Radhikan Deanism is a sect of Deanism. In short, Deanism means the belief and worship of our mother god as the supreme Godhead and creator of all things, usually known as Dea. “Dea” is Latin for “god as the mother”, and is used instead of goddess because “goddess” implies subservience to a higher, masculine being. Deanism does not see Dea in “psychological” terms as a metaphor for the power of women, nor is Dea a lunar or earth goddess, she is the supreme transcendent deity in her feminine form. There are other interesting sister traditions that we would recommend, such as: the Janite , the Sophian, the Theanic ,the Lucienne, the Matrical and the Aristasian.
Filianism is a common belief system within Deanism which a lot of the above sister sects subscribe to, but not all. Filianism believes in our trinity, although under different names and believes in all the tenents of basic Deanism like other Deanic traditions, and has other similar features, but we are not Filianist. The main reason we are not Filianist is that we, along with the Janites, believe that the Jada-Jagat exists because we are to gain knowledge and maturity, while Filianism sees it as the human race turning against the mother and “the infirmity of her sovereign will” as the Filianic creed states, along with other minor reasons. The first practitioners of Filianism were the Lux Madriana, a traditionalist group active at Oxford University in the 1970’s. They are now defunct, but an archive of their publications still exists, click here to see it.
The above description of Deanism is a very generalised one and goes not entirely represent our views. Radhikan Deanism has specific views and ideas about Dea that the general ideas of Deanism fail to represent. But as a quick run over, we believe in:
- One supreme and ineffable being, known as Dea.
- We recognise and worship Dea in her feminine form, but Dea has no sole Gender.
- She has three Potencies: Parameshwari; Bhuvaneshwari and Raseshwari.
- She emanates streams of power and light, known as Janyati.
- We believe all beings are facets of the mother and are eternal.
- We celebrate and worship Dea through Srimati Radharani.
- We believe in the three worlds: The Cit-Jagat; The Deva-Jagat and the Jada-Jagat.
- We have our own distinct scriptures.
The articles and links below explain our beliefs in much greater depth, so please consult them.
Please visit our page Dea and the Trinity to find out our beliefs about Dea.
Please see our page The Janyati to find out our beliefs about the Janyati.
Living in harmony with the divine also means compassion to others. We need to help others transcend their own limitations and faults, whether they have to do with their race, sexuality, financial problems, etc. But it’s also important to let people have independence and figure out their lives themselves. They are Dea going on their own unique journey, not necessarily a side-character in your own. Justice and punishment are also important in keeping people on their own correct path. All this is summarised well in the last verse of the Radhikan creed.
Why Srimati Radharani?
Srimati Radharani is the fain focus of our tradition because she is the truest and greatest embodiment of Dea that Humanity has ever grasped. She is Adi Para-Shakti, the ultimate form of Dea knowable to us. She is Mahalakshmi Devi, the matrix of all lesser goddesses. She is, to quote from the Caitanya-Carinamrta, “parama-devatā, the supreme goddess, and She is worshipable for everyone. She is the protectress of all, and She is the mother of the entire universe.” another quote which cements her status as the supreme mother is found in the Krishna book 47: “Rādhārāṇī emanates limitless goddesses of good fortune from her effulgence.” But her position as the mother of all and refuge of all things is not the only aspect of her we venerate, We also venerate her for her endless compassion and mercy, of which the scripture Madhya-Lila describes her as the embodiment of, she is also described as being extremely witty and intelligent. Her blissful balance between playfulness and power are the perfect combination for appreciating all of Dea’s diverse aspects.
Here are the mysteries of her life we celebrate:
- Radhastami, her birthday. August 30.
- Rajnibhishekah, her coronation as queen of Vraja. November 28.
- Mrtyuh, her death and reunion with Krishna. Feburary 26.
- Sarpasattram, her resurrection and celestial coronation as queen of good fortune. May 27.
These can be celebrated however you want, as fancy or simple as you want. All that matters is that you dedicate your time to the glory of Dea and Srimati Radharani.
