The Maat Continuum

                                Feast of the Hive
                                  by Sor.'.Nema
             published in "Cincinnati Journal of Ceremonial Magick"
                            Volume I, Number 3, 1978
                                 with permission
    Nema Feast of the Hive Maat
    N'Aton: These rituals are given to Man to know in the seventy-third year of the Aeon of Horus. They are practiced in the flowering of the Aeon of Maat. They have been revealed at this time so there may be a comprehension and understanding of the nature of Man as he will be, and of the Alchemy of Maat. The "post-Victorian" climate of sexual liberation has diluted the intensity of the subjective appreciation of sexual Alchemy. The social environment of Western man in the seventh decade of the Aeon of Horus has rendered a sacred form profane. In keeping with the formula of IPSOS, by which the Magickal Current of Maat has been united with the Current of Shaitan, it is now the time and here the place for the unveiling of the evolution of Alchemy. To the end of infusing new life into the High Art, are these rituals given. The celebrants of these rituals are Kings, individuals secure in their self-awareness and personal sovereignty. They freely choose to function as priest and sacrament for the benefit of the gestalt. Not from a desire to cease living, nor from a concept of the "nobility of martyrdom" do they base their acts... From a profound love for and unity with their Race, they donate their physical bodies. Individuals dwell in small enclaves, or Hives, whose populations range from a few hundred to about a thousand. There is but one true city on the planet, Meshikan. It is mounted upon a platform and travels from continent to continent. Its function is to serve as the administrative and archival center of the Race. In our time, there is no desire to crowd together in cities. We are en rapport through individual participation in the gestalt. The Hive Temple functions as a center for religious gathering, artistic-display (as a museum/theater of creative and performing arts), and local administrative functions. It is not uncommon for individuals of other Races of the Comity to be guesting in the Hives (provided, of course, that such Brothers are of structures compatible with the environment.) These Brothers may, if they choose, participate in the Hive-Feasts — our definition of "human" has expanded considerably since your era. The Shadow Priesthood functions as a balance-weight for the Hive; as such it is perhaps philosophically more akin to the essence of Maat than the Dayside order. We have found that only the younger Race-members of the Comity, such as ourselves, still distinguish between noumena and phenomena, the Nothing and the All. Until we achieve the degree of maturity enjoyed by our Elder Brothers, however, we will maintain the dual priesthood for the sake of polarity and balance. The rituals presented here may strike some individuals of your time as a reversion to barbarity and precivilized practices. Evolution progresses in spiral form, with a point on the circle also moving forward with each revolution. To acquire the essence of certain virtues our ancestors ate their enemies; for the same basic purposes we eat our friends and brothers. The Christian Communion service was a type of prefiguring of the Hive-Feast, though the symbolism of bread and wine, despite the factor of "transubstantiation", was indirect and dilute. The sacramental flesh of the Feast of the Hive is the most direct transmittor of energy available to us on the physical plane. As you read of these rituals, be careful of your guard. There are eaters of bodies other than flesh, who lurk about the Gate between our times... By the same mouth that eats the holy flesh is the word of love and balance spoken. To the south of Temple rotunda is a large iron cauldron, suspended over a fire-pit. In the Great Hall of the Temple is the banquet table, large enough to seat the entire Hive. On the north of the rotunda is the Arena. To the west is the dias-altar, vested in crimson, and to the east, a latticed meditation-bower. THE WAY OF COMBAT (Rajas) Two Warrior-Priests/Priestesses, of matched skill, strength and spiritual enlightenment, shall, agree to participate in this Working. They shall have been on a vegetarian diet for at least six weeks prior to the working, on a regimen of lean, rare meat for the week im mediately preceding the rite. and fasting for twenty-four hours in advance of the actual combat. Only after five years of intensive physical and spiritual training is an Aspirant qualified to participate in a Ritual of Combat, and that is as an Armed Warrior. The only weapons permitted are a blade of forearm's length and a shield of forearm's diameter. After surviving five years of armed combat and further training, a priest is then, qualified