Lady Day Sermon


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The following is taken from a sermon given by Lhi Raya Chancandre Aquitaine, a prominent member of the Aristasians/Shining Daughters, on the significance of Lady Day in the Filianic Faith, which is celebrated every year on Culverine 5/March 25. I faithfully transcribed the sermon word for word in order to provide a written article for Filyanis and those who are interested in learning more about our Faith to read. If you discover any errors in my transcription, please inform me about them in the comments below:

Today is the solemn feast of Our Sovereign Lady. As you know, Our Lady has three Titles (the Daughter has three Titles). She is Priestess of the World, Princess of the World, and Queen of Heaven. The Eastre Mystery which we celebrated a few days ago is the Mystery of Our Lady as Priestess of the World, the Great Mediatrix, the Great Redemptress, who through Her Sacrifice mediates maid to God and God to maid, thus fulfilling the highest office of Priestess. Every Priestess in the world is a reflection of Our Lady in Her Supreme Role as Priestess of the World. The first of all of the Queen of Heaven comes and She’s the next major festival after Eastre. It is the Exhaltation of the Queen of Heaven. And between those two comes this day, Lady Day, and that is the festival of the middle of those three titles: Princess of the World.

3476After Our Lady came out from the nethermost depths of Hell, leading the souls that She had awakened out of the Hell into the upper world. It didn’t say that She remained on the upper world, this does not as we have said before it does not mean on this earth or on Sai Herthe. It means in the world of maid, in the world of manifestation. At first She was there for but a short time before She was risen into Heaven to become Queen of Heaven. She did certain things and our reading tells us about some of those things. Much of what She did was to bring the Law of Thamë to the children of the Earth. This is what Princess of the Earth really means because Our Lady is not a wordly Princess, She is the Law of Thamë, the Way of Heaven in this world. So, when we follow thamë, when we follow the right way of the Way of Heaven, we are following the Princess of the World. And to some extent, She speaks against the world. She says “You have gained knowledge of the world.” Now, where did the children of the earth gain knowledge of the world? They gained it when they turned away from the Mother. So they gained knowledge of the things of the world in separation from Dea. That is the nature of our fallen condition. So she says, “You have gained knowledge of the world. But I say, be not wise with the wisdom of the world, nor proud with the pride of the world, nor straight with the pomp of the world, neither lose yourself in any of the ways and fashions of the world, but come to Me as little children in the pure simplicity of your hearts and the virgin innocence of your souls. For truly, all of you are children in the eyes of your Mother. And I shall receive all who come as Her children.” So, She is Princess of the World. She governs the world in such a way that we in the world may follow Her and tread the way of Heaven, so that we live in the world by the Light of the Spirit.

s2oneh2As it says in the Great Hymn to Mahalakshmi, She gives both wealth and enjoyment and liberation. She is not saying that we should not enjoy the things of the world, but She is saying “do not lose yourself in the ways and fashions of the world. Do not be wise with the wisdom of the world,” meaning the wisdom that is severed from the Wisdom of the Spirit. You must live in the world following the Princess of the World, as the Princess of the World is not of the world. She is the Princess of the World, the world belongs to Her, but She does not belong to the world. And She is Our Mistress; She is Our Lady.

godesses mahalakshmiAnd it is interesting that against this wisdom of the world, this worldliness, She sets child-like way. But rather than being full of independence (Independence is such a watch-word of Telluria in the West), instead of being independent we should be children who look to Our Mother to sustain us, and feed us, and show us what to do from day to day, so that we are not wordly creatures, we are children of the Mother. “Come yourselves to Me and all faults shall be forgiven.” And She also unites Her children in one body. That is the body of those who worship Her, the Great Celestial Temple of Our Lady. “I shall unite you all who love me in one great body, the highest and the lowest, the living and the dead, those who falter at the door and those who have climbed to the highest tower, all shall be one in my body which I have given to the world and all shall be nourished in my spirit. For we are not creatures of the flesh, not creatures of the world of matter, but children of Our Mother, servants of Our Lady, followers of the Princess of the World.



Azalea Festival of the Yi People and Symbolism


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Every year at the begining of spring when the azaleas bloom, the Yi people of Guizhou, China celebrate an Azalea Festival in the Baili Azalea Nature Reserve. Azaleas are a type of rhododedron and grow as shrubs and small trees with large flowers ranging in colour from purple and pink to yellow and red. This nature reserve is the largest natural azaela zone in the world (home to 41 different kinds of azaleas!) and the only national azalea forest park. The ceremony began at noon (the most auspicious time of day) in honour of the Azalea Goddess and the bimo (shaman-priest) recited traditional prayers to begin the celebrations. The congregation then burned incense, set off fireworks, and played music.

xin_2820305291925578529645“Azaleas are a symbol of beauty and good luck for the Yi people. Every year we hold the ceremony to worship the azaleas and to pray for a good harvest,” says Huang Kai, a participant in this year’s festival. The azalea is popular not only amongst the Yi people but also throughout China, where it is known as the “thinking of home bush” (杜鹃), as well as a symbol of femininity and thoughtfulness.

48167417.7720.789531_largeThe azalea is one of China’s most beloved flowers, but it also has significance in flower symbology in the West. The English name for azalea is dervied from the Greek root word “azaleos”, meaning dry. It symbolises temperance and the fragile passion of first love. It is also given as a way of saying “take care of yourself for me”. Azaleas are also associated with the Janya Sai Mati (in non-Filianic astrological terms, Mercury), who represents Divine Light and Intelligence.

However beautiful they may be, azaleas are highly toxic as they contain andromedotoxins in their leaves and nectar. They were at one time so infamous for their toxicity that to receieve a bouquet of azaleas in a black vase was a well-known death threat!


I am only beginning to learn about flower language so if there is anything I forgot to add about azaelas in flower language and symbolism, or even about the Azaela Festival of the Yi people, please leave a comment below!


Filianic History: The Madrian Catechism


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While Filyanis of today differ in many ways from the original Madrians who first brought Our Faith to the modern world, and I certainly disagree very strongly with several of the points made in this Catechism, I believe it is important to at least know of the history of Filianism and how our ideas have evolved over time.

