The Janya believe in a dualistic cosmology, with an uncreated center of benevolent light (Uhuru Medhā) as the source that is all that is wise and good; as well as an uncreated center of malevolent darkness (the Adversary) as the source of all that is wicked and depraved. Both are alike in their vast (all though not omnipotent) power, and each are served by emanations of their being (by which their incomprehensible true natures may begin to be known). These seven emanations of light are known as “Greater Celestials “, and have specific dominion in the physical universe:
- Arament (of the tattva of stone and soil)
- Marut (of the tattva of plant life)
- Matas (of the tattva of animal life)
- Rana Taws (of the tattva of civilization)
- Rtam (of the tattva of fire)
- Sarvatāt (of the tattva of water)
- Vatya (of the tattva of the sky and wind)
These correspond to the three domains of Janya Sādhanā, with the Elementalists serving Rtam, Vatya, Arament, and Sarvatāt; the Vivacists serving Matas and Marut; and the Spiritualists of the Cleric caste serving Rana Taws. All, of course, worship Uhuru Medhā the creator, although the precise interpretation of virtue varies.
For the most part, the Orthodox Spiritualists of the Janya believe that Sādhanā are supernatural abilities, extrinsic to individuals and granted by the Radiant Celestials. Radical Utopians of the Outcaste class, however, believe that Sādhanā are psychic phenomena intrinsic to the conscious mind. The debate is far from settled.
Generally, the Janya attempt to live in accordance with the Three Virtues: Right Thoughts, Right Words, and Right Actions. In addition to the evidence provided by the working of these emanation to direct physical effect, the Cleric caste has rituals by which they claim to know the will of the seven emanations (although not of the Creator herself).
Janya theosophy accounts for the existence of seven dark emanations of the Adversary, as well. The negative energies wielded by the Abhva tend to reinforce, if not confirm, these beliefs.