as a Warrior of Air; the only weapons are the naked hands. Both types of ritual are fought to the death of one Combatant. This ritual is performed on the Solstices. The Combatants are the concelebrating priests for the rite, with the Firemaster, Tanner, Goldsmith and assistants as acolytes. The Hive assembles within the Temple before the Solstice dawn. From the appearance of the first light, all sit in silent meditation, and then hymn a greeting to the sun as the disk rises above the horizon. Wine, cakes and fruit are distributed among members of the Hive, as the young candidates for Warriorhood are brought forth and presented with their Aspirants' robes and practice weapons. They are received by the teaching-priests with due solemnity, and this reception marks the beginning of their training-period. There follows a duel-dance by pairs of fourth-years students using blunted weapons. They enact an appropriate Martial legend from the race-past. As the Sun approaches noon, the Arena is cleared and the Hive falls silent. The Firemaster enters with the Combatants, who are naked and oiled. The Firemaster kindles two torches and hands one to each of the Combatants. They bow toward the Hive to the Firemaster, and embrace each other. They touch the torches together, uniting the separate fires into one flame, then cast the torches into the bed of kindling beneath the cauldron. As the flames grow, they return to the Arena. They fight, each seeking to inflict a swift and fatal blow upon the other. Lithe, catlike, their strikes and parries are more rapid than the eye can follow. They are envenly matched, veterans of other such rites, and dedicated Masters of their Art. Their fasting has heightened the senses, the danger has brought them to the peak of their ability in act. The Balance of the Feather brings the decisive blow; one stands, one fails. The Firemaster determines death; if necessary, he indicates one further strike by hand or sword, and the first part is complete. The body of the vanquished is suspended, and the Tanner removes the skin, which he will process into fine parchment for the Temple scribes The scribes will write of the life of the slain upon it, and place it within the revered Book of the Great Ones. The body of the slain one is butchered and seethed in the cauldron until sundown, when the feasting begins. At sundown, the cauldron is removed from the fire and the stew is served as main dish for the banquet. The victor is awarded first choice of parts, usually the heart or the liver. The Skull will be gilded and jeweled and placed in a niche of honor in the Temple wall above the Arena. The bones will be transformed, where possible, into hand weapons; the remainder will be burned. The preliminary dietary discipline of the combatants, plus the battle-engendered adrenaline, form the-chemical base of the sacrament of this rite. It is part of the Firemaster's task to so employ the use of herbs in the cooking process that the communal benefit from the feast manifests in terms of strength and endurance rather than agitation and belligerence. Communion in the ritual of the Way of Combat confers upon the participants those virtues - peculiar to Mars, Jupiter and the Sun, and special facility on the Paths connecting them. To balance the forces invoked by this rite, its Dark counterpart is performed by the Shadow Priests in the subterranean chambers below the Hive Temple. The Shadow Priests are few in number; the Hive is aware of their existence and necessity, but they operate on a hidden basis, as a symbolic Unconscious of the gestalt. Their ranks are filled by a selective protess: candidates are those who discover within themselves a talent for Working the Qlipoth, and who are deemed acceptable by the practicing priesthood. Their Initiation Ordeal consists of living for a year severed from participation in the gestalt. The Dark version of the Way of Combat has, as its major distinguishing feature, the death by suicide of one of the combatants. Instead of defending one's life while seeking to bring death to the other, the warriors of the Shadow Priests seek to prevent the other from suicide while attempting to bring death to oneself. The first death accomplished signals the end of the Combat, with the one left alive obliged to preserve himself for the next occasion. Following the feasts in the Temple above and the Temple below, the Firemasters from both priesthoods meet to exchange a small quantity of their Sacrament. The opposite broths are then distilled for use as seasonings, thus maintaining Balance for the Hive. THE WAY OF LOVE (Tamas) This rite is held on the Equinoxes. The celebrants' are a priest and priestess, assisted, as before, by the Firemaster, Goldsmith, Tanner and others. Unlike the Way of Combat, the first part of the ritual is conducted not in assembly of the entire Hive. but with the Brothers and Sisters of the