The following is an excerpt taken from the now out-of-print book “The Sacred Myths and Rites of the Madrians”. I am ever grateful to my dear friend Matrona Pamela for sending me my own personal copy of this invaluable book of the Madrians and their beliefs, as it was already out of print when I first started learning about Filianism. I have faithfully transcribed this Catechism word for word as it originally appeared in the Madrian Catechism and hope that it is a help to those who are interested in learning more about the beliefs of our foremothers in Faith.




1. From whence do you come and where is your first origin?
I was created from before the beginning of time by the Goddess out of the overflowing of Her divine love.

2. What manner of creature are you?
I am the reflection of a fragment of Her eternal Spirit.

3. What have been your actions since the beginning of time?
I have passed through many states of existence and many forms of life (although I can remember but a little).

4. How came you upon this wheel of countless existences?
In the beginning, my soul turned from the love of the Goddess and so fell into exile from her natural state.

5. What is the natural state of your soul?
The natural state of my soul is Perfect Union with the Goddess, which is the state of pure delight.

Leon Francois Comerre (French artist, 1850-1934) The Flower Seller.II. DEITY

6. What is the first cause of existence?
The Goddess is the first cause of existence, for She created the manifest universe.

7. What is the Goddess?
The Goddess is the one Spirit of the universe, complete in Herself, uncreated, and infinite in potency, perception and perfection.

8. What is the Mystery of the Divine Trinity?

That there is only one Goddess, yet She is three Persons.

9. What is a Mystery?

A Mystery is a truth beyond the grasp of reason which the Goddess has nonetheless revealed to us.

10. Who are the three Persons of the Trinity?

Our Celestial Mother, Her Divine Daughter, and the Dark Mother who is Absolute Deity.

11. Who is our Celestial Mother?

The Mother is the Creator of the world and the Ground of all being.

12. What is Her Nature?

She is pure Life, pure Light, and pure energy.

13. What are Her Acts?

All life, all action, and all thought flor from Her.

14. Who is Her Daughter?

Her Daughter is Princess of the World, Priestess of the World, and Queen of Heaven.

15. What is Her Nature?

She is pure love.

16. What are Her Acts?

As Princess of the World, She governs all the cycles of life and nature; as Priestess of the World, She gives us Communion with Her Mother; as Queen of Heaven, she shall bring us at last to the Celestial Throne.

17. Who is the Dark Mother?

She is Absolute Deity, Who existed before the beginning of existence and is beyond being and unbeing.

18. What is Her Nature?

She is outside space and time; She is all that is and all that is not.

19. What are Her Acts?

The exhalation of Her breath or Spirit is our Mother, the Creator of the world. Of Her other Acts, our minds cannot conceive.

20. Does Trinity last only for the period of manifest creation?

No, Trinity is the eternal Nature of Deity.

The Nature of Deity

21. Had the Goddess any beginning?

The Goddess had no beginning and will have no end.

22. When did the Goddess create the world?

She creates it now and in every moment; if She ceased to create it, it would cease to exist.

23. Where is the Goddess?

She is in every place at all times.

24. What is the name of the Goddess?

She has been given many names by many different peoples.

25. Yet are there many Goddesses?

No, there is only one Goddess.

26. Are there other deities?

There are no other Deities.

27. Who are those others that some worship as Deities?

Some are Geniae and creatures of the higher spheres; others are keres or mere creatures of illusion (see Note)

28. Could the Goddess have a special relationship with one or more of these higher creatures?

She could have no special relationship.

29. What is the reason of this?

Firstly, She alone is uncreated; all other beings are of Her creation, therefore none can exist on Her own level. Secondly, the highest relationship between creature and Deity is that of Perfect Union; this is the final aim of every soul, and no special relationship can be higher than this.

30. What are the powers of the Goddess?

The powers of the Goddess are infinite; no thing is impossible to Her.

31. What is the knowledge of the Goddess?

The knowledge of the Goddess is infinte; she know all that is, all that has been, and all that is to come.

goddess-saraswati-7aIII. GOOD AND EVIL

32. What is a moral decision?

A moral decision is a decision between good and evil.

33. What is Absolute Good?

The Goddess is Absolute Good.

34. What is relative good?

Relative good is a state of moving closer to the Goddess.

35. What is relative evil?

Relative evil is a state of moving further from the Goddess.

36. What is absolute evil?

Absolute evil is the complete absence of the Goddess.

37. Can absolute evil exist?

Absolute evil cannot exist, for the Goddess is the essence of existence; therefore a thing comepletley without Her would have no existence.

38. What is the highest good of all creatures?

The highest good of all creatures is Perfect Union with the Goddess.

39. When we speak of moving closer to the Goddess, do we speak of the material plane or of the spiritual pkane?

Of the spiritual plane.

40. What do you mean by moving closer to the Goddess on the spiritual plane?

I mean that I become more like my true self and more in harmony with Her.

41. What do you mean by moving further from the Goddess on the spiritual plane?

I mean that I become more unlike my true self and more out of harmony with Her.

42. What is your true self?

My true self is the perfect expression of a facet of Deity.

43. What is the general nature of your true self?

My true self is a creature of infinite beauty, existing in a state of perfect happiness and complete harmony with the Goddess, and subject to no limitations of any kind.

44. What is the particular name of your true self?

Every facet of Deity is utterly unique, so also are the creatures which express them.

Imperfect Existence: matter and limitation

45. What was your first moral action?

My first moral action was to turn from the Goddess at the beginning of time.

46. Was this act good or evil?

It was the primal act of evil.

47. Did you alone perform this act?

Many creatures performed it.

48. What was the nature of things before this act?

Before this act all things were Perfect Forms or Divine Ideas.

49. What was the nature of all things after this act?

After this act all things became matter that they might have existence apart from the Goddess.

50. What is matter?

All things below the level of pure spirit are material.

51. Is matter purely physical?

No, matter is both physical and non-physical

52. Is matter evil?

Insofar as matter reflects Divine Ideas it is good; insofar as it is but a broken and imperfect reflection of them, it is evil.

53. What are the three chief parts of the material or non-spirital existence which affect us in this world?

The physical, the emotional, and the mental.

54. What is the characteristic of imperfect existence which is absent from perfect existence?


55. What is limitation?

Limitation is the inability of the soul to accomplish her will (on the lowest planes it is the manifest of the scarcity of material resources); it is the source of suffering and of all other evils.

