Among the Sihanaka of the Alaotra basin in Madagascar, the grand ritual of Feraomby reconstructs the shrine of the founding sovereign Ndrianampanjaka. Yet this reconstruction is far more than a commemorative act. Drawing on over a decade of ethnographic fieldwork, I argue that Feraomby constitutes what I call an immanentist onto-praxis: a ritual complex that does not symbolise cosmological order but ontologically produces it through the material handling of hasina – divine power immanent to the cosmos.

I trace three interlinked ritual operations through which hasina is made to circulate. First, accumulation: potent marsh plants are gathered from the metahuman wetland realms, carrying hasina into the human realm. Second, preservation: the shrine is rebuilt as a sacred enclosure that houses and concentrates hasina. Third, canalisation: water infused with potent plants is sprinkledover the shrine and the gathered community in gestures that mirror the sowing of rice, transmitting hasina to people and land.

Through this analysis, I intervene in the emerging theorisation of immanentism (Strathern 2019; 2024; Sahlins 2022) by demonstrating what immanentist cosmology looks like as lived, ritually enacted praxis. I further argue that hasina deserves analytical recognition as a cosmic power comparable to mana and semangat – a divine force differentiating across the cosmos, sustained through the ongoing ritual labour of keeping Ndrianampanjaka’s realm going.