Priesthood of the Bee. This priesthood consists of those whose Will it is to maintain the open communication of the Hive within itself (i.e., to keep the health of the gestalt) and with the forces of nature. The major celebrants are assisted by six other couples of the Priesthood of the Bee. Maat is invoked as the Gynander, and Gaia also is called as the general representative of elemental Nature. This is done at the dias altar. The first couple unites on the dias altar. They consume a token amount of the Elixir, but leave the greater part of it to be taken by the second couple. The second pair, after sharing the Elixir of the first, assume their place upon the altar, proceed with the Mass and Communion, sharing this intensified Elixir with the third couple. This process continues to the point where the sixth couple has shared Elixir with the major celebrants. There is here both a cumulative and distilling effect, so that the primary celebrants will be producing an Elixir of seven distillations and seven increments. On this final occasion, however, when the priestess mounts astride the priest, the Firemaster binds them together with cords, permitting just enough mobility for the act to be performed. As the first slow movements begin, to the soft chanting of the encircling priesthood, the assistants of the Firemaster quietly enter with a silver-pointed javelin. This he takes and holds, standing at the foot of the altar. As the tempo of the act increases, so does the chant rhythm. At the orgasm of the priest, the priestess leans forward upon him in embrace, and the Firemaster hurls the javelin, piercing both through the heart. The binding cords prevent any death-reflex from separating them; still coupled they are spitted and slow-roasted until nightfall. The bodies are gutted and cleaned through lateral incisions that do not disturb their positioning. In preparing the flesh for serving, the Firemaster carefully extracts the Elixir. He extends its quantity with consecrated and purified ingredients and it is used with the fleshmeat in the form of a sauce. The Hive assembles at sundown for the feast. The twelve participating priests; and priestesses wait upon the feasting Hive-Members, bringing the Elixir to each in a silver vessel. The Singers perform love songs and lays in honor of the day's concelebrant couple. The wine for the feast is aphrodisiac, and a variety of drugs is available after the eating is finished. Night sees the Hive in embrace, in dance, in love-making. A torchlight procession forms at midnight and the bones of the concelebrants (excepting the skulls) are carried to a plot of earth on the Temple grounds that is the representation of all lands under cultivation. The bones are buried in a trench along the perimeter of the plot, except for the femurs which are added to those already positioned vertically as fencing for the plot. Gala is invoked by the Firemaster, a small libation of the Elixir is poured on the earth, and the procession sings hymns to the elements and to the planet as it returns to the Temple and home. The Goldsmith silver-plates the skulls and jewels them, after which they are placed in niches above the dias-altar. The Tanner's only task following this rite, is to plait the hair of the celebrants in intricate patterns to form a mat upon which the skulls will rest. The virtues here pertain to Mercury (communication), Venus (unifying relationships) and the Moon (receptivity to and linking with the spirit of Nature). The Shadow Priesthood, meanwhile, conducts the obverse rites underground. This consists of a dual process of oral homosexual workings, with the Sisters and Brothers working on twin dias-altars. The description will follow the male aspect, but the Sisters work in the same manner, with the vaginal fluids being processed like the semen. There are six participants assisting the main celebrant. The first is fellated to orgasm by the second; the majority of the Elixir is conveyed by mouth to a silver vessel between the dias altars (the Sisters deposit their Elixir within the same vessel), and a small portion of it is retained and consumed by the second priest. The third priest duplicates the process, and so on until the major celebrant completes it with the sixth priest. The Firemaster stands ready with the javelin, and the Tanner does the same at the Sisters' altar. The first assisting priest kneels before the celebrant who is spreadeagled on the altar, and with the utmost skill, brings him to orgasm. This is timed as closely as possible with the Sisters, so that both achieve ecstasy and are slain simultaneously. The first assistants then turn to each other and commingle the Elixirs in a kiss, again depositing the majority in the vessel and retaining a small amount for their own consumption. The Firemaster binds the slain priest and priestess back-to-back for the roasting, and proceeds with the preparation