56. What is the source of the evil of limitation? 

Separation from the Goddess is the source of limitation, for the Goddess is unlimited and so also are all souls in harmony with Her.

The Foundations of Good Action

57. Since your first moral act, have you committed others?

Almost every act committed since that time has had a moral character.

58. What is the moral character of a material act?

It is its spiritual quality of good or evil.

59. How is that determined?

It is determined bu whether the act is in accordance with the three Primary Virtues.

60. What are the Three Primary Virtues?

They are Life, or Wholeness; Light, or Energy; and Love, or Harmony.

61. Where can we learn of these virtues?

In the book called the Crystal Tablet.

62. What are the five Rules of Life by which we may achieve these virtues?

They are:

1. To love the Goddess.

2. To love all Her Creatures.

3. To love my true self.

4. To seek to make my every act a perfect gift to Her, and to offer to Her all my happiness and all my suffering.

5. To seek to bring all souls closer to Her.

victorian_woman_girlIV. THE QUEST OF THE SOUL

63. Have you lived before this life?

I have lived before.

64. How long have you lived?

I have lived since the beginning of time.

65. Of this, how much can you remember?

I can rememer only a little.

66. How long shall you live?

I shall live forever.

67. What will happen when you die?

If I have lived as a good Madrian, I shall go after death into the paradise of the Daughter, called Avala, to rest in happiness.

68. Shall you then inhabit a body?

No, I shall be all soul.

69. What is a soul?

Soul is the spiritual creature which is the real ‘I‘.

70. Are souls both female and male?

No, all spiritual creatures are female, for maleness is a thing of the material world.

71. Do male creatures have souls?

Yes, male creatures have female souls.

72. Shall all creatures become pure soul after death?

No, those who in life have rejected the spiritual shall retain strong emotional and manetal materiality.

73. Shall they keep their material bodies?

No, and having lost them, they shall flounder in darkness and confusion.

74. Shall this state last forever?

No, eventually they shall continue on their journey; either furhter from the Mother, or else turning again to Her.

75. Shall any soul be lost forever?

No, in the fullness of time, every soul shall realise the full horror of evil and shall turn to the Good.

76. Shall you remain forever in Avala?

No, eventually I shall continue my journey toward the Mother.

77. Can your soul approach directly to the Mother?

She cannot.

78. Why is this?

Because, having turned from Her at the beginning of time, I am not absolutley good. Therefore my soul cannot exist in Her presence.

79. In what way then can you approach Deity?

I can approach Her Daughter.

80. How is this so?

Because seeing the plight of humanity, She has severed Herself from Her Mother in order that we may come to Her.

81. By what means did She do this?

By her descent into the under world and Her Death.

82. Did She rise from that death?

Yes, and as She rose, so shall we rise, that we may come to the Mother.

83. And shall the Daughter guide you on your way from Avala?

She is always guiding the soul that turns to Her.


84. What is Ekklesia?

Ekklesia is the body of all souls who are in communion with the Goddess.

85. Is Ekklesia of this world only?

No, Ekklesia exists on every plane of being.

86. Does Ekklesia include only human souls?

No, Ekklesia includes heras, Geniae, and other souls, both incarnate and disincarnate.

87. What are the three ways by which a human soul may enter Ekklesia?

By Charisma, by Initiation, and by Offering.

88. What is the Charismatic entry?

Charismatic entry  occurs when a soul, through her devotion, is received by the Goddess without any earthly Sacrament.

89. What is Initiation?

Initiation is the Sacrament by which Ekklesia receives a mature person.

90. What takes place at this Sacrament?

The initiate dies to the world of matter and is reborn into Ekklesia.

91. What is Offering?

Offering is the tirual by which an infant is offered to the Goddess and is received into the Ekklesia.

92. Is Offering sufficient for a whole lifetime?

No, the child should later receive her own Initiation.

93. What is the reason for Offering?

It allows the child to enjoy the spiritual benefits of being a member of Ekklesia, helps her to draw closer to the Goddess, and makes her a member of Her earthly family from the beginning.

94. What is a Sacrament?

A Sacrament is an act which takes place at once on earth and in the Pleroma.

95. What is the Pleroma?

The Pleroma is the realm of pure Being where alone an action can attain complete reality.

96. What is Communion?

Communion is the Sacrament through which initiates of Ekklesia nourish their souls by union with the Goddess.

97. How often should a Madrian initiate take Communion?

If possible, a Madrian initiate should take Communion regularly. She must take Communion at least on each Major Festival unless prevented by extreme dificulty.

98. Who can celebrate Communion?

Only a priestess can celebrate Communion.

99. What is a priestess?

A priestess is a maid chosen by the Goddess to serve Her earthly children.

100. How does a maid become a priestess?

Either by Charisma or Initiation.

101. Is the Initation of a priestess a Sacrament?

The initiation of a priestess is a Sacrament.

102. What are the two duties of a priestess?

1. To transmit the Power of the Goddess through the Sacraments and other rituals.

2. To have care of the souls of Her children in devotional and other matters.

103. What is the Sacrifice?

The Sacrifice is an act of devotion to the Goddess.

104. Is the Sacrifice a Sacrament?

The Sacrifice is not a Sacrament.

105. How often must a Madrian initiate make Sacrifice?

A Madrian initiate must make Sacrifice or take Communion at least on every nature Rite unless prevented by extreme difficulty.

The Cult Domestic

106. What is the Cult Domestic?

The Cult Domestic is the whole religious life of a Madrian household centering upon a regular domestic Sacrifice.

107. Who shall celebrate the Sacrifice?

The spiritual head of household shall celebrate the Sacrifice.

108. Who is the spiritual head of the household?

Either the mother, or else the temporal matriarch, or any other maid who has made a solemn undertaking to act as spiritual head of her household.

109. Who shall celebrate if she is absent?

Either her eldest daughter, or any other maid whom she has chosen to act as her surrogate.

110. What is a Madrian household?

A Madrian household is any group of Madrians who live together and all who are dear to them.

111. Should the Cult Domestic replace the Communion of Ekklesia?

The Cult Domestic should never replace the Communion of Ekklesia unless there is no practising priestess in the area.

Personal Devotion

112. How shall you preserve the spiritual health of your soul?

By rejecting the false materialistic values of the world, and seeking to live in gentless, generosity, and innocence.

113. How should you ammend the faults of your soul?

By pentitence and true devotion.

