Religion at One with Science
A Deiwist is also called a Soqjá [sɔkwˈja 🔊, f.], a Soqjós [sɔkwˈjos 🔊, m.], or a Soqjóm [sɔkwˈjom 🔊, n.]. The words mean ‘follower’ or ‘ally’, (cf. comrade).
When Deiwists ritually greet each other or part company, they might exchange the Modern-Indo-European phrase “Téwijos aisskans leint deiwos!” [ˈtewɪjɔs ˈaɪsskɑns ˈleɪnt ˈdeɪwɔs 🔊] (“May the gods grant thy wishes!” singular/familiar), or “Userós aisskans leint deiwos!” [ʊsɛˈros ˈaɪsskɑns ˈleɪnt ˈdeɪwɔs 🔊] (“May the gods grant your wishes!” plural/formal). Or they might exchange the phrase “Tewóm aisdint deiwos!” [tɛˈwom ˈaɪzdɪnt ˈdeɪwɔs 🔊] (“May the gods honor thee!” singular/familiar), or “Jusmé aisdint deiwos!” [jʊsˈme ˈaɪzdɪnt ˈdeɪwɔs 🔊] (“May the gods honor you!” plural/formal).
Deiwists may meditate daily at some peaceful time and place, either alone or in small groups, to commune with one or another of the various goddesses and gods of Deiwos — or with Óljamma Herself — and seek guidance, encouragement, affirmation, understanding, wisdom, hope, mercy, life, love, truth, peace, and faith. On special, ceremonial occasions, a crystal sphere may be used to assist in meditation.
Deiwists may address an individual goddess or god of Deiwos as Dómuna [ˈdomʊnɑ 🔊, f.] (my Lady), Dómune [ˈdomʊnɛ 🔊, m.] (my Lord), or Dómunom [ˈdomʊnɔm 🔊, n.] (my Liege).
Deiwists may express gratitude before a meal to the goddesses Dheghom Matér and Áusos (for any plant foods being consumed), the gods Páuson and Máwort (for any animal foods being consumed), and particular gratitude toward the sacrificed plants and animals themselves. Deiwists may avoid processed foods where practical — processed flours, sugars, artificial ingredients, industrial preparation, etc. — in favor of a wide variety of whole foods prepared in the home.
Deiwists may perform aerobic exercise every day, as their physical abilities permit, such as brisk walking for one hour in the morning or evening, (perhaps within some natural environment after the evening meal). Meditation, either formal or informal, may be incorporated into the routine of exercise.
Deiwists may offer some form of service routinely to their fellow human beings and other living creatures. The service, which may take myriad forms, is in recognition of the sacredness of us all, and in demonstration of our solidarity with one another, particularly with those systematically impoverished, oppressed, and marginalized. We are communal by nature; when we help each other, we promote community and realize our truest selves.
Deiwists may choose to employ the ceremonial Gaian calendar.
Deiwists may celebrate the changing of the seasons every year at the solstices and equinoxes. On the day of the hibernal solstice, they might celebrate Latom Ghimós [ˈlatɔm ghɪˈmos 🔊] and invoke the godling Élba. On the day of the vernal equinox, they might celebrate Latom Wesros [ˈlatɔm ˈwesrɔs 🔊] and invoke the maiden goddess Pría. On the day of the estival solstice, they might celebrate Latom Sámosjo [ˈlatɔm ˈsamɔsjɔ 🔊] and invoke the mother goddess Pltawí Matér. On the day of the autumnal equinox, they might celebrate Latom Ósenos [ˈlatɔm ˈosɛnɔs 🔊] and invoke the elder deity Bhrghontí. Note that the dates of these festivals will be different in the northern and southern hemispheres because of where the hemispheres’ seasons fall within the year. The first day of every year, 1 Mahina on the Gaian calendar, is celebrated as Latom Newosjo Átnosjo [ˈlatɔm nɛˈwosjɔ ˈatnɔsjɔ 🔊] (New Year), with “Ghoilom Newom Atnom!” [ˈghoɪlɔm ˈnewɔm ˈatnɔm 🔊] (“Happy New Year!”) being a benediction proper to the occasion.
Childbirth among Deiwists is called Admn Sutéwos [ˈadmn sʊˈtewɔs 🔊], the circumstances of which are to be determined by the mother giving birth. The anniversary of one’s birth (birthday), according to a solar calendar, is called Latom Sutéwos [ˈlatɔm sʊˈtewɔs 🔊].
On or about the tenth day after the birth of a child, a naming ceremony might take place. During the event, the infant might be ceremonially bathed, in keeping with the needs and wishes of the infant. Prayers might be offered by a Deiwist parent or both parents to a favorite goddess or god, perhaps to Élba, expressing gratitude, and hopes for long life, health, happiness, grace, or similar appeals. The child’s personal name may be declared before family and friends. The ceremony is called Admn Werjos [ˈadmn ˈwerjɔs 🔊] and resembles infant baptism, symbolizing the ancient origins of life in water. It is meant to help the child recall in life the ancient wisdom of primordial ancestors.
When a young Deiwist reaches adulthood, a point of psychological self-responsibility and maturity — some time between the ages of fourteen and twenty-one, depending upon the individual and the society — a ceremony might be held among family, friends, and perhaps the entire community, before a ceremonial flame — such as a candle, fireplace, or campfire. The youth might write onto paper, privately, special prayers and wishes for the initiation into adulthood, to be offered into and through the sacred flame to a favorite goddess or god of Deiwos, perhaps to Pría, Pérqunos, or Mánus. The ceremony is called Admn Áltjotjes [ˈadmn ˈaltjɔtjɛs 🔊].
On the occasion of a Deiwist wedding or handfasting, declarations of the couple’s mutual commitment may be offered to the community, invoking their respective favorite goddess or god, perhaps to Pltawí Matér, Djéus Patér, Ménots, Sáwel, or Mánus. At the end of the ceremony, two rows of guests might hold aloft billowing sheets of linen, whereunder the couple is to walk. The ceremony is called Admn Wédhmenos [ˈadmn ˈwedhmɛnɔs 🔊].
On the occasion of the retirement from a career, a Deiwist might plant a tree — such as an oak or some other favorite variety of tree — in the earth at some location that is personally regarded as sacred or special. Prayers might be offered to a favorite goddess or god, such as Pltawí Matér, Dheghom Matér, or Bhrghontí, expressing the hopes that the tree will live far into the future. The ceremony is called Admn Édhlotjes [ˈadmn ˈedhlɔtjɛs 🔊].
On the occasion of the funeral of a Deiwist, a poem or scriptural passage that was personally regarded as sacred or special to the deceased might be read among the community by a close friend or member of the family. The community bids goodbye to the departed with the recognition that someday, in the far distant future, they will all have the opportunity to be together again — ultimately within Peridhóighos (paradise), when life will have been perfected, free of pain, anguish, and suffering. Prayers might be offered to a favorite goddess or god of the deceased, or perhaps to Wélnos or Kólja — or to Bhrghontí, who will convey the person’s etmn [ˈetmn 🔊] (soul or pattern) across the waters of Posticita [pɔstɪˈgwitɑ 🔊] (afterlife) and into Deiwos. The ceremony is called Admn Dheunesos [ˈadmn dhɛʊˈnesɔs 🔊].
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