of the Elixir as a sauce. There is an exchange of a small quantity of it between the Firemasters later, as in the Way of Combat. The Shadow Priesthood assembles for this feast, which is followed by a great ring of oral-genital connection, with the sexes alternating. A torchlight procession forms. Since the Shadow Priesthood is relatively small in number, the remaining flesh is placed on the Tower of Silence for the Temple vultures to consume in the morning. The bones are carried to the sea, or to the nearest inland water-way. The Dark Mother Ocean is called upon, and Dagon. Chthulu and the other Elder Gods are invoked. A libation of the Elixir is poured into the water, and the seal of Maat is placed upon the Gate between when the Elder Gods withdraw. The Shadow Priests return to the Temple before Dawn. THE WAY OF THE DRAGONFLY (Sattvas) There is no fixed time for the culmination of this ritual; it is set according to the word and will of the celebrant. The celebrant selects a young assistant from among the Priesthood of the Black Flame. This assistant vows a year's time to the completion of the Dragonfly rite, during which he or she will live with the celebrant as chela. They will spend most of their time in a hut in the woods, coming to the latticed bower within the Temple during the Full Moon. They are assisted in the Temple by the Healer and the Firemaster. The ritual is begun by an invocation of Shiva on the night of the Full Moon. He is invoked in his Lion Face aspect. With the assistance of his chela and the Healer, the celebrant severs his left foot and offers it to the Firemaster to be prepared. The celebrant then consumes his roasted appendage, sharing a portion of it with the chela. The bones are carefully cleaned and varnished and are used to begin the construction of a Shivalignam. The ritual is continued for the next eleven Full Moons, with the severings at ankles, knees, hips, wrists, elbows and shoulders. The periods of time between the rituals are used by the celebrant to bring down and manifest within himself the essence and completion of the All. In the process of self-consuming, the celebrant concentrates the All in an ever-decreasing volume of his earth-self, symbolized and materialized in his physical body. On the thirteenth Full Moon, the group again assembles within the lattice-bower. Upon this occasion, however, the chela takes up the Dagger, and upon command of the celebrant, stabs the limbless trunk to the heart. The chela receives the dying breath of the celebrant in a kiss. The Firemaster prepares the body for a Hive-feast, reserving the pineal gland which is carefully sun-dried, and covered with gold leaf. The skull is plated with iron, and set within a niche above the lattice bower. The remaining skeletal bones are placed within the Shivalignam sculpture, which is then added to a circle of similar symbols surrounding the bower. A Shadow-Priest compliments the ritual as follows: Kali and Maut are invoked on the dark of the Moon. With the severing of each part on the following months, the chela bears the part to the Tower of Silence for the vultures. Any bones that may remain are collected on the following visit. The Shadow Priest spends the intervals between rituals in a subterranean grotto, expanding his being toward the Nothing. The vultures disperse his physical self in like manner On the thirteenth occasion of the rite, the Firemaster and Healer attend. The chela dispatches the celebrant with a Dagger, but here the celebrant receives the chela's breath with his dying gasp. The Healer cuts two openings in the skull, immediately above the cars, and thus removes the pineal gland. He then carries the skull to an anthill where the soft parts are removed. The trunk is carried to the Tower of Silence, and the available bones are recovered at an appropriate time. The skull and bones are taken to the shrine of Kali in her cavern-temple and are added to the adornments begun by previous celebrants. The skull is strung on Her necklace, and the skeletal bones are hung from her girdle. The gilded pineals are brought by the respective Firemasters to an iron coffer that occupies a niche in the corridor that joins the Temple of the Hive and the Temple of the Shadow Priests. Not even the Firemasters can distinguish among these Eyes of those who became All, and those who became Nothing. *** In considering these Ways-to-come, o ye Warriors of Heru, remember that the atoms of your body were once dancing at the heart of a star. That of which you are made will dance again in many forms, down through the Aeons, for nothing of the Universe is ever lost. Pour out freely your blood, and eat whatever is given to you - for which is the greater ecstacy - "to be sugar, or to eat it"? Do what thou wilt shall be the whole of the law; love is the law, love under will. IPSOS

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