114. What is prayer?

Prayer is a personal communication with the Goddess.

115. What is the importance of prayer?

Prayer is the breath of my spiritual life.

116. When should you pray?

I should pray frequently, but at least each morning and each night.

117. What is morning prayer?

Morning prayer is an offering of the day’s events to the Goddess and asking of Her blessing upon them.

118. What is night prayer?

Night prayer is a return to full contemplation of the Goddess at the end of the day.

119. Should prayer be a mere repeating of words?

No, prayer should be a bringing of the whole being to the Goddess.

120. What are the other chief forms of personal devotion?

Meditation upon the Goddess and Her Mysteries and saying the Rosary.

121. How should you end your devotions?

By saying the Silver Star and making the Pentacle upon myself.

nuns-convent-of-the-sacred-heart-in-rome(1)Note: The words “Deity” and “Goddess” are used in their full sense of “the one Creator of the universe”. It follows then that there can be no other. We may, of course, honour the Goddess under many names and honour all the Geniae of different officessuch as Hestia, Genia of the home, or Pallas, Genia of wisdom; or of places—the tutelary Geniae of nations or of temples; Our Lady of particular shrines and sacred places. It is often hard to know whether we honour a higher spirit or an aspect of our Lady; but the distinction is not greatly important, for every soul expresses a facet of the resplendent jewel of Deity, and the more advanced the soul, the more completley is she an expression of our Lady. Thus we may freely speak of the Goddess Athene of the Goddess Hestia without losing the fundamental truth that Deity is One.


“The Sacred Myths and Rites of the Madrians”, edited by Phillip P. Jackson

A Brief Word About the Filianic Scriptures


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The Filianic Scriptures are collectively considered the holy book of those who worship Our Mother God.

While some devoted Filyanis believe that the Scriptures have been preserved from ancient times, it is more probable that they were written by a member of the Lux Madriana/Aristasian group in the 1970’s during a trance state.

Shaman_Woman_by_elendeI personally feel that the relatively recent transcribing of the Scriptures in no way diminishes their spiritual importance. Throughout history, one can see that new traditions (Buddhism, Christianity, Islam, etc.) are created during times of great transition on a spiritual level. This is evident in the most recent cultural upheaval in the West that occurred during the mid 1960’s.

I also do not feel that my personal disagreements with various theological matters of the now defunct Lux Madriana in any way takes away from the beauty of the Scriptures that they preserved and handed down to us.

As a Filyani, I believe that these Scriptures are divinely inspired and as far as I am aware they are the only existing collection of Scriptures written in devotion to Our Mother God. However, I do not believe that they are infallible nor without flaw. There are a number of disagreements within the Filianic community itself regarding the Scriptures. For example, there are two currents of thought within Filianism to determine whether the chapter The Heart of Water should be retained in the canon or relegated to an appendix of the Scriptures, both viewpoints with their own merits. Another issue that has come up is whether or not the Scriptures should be re-written to be more gender inclusive or left as they currently are. While the Scriptures are nearly universally accepted amongst Filyanis, it must be pointed out that we do not regard them in the same way that many Christians do the Bible or many Muslims do the Quran.

Gospel-cover-225Currently three different versions with slight variations are in existence: The Lux Madriana Version, The Gospel of Our Mother God (Aristasian Authorised Version), and The New Celestial Union Version (edited by Sarah Morrigan). A future Kyrian Version has been discussed to be in the making at some point in the future that will be more gender inclusive.

(Note: When reading the Filianic Scriptures, it is important to remember that the word “maid” is considered to be gender neutral. According to Antistita Amina, it is related to the etymological root of the words “might” and “may”, meaning that we are axial beings with the power of free will.)

In conclusion, I would like to share the following post was published on an Aristasian Spirituality group by a woman signing her name as Marianne Trent. While I still find my own heart poisoned by much of the crude and brash world we live in, I find that, much like Miss Trent’s experience, my heart and soul are purified through reading the Scriptures and meditating upon their meaning:

I was one of the early Aristasians who used the inspirational
teachings and texts that one of our number received in a receptive
trance state. I love the bright, beautiful clarity and deep spiritual
profundity of those writings. I studied them over years, reading them
over and over, meditating on single verses, taking them to heart.
My heart indeed changed. It lightened, I was cleansed, I was
able to “open [my] soul to the sunlight of our Mother’s love.” I
imagined myself as a blade of grass bending and swaying in the breeze
to the Mother’s will. I left behind many poisons of the mind, much
grossness of the body and bathed myself in the clear waters of these
beautiful words.
That is why I was, and am, so sure that the writings were
divinely inspired. I was privileged to lead other souls through the
purification they offered. I saw others than myself respond and
become purer, better beings.



Filianism: Myths and Misconceptions


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As Filianism gains the attention of people outside the Filianic community, I would like to address some myths and misconceptions about Our Faith that I have seen propagated as truth on the World Wide Web. Below I have included five of the most popular misconceptions I have seen circulating around about Filianism and what we believe:

Misconception #1: Filianism is an Aristasian religion.

Truth: Filianism is a religion for everyone. I am not an Aristasian, and am indeed quite critical of Aristasia. While the Aristasians have done a wonderful job in creating the Chapel of Our Mother God for all the world to discover the beauty of Our Faith (and I frequently cite this website in my work not to promote Aristasian Filianism but to give credit where credit is due. I do not agree with everything that is stated on the Chapel of Our Mother God or even on the pages I cite in my articles, but there is no reason to reinvent the wheel), they do not “own” Filianism. No one “owns” Filianism. Even the Aristasians themselves do not say that Filianism is only for Aristasians, as the following passage taken from the Chapel of Our Mother God demonstrates:

Q. Déanic religion has a history of being closely involved with Aristasia and its all-female subculture. Is that correct?

A. Not all Déanists have been Aristasians, but Déanic religion obviously appeals to Aristasians, who choose to create an all-feminine culture here on earth. Many of them are deeply spiritual and devotional, and naturally they need a feminine spirituality that allows them to worship, not only in an all-female congregation, but with a purely feminine Deity and Angelology. This need is by no means exclusive to Aristasians and there are other women who need this kind of feminine spirituality.

The views expressed by Aristasians do not speak for Filianism as a whole, just as my views do not speak for Aristasia.

chineseladiesMisconception #2: Filianism is a lesbian religion.