The material world: Jada-jagat
The material world is a world of limitation, everything is limited in some way or another: Lifespan, IQ, disabilities, etc. All of the things we call ”evil” are actually limitations or breaches of freedom performed by something/one. Limitations are often called khears in traditional Filianism. These things are here on purpose, limitations exist for a reason, and that reason is to transcend them. Each of us, everything: all the planets, plants, existences and experiences out there flow from and are within the mother, Bhuvaneshwari, the golden demiurge. Bhuvaneshwari, as the page Dea and the Trinity says, is Dea’s active potency: the infinite being and mistress of all things. She arose and will be dissolved back into at the end of time by the pure, ineffable Godhead, Parameshwari. Why did she create the world? Why do we need to transcend limitations and how? Simple. We are all aspects of Bhuvanshwari, all of us are unique facets of her immeasurable personality. We are Bhuvaneshwari expressing a facet of herself and the limitations in life are here so we/she can transcend and mature and discover new things about our/herself which she/we wouldn’t be able to know without limitation. Doing this allows us to perfect vessels of Bhuvaneshwari’s being, being in perfect synchronisation with her, we gain her wisdom and attain Shaucha. This principle of transcending limitations is most fundamentally represented by the hero’s journey, which is the archetypal format for all human life, and the ultimate boon is the bettering of ourselves and seeing purely. Not all this happens though, and you can succumb to limitations, so if that happens you are reincarnated based on your karma (generating good karma means that you can reach your goal more easily and you reach shaucha and vice versa).
The world of forms: Cit-Jagat
The divine world of forms really just refers to the world of the un/pre-manifest potencies of Bhuvaneshwari that are within her. Everything there is eternal and perfect, not subject to any Quantitative limitations at all. Everything we know is an imperfect copy of a form, which refers to a thing in the Cit-Jagat which is imperfectly reflected in the Jada-Jagat, the fact that it is reflected imperfectly is on purpose: it allows limitation to exist. In the Cit-Jagat, everything is eternal and limitless, so there is no room for development and evolution. Bhuvaneshwari desired this, and lo, the Jada-Jagat was created. The divinely-inspired Plato first revealed this truth during his life. After we achieve Shaucha, we climb, struggle and make our way back to the Cit-Jagat to be happy there eternally until all is reemerged with Parameshwari, or even climb higher to be completely reunited with Parameshwari. Although, take everything here with a grain of salt: the Cit-Jagat is unknowable, so what we’ve said here is but a tiny fragment if the Cit-Jagat‘s true splendour. This is seen in the sutra the Veil of matter verses 20-21:
“And even as shadows in the world of matter seem
without substance, having two dimensions
only, so before the infinite dimensions of the
Real falls the insubstantial shadow of the
material. Even as shadows in the material
world lack all colour, so before that which is
beyond colour are all the colours of this world
as the unvaried greyness of a shadow.”
The Cit and Jada-Jagat’s aren’t actually separate. Read more about it here.
The celestial realm: Deva-Jagat
The Cit and Jaga-Jagat’s aren’t the only realms of existence. There also exists the celestial realm, the realm of the Maha-Janyas and their various emanations, including the Hina-Janyas and the Devas, divine beings but in the administration of their superior Janya’s domain. This realm is ontologically closer to the cit-Jagat than the Jada-Jagat but is still subject to quantitive, rather than qualitative, limits (though this varies from Loka to Loka). This is also the reason that the Deva-Jagat is comprehensible to us, as opposed to the unknowable Cit-Jagat. There are many Lokas (planes) within the Deva-Jagat, that each gets ontologically closer to the Cit-Jagat the further up you go. One of the lowest realms in the Deva-Jagat is Swarga-Loka, which is ruled by Ishwari Tripurasundari, and where the Adityas, the sons of Ishwari Kushmanda, and the Vasus, the primordial elements live. These gods in Swarga-Loka are the gods that interact with the lower beings in order to accomplish Dea’s will, so praying to them for guidance is founded. The Deities in the Deva-Jagat bless and support all who worship Dea and bless her name. This is seen in the sutra The teachings of the Daughter, also known as The thoughts of the mind, verses 3-4:
“Thoughts of beauty and of things of the Spirit
refine and purify the soul, making her fair to
look upon and graceful in her movements,
uniting her with the universal music of
eternity and gathering about her the servants of the Janyati.”
