The Following is an example ritual to call for the beginning of a cycle, hunt, or endeavor. It has many similarities with our “Call for Rain” ritual, designed to cease stagnation. Within Sepânioi Rotî we acknowledge the beginning of cycles. Cycles are all around us, in the mythical, in the physical. Water itself is a cycle: rain falls to the ground below, only to rise again with sufficient heat. Life, too, is a cycle. We are born into this world and live in accordance with it, only to die and travel to the otherworld where we shall feast and live until we are once again reborn into this world. As the great Drus (the world tree) has its branches, so it has its roots. Many of our endeavors and relationships with gods are cyclical too “We give because you have given. You give that we may give.” The following is an example of establishing an oath, endeavor, or cyclical relationship. Within this example, the ritual will take the shape of the form of an oath swearing to the Toutates of Sepânioi Rotî, Taranos.
Before the ritual, the participant should dip their hands into a bowl of water (if not available running water may suffice too) to clean them, then clean their face and hands with water, asking that the waters cleanse their spirit as it cleanses their body, bringing them clarity and stillness as they come before the Dêuoi.
• An Idol, Image, or Symbol Of the god in question (in this case Taranos). Bear in mind this representation will get wet.
• A large container of water and a smaller pouring vessel. The ideal would be a drinking horn or a ceramic drinking cup or mug. Make sure the vessel is properly sealed and safe to drink from.
• Something to represent fire (incense, candles, a fire pit, hearth, or Fireplace)
• A small offering (examples are; incense, bread, salt, oil, libation, milk, or water)
• A wooden or Ceramic dish to catch the water
• A towel or cloth to pat the image or idol dry
• Outdoor space or an Indoor Altar, permanent or Temporary
The Temple or Ritual space is circumambulated in a solar (clockwise) fashion, a grand total of three times. This can be done by a procession or by an individual ceremony leader. Whatever modality it may be it should be noted the intention of circling is to sanctify the space and render it holy for the Deuoi to enter. Tools that may be used to sanctify the space are singing, chanting, ringing bells, or holding a torch. The Bells and song serve to cast out negative or stagnant energy or spirits while shouting, singing, and chanting may cause the same effect. The smoke from the incense or a lit flame will burn away any impurity from within the circle and as an added bonus can help us light the sacred flame.
The Lighting of the Sacred Flame:
If performed outdoors: After the space has been circumambulated three times the leader or the procession should exit the circle and re-enter it on the southern most side.
If performed indoors: simply take a step back from the altar space and re-enter the sanctified area.
The Sacred flame is then lit. This may be in a fire pit it may be an incense cone or a candle, the size matters not. This flame should be lit from the fire used to sanctify the space. If none was used the flame may be lit now.
Once the flame is lit we make an offering to the goddess of the sacred fire (in Sepânioi Rotî this takes the shape of Brigantia but you may also use an alternative hearth deity). An offering is made to the sacred fire which can be something as simple as incense, libations, or foodstuffs. If working with a fire pit outside these offerings can be tossed directly into the fire. We then thank the spirits of the land and ancestors. If you happen to find yourself on colonized land, this is the place to thank the original inhabitants of the land. This can be as simple as “hail to the X culture who came before us, and on whose land we now dwell.”
If any additional spirits are invoked such as Deuoi one is close to, or spirits helpers, this is the place to invoke them. Give an offering to each group or individual spirit.
The Turning Of the Wheel:
The idol is held aloft, up to the heavens. We then Parade the Image of Taranos around the circumference of the sacred space, three times in a sunwise rotation. Chanting and bell-ringing may accompany the procession, but this time it is done to create joyous noise and communicate the arrival and cosmic power of the Great Thunderer. If at a home Altar, the Idol/Image may simply be rotated thrice over the Altar space (once again in a sunwise fashion).
We then address Taranos, the slayer of snake-limbed giants who ensures the wheel of the cosmos keeps turning. We invoke him with his Name and proper titles.
The Idol or Image is then placed upon the Wooden or Ceramic Dish. An offering is made to Taranos of Libations, foodstuff, wine, milk, or any other acceptable substitute. The intent of the cycle is then made clear i.e. “We welcome you into our hall, we bring you good offerings in hopes you might give us guidance/protection/wisdom or assist us with X. we give to you so that you may give to us.
The following process is repeated three times:
Water is then poured from the Larger container into the Drinking Vessel. Say “Taranos, the Great Thunderer, we ask you to turn the wheel of the heavens, just as we turn the wheel on earth. We give so that you might give to us. As you do in the heavens, so we do in Bitus”
Water is poured from the pouring vessel over the image or idol.
After the water has been poured over the image it should be removed from the dish and patted dry with a towel.
The dish is then lifted up, and you may take a drink of the waters. This is done in order to symbolize the cyclical nature of the established relationship: what is given will be returned, and so we aid, in a mundane sense to the greater cosmic struggle against entropy. If it is preferred the water may also be sprinkled or flicked upon the participants instead.
Disclaimer: Do not view this action as taking something back that you have given. You are not infringing on a gifting cycle. Remember the offerings to Taranos (or whatever god you make this ceremony for) have already been given. This is simply a ritualized confirmation about the nature of your relationship that ties you to upholding it.
We close by thanking all gods and spirits involved, first the goddess sacred fire, then ancestors and original inhabitants of the land we reside on, the spirits of the land itself, any additional Deuoi and helper spirits involved, and Finally Taranos (or the appropriate god) him/them self.
by Renotaurus Epomapos