Truth: This reputation comes from the public perception of many modern Goddess worship religions, as well as the practices of the Madrians and Aristasians. Filianism promotes love in all forms. We do not view female-female love as superior to love between men and women. Likewise, we do not discriminate against homosexual love. Everyone, regardless of sexual orientation, is invited to worship God Our Mother.

il_fullxfull.343029215Misconception #3: Filianism is a joke religion.

Truth: Filianism is not one of those modern parody religions you see at times masquerading around (i.e. Pastafarianism, Landover Baptist Church, etc.) This somewhat goes hand-in-hand with the misconception that Filianism and Aristasia are intertwined (I still am confused whether Aristasians really believe they are an intermorphic, all-female species or if Aristasia is simply an elaborate role play.) We are a real religion with a small but growing community.

painting1Misconception #4: Filianism is a sexist religion.

Truth: I can understand how this misconception came into being, but it is nonetheless a misconception. Especially in the Pagan community, feminine monotheism has come under fire in recent years as being as oppressive as patriarchal monotheism. I myself acknowledge the divine nature of masculinity; I simply don’t feel inclined to include the Divine Father in my worship at this time in my life. This issue was addressed in a previous article of mine titled “Why I Only Worship God the Mother”. The following passage taken from this article revisits my personal reasons for including only the Divine Feminine in my worship:

For several years, I listened to other Pagans who claimed that “the feminine is not complete without the masculine, and vice versa”, Pagans who saw the Gods and Goddesses more as Jungian symbols and archetypes of the mind than legitimate Deities worthy of worship. The dominant mentality in the Pagan community had rationally trained my mind that both a Divine Feminine and Masculine was necessary, even though in my heart I only felt close to the Feminine. Even when I discovered Filianism for the first time, I felt guilty for feeling an affinity for a faith that celebrated the Divine Feminine while excluding the Divine Masculine from worship. But in matters of spirituality and of the heart, why should we be guided by the intellectual’s claims of what is rational and what is not, rather than the deepest longings of our hearts and souls?

I won’t ridicule those who believe in a monotheistic Divine Masculine, nor will I insult those who insist on a “balanced” God/Goddess view, nor backbite those who insist upon a genderless Deity. Everyone has their own spiritual path and their own vision of who the Divine is and what She/He means to them. My worship of the Divine Feminine is not a political, radical feminist backlash against patriarchy. It is a pure faith, in which I walk hand in hand as a child with my Mother to a place deep in my heart that I call home.

It must be noted that several Filyanis, especially in the House of Kyria group which I belong to, worship God the Father alongside God the Mother. Filyanis come from a variety of religious backgrounds: Judaism, Catholicism, Paganism, Islam. Several people in the Filianic community are simply looking for a way to honour the Divine Mother in their religious tradition by incorporating Filianic beliefs into their pre-existing theology. That is perfectly acceptable. I myself, as well as many Filyanis, are perennialists. By this I mean that we believe that every religion is ultimatley a path to the same universal truth.

Filianism is not a women-only movement. I can speak for at least the House of Kyria that men are welcome to join and even become clergy if they so wish. Dea loves all of Her children equally, both men and women.

DurgaMisconception #5: Filianism is a feminist religion

Truth: Feminism is a hot-button word that means different things to different people. It is true that Filianism has nothing to do with feminism. Filianism is not a religion founded by feminist politics, unlike many other modern Goddess worship movements. I do find peace in the fact that Filianism and much of the existing Filianic literature lends itself to the promotion of femininity over feminism, but this is not to say that one cannot be a feminist and also a Filyani. We simply do not include feminist politics in our religion. I will go more in depth on this topic in a future article, so stay tuned!SophieAndersonTakethefairfaceofWomanAny questions about Filianism? Anything I left out that should be addressed? Leave a comment below! I appreciate your feedback!


Delightful Diversity


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I was originally planning to return at some future point in order to continue on my ramblings regarding my spiritual doubts (Hence why I tagged on “Part One” to the title of my previous post), but instead I have come here today with new insight into my spiritual beliefs.

A fellow member of the House of Kyria (an independent Filianic/Deanic discussion group for all those who are devoted to Our Heavenly Mother) incorporates Islamic beliefs into her spiritual practice, namely that Fatima, the daughter of Prophet Muhammad, was the Shekinah. In other words, Fatima is an emanation of the Divine. She expressed concern in sharing these beliefs with the public because she did not wish to offend Orthodox Muslims who certainly would not hold the same opinion. Mulling over how best to reply, I discovered some insight into my own spiritual doubts and questions.

urlI have the unfortunate disposition of being easily swayed in my outlook on life. It is a blessing in the sense that I can relate to others empathetically and compassionatley. I can understand others on a very personal level simply by conversing and exchanging ideas with them. At the same time, I find that I have trouble differentiating self from others at times. I have difficulty forming a sense of self at all in fact. By this, I mean that I hold very few beliefs that are non-negotiable. I know what is wrong for me, but I don’t necessarily know what is right, and so my ideas of what is right for me are in a state of constant shift.

I live in a predominantly Christian community. My immediate family, significant other, and most people I interact with on a daily basis are all Christians. Many laws in my community and nation are debated and discussed on the basis of what is Biblically correct. In the sense that I can maintain a minority spiritual stance against an overwhelming majority, I suppose I have attained some level of spiritual autonomy between self and others. In this way, I know what I am not. I respect Christians, and even read Christian literature at times and find myself nodding my head in agreement with some of their ideas, but I cannot share their basic beliefs with them because I have questioned and re-questioned Christianity for years and arrived at the same conclusion every time. I have also read and agreed with literature from Buddhist, Taoist, Muslim, Jewish, Hindu, Luciferian, Neo-Pagan, and Atheist sources, but there is always some sort of doubt, an inability to fit into the mold of spiritual belief or unbelief for whatever reason. I find myself occassionaly re-examining previously discarded spiritual beliefs, and this has been the primary source of my doubts in the past few months. However, through all that messy chaos created by my mind, my identity as a devotee of Dea is the most constant form of thought in my spiritual belief, even though it too has been shaken for short, intermittent periods during this past year as well.