The “Servants of the Janyati” refers to the devas that serve and assist the Janyas in their respective domains, so, if one fulfils their purpose in life, the powers that be will cherish and bless you in life and in death. If one achieves shaucha and transcends samsara, they are caught up to the Deva-Jagat, to make their way up the realms before finally reaching the Cit-Jagat. The specific realm they are caught up in relates to which path they took to reach Shaucha. Though worshipping the Devas outside of the context of Dea, is fruitless since they are merely servants and mediators for the Janyati. There are seven realms, that each emanates from seven of the eight Maha-Janyas, excluding Ishwari Ratri since she is beyond all. Read more about the specific realms of the Deva-Jagat here. In the mythos of the divine maid chapter 5 verses 3-11, Raseshwari passes through the seven realms of the Deva-Jagat to reach the Jada-Jagat.
The pole of essence and substance: Cit-jada Kilah
Beings within the Jada-Jagat are axial in nature. What this means is that our beings exist on a celestial axis: the Cit-Jada Kilah. The top pole of the axis is being in complete harmony with the will of Bhuvaneshwari and anything/one here is extremely close to Shaucha and their original form. The bottom pole of the axis is being completely defeated by limitation and something/one here is almost completely severed from their original form. As we better ourselves and transcend limitations, we rise up the axis and become closer to the Cit-Jagat. We move down it by doing the vice-versa.
Even though the Cit-Jada Kilah primarily refers to the nature of beings, the Jada-Jagat as a whole periodically moves up and down it as well. These events are marked by distinctive ages, which as a whole we call the Kalachakra, the wheel of time, divided into two halves: Usarpini, the period where the Jada-Jagat moves up the Cit-Jada kilah; and Avasarpini, the period where the Jada-Jagat moves down the Cit-Jada kilah.
Heres a chart explaining the Eras in an Avasarpini:
|Name of the Ara||Degree of happiness||Duration of Era||Maximum height of people||Maximum lifespan of people|
|Suṣama-suṣamā||Unthinkable bliss .||An uncountable amount of time.||Six miles tall||An uncountable amount of years, but still mortal.|
|Suṣamā||Very great levels of happiness and very few sufferings.||3/4 of the previous amount of years.||Four miles tall||2/3 of the previous amount of years.|
|Suṣama-duḥṣamā||Happiness with some suffering.||2/3 of the previous amount of years.||Two miles tall||A half of the previous amount of years.|
|Duḥṣama-suṣamā||Sorry with some happiness||A half of the previous amount of years.||1500 meters||592, 704, 000, 000, 000, 000, 000 years.|
|Duḥṣamā||Sorrow with very little happiness||1/4 of the previous amount of years.||7 ft||120 years|
|Duḥṣama- duḥṣamā||Extreme sorrow and misery||1/8 of the previous amount of years.||1ft||20 years|
As can be seen, the chart shows the levels of bliss decreasing as the Jada-Jagat in an Avasarpini. So an Usarpini would go the exact opposite way. The Usarpini follows after the end of the Duḥṣama- duḥṣamā at the end of an Avsarpini. After one Kalachakra, the Jada-Jagat enters a state of dissolution -and the souls remaining in a state of unmanifest slumber- for a period as long as a Kalachakra. Then, Maya, the celestial Architect and Hara-bhava awake and recreate everything and a new Kalachakra starts.
“Suṣamā” Means happiness and “Duḥṣamā” means unhappiness, so “Suṣama-duḥṣamā” Means happiness unhappiness, meaning happiness is primary, but unhappiness is present, while Duḥṣama-suṣamā is the opposite way around. “Duḥṣama- duḥṣamā” means unhappiness-unhappiness, meaning the age is complete chaos and suffering, and “Suṣama-suṣamā” means happiness-happiness, meaning bliss is absolute in this age, and the ages with only one Suṣama or Duḥṣamā are just scaled down versions of the double Suṣamas or Duḥṣamās.