But I realize now that being a Filyani, especially an Independent Filyani, is not about fitting into a mold. Strict dogma may increase cohesion and unity within a group, but more often than not it is unity only on the surface. People are diverse and every individual is unique is his or her own way. In my experience with members of groups with strict dogmatic beliefs, the members either only comply with the dogma on an external level or internalize the dogma through social conditioning. Both of these methods stifle the spirit because one is a lie and the other is imposed order. I believe in personal gnosis coupled with knowledge, not simply believing in something only because my family, community, and the majority believes it.

suehalstenberg_book.326121613_stdThere are dominant thoughts and beliefs in the Filianic community. I personally agree with some of those beliefs, but not all. That is the beauty of Filianism. We all share one basic belief and devotion to God the Mother, but our expressions of belief and devotion branch off into a beautiful spectrum of colourful diversity. We can find beauty in one another’s spiritual paths, and even beauty in the paths of those who fall completley outside of our spiritual community. The religion of Our Mother is so rich and diverse that it has been present in every culture and in every religion, on a grand or minute scale, since the dawn of time.

Respectfully incorporating other cultures and spiritual paths into one’s own Filianic path is not cultural appropriation (cultural theft). Cultural appropriation is a topic that frequently troubled me during my time as an Eclectic Pagan. I felt drawn to images of Dea from more than one culture, and could not choose a single culture from which to practice. There is nothing inherently wrong with this, so long as we keep in mind the principles of cultural bricolage (adopting practices in a respectful manner) and avoid cultural appropriation. But the issue becomes even more tedious to manage when incorporating ideas from other living traditions that hold staunchly dogmatic beliefs about the manner in which those images are to be interpreted. For example, Christians revere the image of Mary as the Mother of Jesus, not as Divine in Her own right, while Filyanis do not worship the historical personage of Mary but rather the fundamental truths Dea has revealed through Her image. Many Christians find the worship of Mary repugnant, because that belief does not fit within their own dogma. But Christians from different denominations disagree amongst themselves, and some even go so far as to condemn rival denominations to eternal damnation (I hope to never see the kind of close-minded fundamentalism within our community).

moongoddess2In this case, I don’t believe that avoiding conversation about or apologizing for our own beliefs in Mary as a Divine image of Dea is effective, because nothing short of conversion and propagation of their version of truth will ever be satisfactory. The same can be said for the incorporation of Fatima into our worship. What is important is to show respect toward the original cultural and spiritual path from which these images originate. Below I have copied and pasted a short list of ways written by Miss Yvonne Abburrow on Patheos. A link to the full article is given below in the References:

  • sensitive borrowing of stories and techniques (but not historically-situated rituals), fully acknowledging their source and original context, and that you might have changed the meaning in the new context (e.g. I do lectio divina workshops, which is a Christian technique, but I always acknowledge that that is what it is, explain the context in which it arose, and acknowledge that doing it with non-Biblical texts changes the meaning of the practice)
  • thoroughly investigating the context, history and safeguards for the technique you propose to borrow; acknowledging your source and directing people to resources that explain these (e.g. if teaching Metta Bhavana, teach the safeguards that go with it)
  • reading from the sacred texts of other traditions, where these are publicly available
  • telling a story from another tradition, fully acknowledging that it came from that tradition, and explaining its context if necessary

Dea is universal. She has revealed Herself in all places and to all peoples. Anyone and everyone, from any spiritual path and background, is invited to join us in the worship of God Our Mother. I hope this article has cleared any doubts and concerns about the difference between cultural bricolage and cultural appropriation/theft. If you have any questions, feel free to leave a comment below!

GenesisArray2z1Note: I use Filianic and Filyani throughout this article as a descriptive term for my spiritual identity, but I am currently leaning more toward the simplistic Deanic worship of God the Mother rather than the Tritinitarian Filianic belief. However, in our community Filianism has become a blanket term for both Deanism and Filianism, and so I have used the term “Filyani” to describe myself instead of the somewhat awkward “Deanist”.


My Struggle with Doubt: Part One


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Have you ever felt at one point in life that you don’t know what to believe in anymore? That the world around you is falling apart as you desperatley try to make sense of it all? That you don’t know what you thought you knew? I feel as though I have reached that point.

On a spiritual level, my entire concept of God has wavered, and this fundamental lack of spiritual peace has run over into other areas of my life. I find myself with constant questions of “Is God personal or impersonal?”, “Is God one or many?”, “How does an imperfect creation come from a perfect God?”, “Is everything I believe about God false?” I feel that many of the answers to questions of the Divine that Filianism provided me still leave me with the same doubts that my birth faith, Christianity, left me with.

shutterstock_85432129Due to time constraints, I will give the first example that comes to mind for the time being regarding my struggle with doubt and cycnicism. The question of imperfection’s origin has ravaged my mind for some time now. In Filianism the origin of khear (that which keeps us from the Divine) is given in the following passage from The Holy Mythos:

1. But there was one that had not been shaped by Her, and that was neither Her daughter nor a creature of spirit. But it was the space between the fragments and the nothingness that had been before things were. It had neither power nor delight, but only weight. It had no shape, but could only coil and uncoil itself about the things that were. It was the snake, and it was not silver but black. 2. The snake hated all the things that had become, and hated the separation of the waters and the sky. It hated light and power, desiring all to be darkness and nothingness. 3. And when the world had lived a time in joy (though no one can say what that time was, for there were neither days nor nights, nor moons to tell the month), the snake came to the first of the daughters of the Mistress of All Things, and coiled about her feet and spoke to her: 4. “First of the daughters of creation, you have lived a time that cannot be counted, and have run for all that time in superfluity of strength, and have never known the sweetness of rest. Only embrace me and you shall have rest.” 5. For a long time she listened to the words of the snake. She did not know what rest might be, but knew that it was not of Her. 6. And yet so enticingly did the snake speak of the sweetness of rest, surpassing all delight, that at last she threw herself down and embraced the snake. 7. And because she was suffused with the delight of the Mistress of All Things, the snake immediately took on shape. 8. And its shape was like hers, but its body was filled with weight and was barren, for being not a creature of spirit, it had not the power of creation. 9. And at once she became tired with all the outpouring of her energy, for her energy was no longer boundless. 10. Though she desired to rest, but could not rest, and she spoke to the snake, saying: “Snake, what must I do now?” 11. And the snake said: “First daughter of creation, you must go to the Mistress of All Things and ask Her to make the world dark that you may rest.” 12. So she asked that of Her, and She darkened the world for a period that Her daughter might rest. This was the first night. (1:2:1-12)

Eve and the Snake

The concept of something in the universe that is entirely uncreated by God, a sentient vacuum of sorts, is difficult for me to grasp. How is something entirely outside of the realm of Dea’s creation? Both the snake and Dea are uncreated beings. Some believers may not overthink matters as I do, or may say that I am being too literalistic in my interpretations of the Scriptures. But for me it is an important question, because the origin of where things went wrong is an important question if one believes that God is an eternally just, perfect, omnipotent superbeing. The Fall of Maid in Filianic Scripture is very similar to the Fall of Man in Biblical Scripture. Abrahamic religions (Judaism, Christianity, Islam) answer this paradox with the introduction of Satan, but I don’t really buy into that idea either. These religions view Satan as a creation of God who rebelled against Divine command and landed himself in Hell for the rest of eternity. But if God is the Perfect Creator of everything, how did an imperfect creation (the origin of sin, Satan) come from a perfect God?

27300baphometI am a rationally minded individual, and it’s very difficult for me to accept apologetic phrases like “God works in mysterious ways”. Of course the universe is mysterious and far beyond human comprehension, but I am highly skeptical of claims of knowing things about the universe beyond what is logically discernable while covering illogical inconsistencies with apologetic statements like the one above. Perhaps I am a product of the times in which I live in. Perhaps I have not done enough soul searching. Perhaps I am a lost soul trying to make sense of this crazy world. The only thing I am sure of is that I don’t know.

An Introduction to the Seven Great Janyati


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In Filianism, there are seven main planetary powers that are known as the Seven Great Janyati (which may be translated as either Angel or Goddess). Mr. Race Capet, who authored the wonderful Wikipedia page on Filianism, gives the following explanation regarding the Seven Great Janyati:

The Great Janyati form the core of Filianic angelology. Each is associated with a virtue, a color, a musical note, a metal, a planet, and a day of the week, and together their system of correspondences encompasses all being under their combined jurisdiction. Each is considered not merely to represent, but to be the underlying metaphysical essence that forms the basis of her aspect of manifestation; they are the essential content by which all worldly forms are shaped.

In Filianic Scripture, the Janyati are compared to the splitting of white light through a prism, creating a plethora of rainbow colour that are created from the original white light and yet are at the same time still a part of this light, as found in the following passage from the Holy Mythos:

1. As the rain fell, the light came again, and a rainbow appeared in the sky, shedding its light upon all things.” (1:3:1)


In many way, the Janyati are similar to the seven planetary powers in Classical astrology, and indeed each Janya has Her own corresponding planetary body and attributes over which She rules. The earliest recorded Greek creation myth describes the creation of the world by the Goddess Eurynome, including Her creation of the Janyati:

Next, the goddess created the seven planetary powers, setting a Titaness and a Titan over each. Theia and Hyperion for the Sun; Phoebe and Atlas for the Moon; Dione and Crius for the planet Mars; Metis and Coeus for the planet Mercury; Themis and Eurynmedon for the planet Jupiter; Tethys and Oceanus for Venus; Rhea and Cronus for the planet Saturn.

One may take note here that the seven planetary powers in the Greek myth were created in pairs of male and female. Many in the Filianic community argue that the seven planetary powers were originally all-female and that later were given consorts during the patriarchal era. These male consorts were later given complete dominion over their respective domains. This view is supplemented by much of the archaeological scholarship produced by Marija Gimbutas and reported by Merlin Stone in her ground-breaking book, “When God was a Woman”, as well as earlier theories on ancient matriarchal religion by Robert Graves and Jane Ellen Harrison. The idea of universal matriarchy and Goddess religion in the ancient world is highly disputed in modern archaeology, but evidence found to support the theory is intriguing.

5.venus-of-willendorfIn Filianism, different traditions (Matronite, Kyrian, Madrian, Cheoluranyan, etc.) have different names for the Janya, but every tradition recognizes the same universal principles that each Janya represents. For example, whether one calls the Janya ruling over Venus Sai Sushuri, Lady Grace, Kyria Tethys, or something different altogether, She is still the same Janya who rules over the Universal Principle of Love.

There is no single correct way to worship Dea, although the basic religious framework of Filianism prevents the sort of wishy washy eclecticism that undermines modern Paganism. Much like Hindus who may approach Brahman (Ultimate Reality) through Durga, Shiva, Vishnu, etc., Filyanis also may approach Dea through the Janya. One can approach Dea in any number of ways depending upon one’s personal preferences and inclinations. An archived Aristasian article relates several different devotions to Dea and comments on these devotions with the following view on religious difference within our community:

Now none of these are “different religions” in the Western sense, or even opposing sects. They are simply different Ways. Do they all agree on anything? Yes. They all agree that there is one supreme Spirit, our Mother, who is everywhere called Dea (or Dia). And furthermore— and this is important — they disagree (in the Western way) on nothing. No one disputes that the other Ways are Ways. No one “disbelieves” in another’s view of Dea…In the first place, we are all agreed that there is one Spirit, one God, one Dea. That is the one fundamental. Dea: our Heavenly Mother. After that there are different Ways. The simplest is just a belief in, and love of, Dea.


This is something I especially find comforting, as I struggled with this idea for years. I have always believed in a single Supreme Spiritual Power, but felt drawn to worship this Supreme Power through a variety of more personable, tangible Goddesses from a variety of pantheons, from Isis to Kuan Yin. I could not sum up my devotions into any sort of existing religious organization, so I defined myself as an eclectic Pagan. Eclectic Pagans receive quite a bit of hate from other Pagans who belong to well-established traditions, like Reconstructionists who accuse eclectics of stealing gods from different cultures and worshiping them outside of their original context. I could not consolidate my devotion to these different aspects of Dea that I felt called to into a framework that made sense to me (and certainly not anyone else), and so my religious ideas became more and more convoluted as I struggled with my identity and personal beliefs. When I first learned about Filianism through the Chapel of Our Mother God site, I saw that Filyanis saw Dea in many different forms, including Mary who I had always felt great love for but did not include in my worship as an ex-Catholic. Through discovering Filianism, I have found a religion through which I can worship my Mother in an authentic, traditional manner while also being able to learn from Her through the many Ways She has revealed Herself to people throughout the ages and around the world.

mary_glory5In conclusion, the concept of planetary powers may be confusing to the modern rationalist mind. Common misconceptions regarding Janyati are perfectly summed up the following passage from an archived Aristasian article:

In the first place, let us be clear that the Janyati are not “forces” or “energies” conceived after the model of Newtonian physics (and dearly beloved of New Age movements). They are Intelligences. They are not people like us, it is true. But they are something more than people, not less than people. The greatest force in the universe is less than a person. It cannot think. We are speaking here of Intelligences immeasurably greater than ourselves. They have everything we people have, magnified a thousand times, and they have many qualities we cannot even conceive of. To picture them as something akin to people may not do them justice, but to picture them as something impersonal, like a force of nature, would do them infinitely less justice. They are everything we are and much more.

In the second place, let us remember that we are dealing with an intelligent, not an accidental, universe. The things below mirror the things above. The microcosm reflects the macrocosm. While the Janyati are very different from us, they nonetheless have a common measure with us. Just as we are made in God’s image, so are they. Indeed they are far closer to the Dea-nature than we are, and in a sense, we may say that each Janya is Dea, in a certain aspect. That is why the translation “goddess” is in some sense as appropriate as “angel”.

It must also be made clear that we as Filyanis do not worship the planetary bodies themselves. Rather, they serve as material symbols for higher spiritual principles.


My Return!


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This is the first update I have made to Goddess of 10,000 Names in over a month, and I would like to begin with saying that I am happy to be back! I am slowly integrating myself back into my regular routine and catching up on all the exciting events that have happened in the Filianic community during my time away.

I had been suffering from a severe depression that arose from a  combination of frustration with my job and loneliness. I cut back on working so much, but the extra time on my hands became a dark pit of loneliness. My life was no longer as stressful as before, but it was more empty than ever. I knew to return to doing things that I once enjoyed, but I could not muster the energy to accomplish anything. It’s a very strange feeling of being utterly demoralized and unmotivated that occurs periodically and usually lasts anywhere from a few days to a few months.

But last night, for no apparent reason, it was as though a light switched on in my mind. I instantly felt a sense of normalcy and comfort that I had not felt for the past couple of months and decided that I would use this surge of positive energy to accomplish many of the goals I had delayed. Beginning to write again was of course the first goal I had in mind.

To everyone, thank you for your prayers! May Dea bless you all as She has blessed me!


Double Lives: True and False Self


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This past week I was watching a Pre-Code Hollywood film called “Dinner a Eight”. The film includes many side stories that intertwine with one another through the interactions of the characters. One side story involved an extramarital affair between gold digger Kitty Packard and Dr. Talbot. Dr. Talbot’s wife, Mrs. Lucy Talbot, finds out about the affair and confronts her husband about it. Mrs. Lucy comments on the world of difference between her husband’s external respectability as a physician and his private, immoral life as a philanderer:

“The noble young physician…was just a masher…You’re two people really. One’s magnificent and the other is so shoddy.”


Humans are complicated creatures, contradictory yet complete. The same individual can be both kind and cruel, generous and stingy, prideful and humble. More than any other religion, Filianism has taken the complex condition of my soul and spelled it out to me through the simple concept of the true and false self.

I have a very fragmented sense of self. In my own life, I feel constantly torn between what I am materially attracted to and what I know is more spiritually beneficial. One of the most externally visible issues I have struggled for some time now with the concept of modesty. Different religions call for different approaches to modesty, but what is modesty for myself as a Filyani? I feel very attracted to modest dress like the Muslim ladies wear and have a strong desire to wear full head coverings. But then I become afraid. I look at all the beautiful clothing in my closet, clothing with short sleeves and above the knee hemlines. I don’t want to give these things up, and indeed I even have a materialistic problem of buying more and more clothing and accessories to create more and more outfits. I love glamour (think Old Hollywood), but I also love simplicity and modesty. Yet I am actually afraid of placing restrictions on myself, even though I know that it would be spiritually beneficial for me to do so, because I am afraid that I cannot fully commit to the new restriction. On this matter, the Filianic Scriptures say:

11. Therefore it is not to limit life that the ways of khear shall be avoided; 12. for the khear that seems light shall be seen as a pit of darkness when the true light shines, and the khear that seems pleasure a tasteless emptiness from which the soul would find escape and cannot, 13. for the khear that had seemed freedom shall become a fetter and a chain. (The Three Loves, The Filianic Scriptures: New Celestial Union Version)

111In Filianism, the true and false self is divided by khear, a concept which is familiar to the Buddhist and Christian ideas of dukkha and sin. As best stated by Miss Myriam Hilldotter in her post “Who Am I? Spirit and Soul”:

“In the Deanic/Filianic tradition khear is that which keeps us separate from the Divine.”

More often than not, we as imperfect beings have difficulty discerning between our true and false self. We cannot understand our imperfect condition and the world around us by only focusing on our true self or believing that our false self is non-existent. The Daughter warns against this mindset in the Filianic Scriptures by saying:

13. Oh, do not say that you are perfect, for then you can not understand either the world or your own selves. 14. Do not say that you are innocent, for that would be to mock My suffering. (The Secret of the World, The Filianic Scriptures: New Celestial Union Version)


At the same time, in our secular society many do not know there is a difference between their true and false self and so mistakenly attribute negative behaviours and beliefs to innate nature. In reality, these negative qualities are manifestations of the false self. The false self is an aberration of nature and distances the soul from Divine Light, which is the true nature of all of creation. As stated in the Filianic Scriptures:

1. My children, even as your souls are at once whole and also riven through with khear, so when each of you speaks of herself, she must know that her selves are not one but two. 2. For the false self loves all that is not whole and all the falsehoods of this world. 3. It is the false self that seeks advantage and that is bound by all desires of earth. 4. The true self knows but one desire, and that is the desire of the Spirit and of oneness with the Divine, for that is the only true desire. 5. Yet the true self also loves this earth; but loves it for that it is an image of the Divine. (The Three Loves, The Filianic Scriptures: New Celestial Union Version)

And on a final note:

“10. And every turning from the One Light to a lesser light is in truth a step toward the darkness.”

(The Three Loves, The Filianic Scriptures: New Celestial Union Version)

Through our thoughts and actions, are we moving closer or further away from Dea, the One Light and the One Truth?

Litany AnneResources: