Cult Rituals
Circle Study (Daily / Monthly)
Description:
Reading, debating, researching, or otherwise engaging with NUC’s texts are all considered the practice of Circle Study. The term “circle” is used, not only because our icon is a circle within a circle, but, ideally, Circle Study gathers people together– generally between 2–12 participants– each facing each other in the shape of a circle. For Water Circles, the minimum is three. Why three? Social dynamics between a pair in conversation drastically change with the addition of a third– with others involved, Love’s intimacy and Power’s secrecy quickly evaporate. Humans are capable of things in isolation not otherwise possible. Whether declaring devotion to one’s prospective fiancée, or attempting to gaslight one’s beleaguered spouse, privacy enhances the outcome, whereas a witness moderates our actions. Observers have such an outsized impact that most of us, most of the time, instantly change our behavior when recorded. In fact, many US states have statues governing who can record whom, and whether consent is required to legally do so. Circle Study endeavors to elicit both the comfort of intimacy by limiting the Circle’s size, while also maintaining the freedom and security of a group setting.
Every member takes their turn reading a chosen line, paragraph, page, etc. based on a common subject to be discussed by the group. There’s no limit to the amount of text to cover, or number of times the Circle cycles, only that it completes a minimum of one, where everyone speaks at least once. Study material might include any outside texts, religious or not, that may or may not address the subject. For bodies of Rocks, agreeing on a subject is optional, but for Water, it’s encouraged, though in either case, not strictly necessary– sessions are always open-form. However, any kind of sales-pitch, grandstanding, bullying, politicking, etc. is not allowed on either side of the River. Circle Study is designed to be a healthy, fun, informative session, engaging, not only enlightening information of any kind, but also, fostering relationships.
Circle Studies should be about a single subject (usually NUC or NUM related), and generally explored through either Topics or Questions. Topics for Circle Studies might include: a summary, personal connection, or a critique of the subject based on some relevant concept or text. Instead of spurring conversation, Circle Study might also use texts to respond to participants’ questions about the subject. For example, a subject like the metaphysics behind life and death would ask, how did we come to be on Earth? What’s the meaning and purpose of life? Or, if the subject covers the effects of quantum mechanics– how does Quantum Transience and freewill affect particle motion? What is NUM’s current theory as to how light, gravity, or energy work– what was the original theory, how does it differ from the current one, and why did it change? Although not required for Circle Study, River Sages are encouraged to participate, especially in the latter case when using NUC’s texts to answer questions.
A Water Circle’s minimum of three members symbolize the Concert Hall, a place where information exists as a combination between participants. To fully engage the texts through the framework of Love, one cannot do it alone. On the other hand, a Rock Circle may choose to symbolize the Spiral, having a Circle of one, or Marketplace, a “network” Circle of two or more people. In effect, whenever one engages with our texts, the very type of Circle they participate in reflects their path of study.
General Practices:
Anyone who wishes to study with fewer than two other people, or study the texts from a framework of Power, is unlimited in how or where they do so.
Rock members whose Circle symbolizes either the Spiral or Marketplace may also study anywhere, and at any time, so far as the laws of their body permit.
Water-Specific Practices:
Members gather in a circle, and introduce themselves to other members.
Preferably, members will have agreed on the type of Circle and subject beforehand. If not, they will come to a consensus on the subject and type of Circle– either topic-based or question-based. With all members in agreement, the Concert Hall is best reflected.
A silent prayer, and moment of reflection, is held for no more than one minute. Members are encouraged to limit their prayer of gratitude to a single item reflecting the Circle Study’s subject, either pondering a related topic from the text they wish to raise, or a question they wish to ask.
Starting with the youngest member of the group, each takes their turn addressing the topic or asking a question. The next person’s turn will either be whoever wishes to speak next, or whoever, to the left of the person who just went, has yet contributed to that cycle. All members are free to contribute to the discussion at any time, and will be expected to do so at least once. To keep things balanced and flowing, priority will be given to those who have contributed less and / or less often.
Members who, despite their disruptive behavior being repeatedly pointed out, persist in long diatribes, objectionably speech, or monopolize the conversation to the detriment of the group, may finally be asked to leave by any participant. Unless the majority of the group disagrees with the request, the disruptive member will be expected to depart. Should this, or any other issue, develop into a schism amongst the group, the session will be immediately concluded, even if the Circle has yet to complete a full cycle. To some degree, friction and disagreement amongst participants is expected, but toxic argumentation is to be avoided. Furthermore, gaslighting, name-calling, or any form of bullying is strictly prohibited.
Circle Study will cycle a minimum of one time around the Circle, and may stop at any point after that. This doesn’t mean that everyone must only speak once, but that everyone must speak at least once. Ideally, each will read, recite, or cite some text, preferably addressing the Circle Study’s subject. This could be anything from an extravagant poem, to a detailed technical passage, to a cherished song lyric or quote. We do not require, but instead, encourage the majority of cited texts be NUC or NUC-related. There is no set rule in what one contributes, only that they do, even if that contribution is to simply say, “I like what they just said.”
Time permitting, the Circle closes with a single-subject prayer, vocalized by each member in turn, starting with the oldest person, moving to that person’s right until the Circle completes a final time. Prayers are encouraged to be about the subject, but can be about anything the member wishes to share. If time is short, only the first prayer from the eldest is required to properly close the Circle, and in that case, should probably address the subject.
Ritual of the Branch (Monthly)
Description:
Choices are the “branches” of reality, each leading down a different path. As we pick one over the other, all remaining possibilities “collapse,” leaving only the “observed” universe. So much of the time, so many of us make so many of these choices with little to no planning, or even a moment of forethought– Daniel Kahneman’s System 1 thinking. The Ritual of the Branch highlights this disparity, inspiring us to consciously explore paths of our own construction, through the planning and forethought of System 2 thinking.
The Ritual of the Branch has two forms: casting and catching. We either create a Block, like a tree trunk, that will spread as tree limbs into the universe with knock-on effects to be observed in the beyond-life; or, like the leaf, receive the Block of another so they might experience their branching efforts in our lives.
The Ritual is simple, requiring no specific travel, special equipment, other members, amount of time, or level of effort. The only requirement is the intentional application of one’s preferences. For these reasons, all members are expected to participate every lunar cycle. One is free to focus on either casting or catching Ripples, but is encouraged to create a mixture of both. When casting, members should be cognizant of potential ramifications, while catching, consciously present, aware that their experience of the Ripple will be known to the source in their beyond-life.
To send a Ripple, we decide on a target, either a person or institution we’d like to affect, and instead of following the Golden Rule: “do unto others as you would have them do unto you,” the Ritual of the Branch uses “theory of mind” to place ourselves in the target’s shoes, and “do unto others as they would have done unto themselves.” On the other hand, to receive a Ripple, we need nothing more than to be present in the experience, and if the mood strikes, leave a mental note, a little “Easter Egg” for the creator of the Ripple to enjoy in their beyond-life.
With the new moon rising, members spend some portion of the day crafting a Ripple to either be cast or caught, at some point over the lunar cycle. To complete the Ritual, the intended Ripple must only be sent into or received from the universe. However, members are encouraged to plan, execute, document, and follow up with their actions, in order to better understand the new reality they’ve co-created. It is assumed that in some months, the potential for Ripples long-sought may arise right before the member’s eyes, without preparation. In these cases, the member may simply take “the leap,” and, with the Ritual in mind, branch off in that new direction.
The crafted Ripple does not have to be profound, just intentional. Ripples can be as simple as smiling at someone usually unacknowledged (Love casting), going for a pedicure (neutral catching), or holding eye contact with a superior to show strength (Power casting). They may also be stochastic and indirect, like sending a gift to some unknown prisoner (Love casting), reading the biography of an inspirational figure (neutral catching), or making a donation to fight for a cause (Power casting). Maybe they are specific and direct, like telling the object of one’s affection the truth of their feelings to evolve the relationship (Love or Power casting), getting plastic surgery to enhance one’s social influence (Power catching), or attending an artist’s pop-up exhibition to show support while experiencing their work (Love catching).
The Ritual of the Branch is meant to intentionally co-create novel Ripples, branching out from or into one’s life at regular intervals, reinforcing a future more in line with one’s preferences. When casting a Ripple, one is mindful of the branching Block they create, and will look forward to opening this gift in the beyond-life– following this treasure’s unseen pathways into those affected lives. While catching the Ripple, one is mindful of their experience, as it is happening, of the branching Block created by another, knowing they are creating a gift for the other in their beyond-life– a pathway full of treasures for the other. Although these constructed Branches are an important part of the Ritual to be considered, the ultimate value is derived from the Ripples themselves– novel information available in the beyond-life, regardless of framework.
For an example of casting, let’s say our roommate, a server at a local diner who spends every one of their long days on their feet, will be heading out after work for an important first date with someone very special. Both love to dance, and our roommate has made it clear they’d love to impress their date at a new, very popular dance club, but worries they’ll be too tired, and doesn’t want to embarrass themselves. For the Ritual of the Branch, we decide to offer our roommate an energy drink and foot massage when they get home. Before we do, however, we consider, not only what we’d like their reaction to be– to completely enjoy the massage and subsequently be prepared to dance the night away– but also how their preferences might not align with our own, in order that we might better predict their reaction. We also understand that they are squeamish about being touched, and think feet are gross. After careful consideration, we realize that maybe a massage from their roommate on such a critical night might seem creepy. We then consider their date, who might be affected by our roommate’s positive reaction– if our roommate gets the massage, and enjoys it, they’ll likely be in a better mood for the date. With all this in mind, we realize there is something more we can do to make this happen. So, we race to the store, buy their favorite energy drink and an expensive pair of thick socks, and return home just in time. We figure they’ll love the drink, and the socks will dial down the tactile sensations, while obscuring the sight of their feet as we rub away the day’s stresses. Once our roommate arrives home, we make our case and hope for the best.
For an example of receiving a Ripple, say, we get home after a long day at work, serving hamburgers and fries to the public. We’re nervous and excited because we’ve got a first date planned with someone we’ve had our eye on for months. Out of nowhere, our best friend suddenly pulls out our favorite energy drink and a thick set of band-new socks, offering a foot massage. Despite the creepiness of the whole thing and our reluctance to be touched in such an intimate way by, of all people, our roommate, we recognize the potential to complete the Ritual of the Branch right in front our eyes. As we listen to our roommate plead their case. They understand it might seem odd, and we especially don’t like our feet touched, but they also realize our date this evening is “super” important, and having a pair of feet ready for the dance floor is “crucial.” We wholeheartedly agree. With a mind clear of distractions while our arch is being kneaded beneath silky, warm purple fabric– our favorite color– we co-create a joyful Block with our best friend. Our emotion is a gift for our roommate, the creator of the intoxicating relief from all that pent-up pressure locked away in a myriad of tiny joints. We focus on the Ripple, the pain and stress melting away as our best friend does their best work. Later, more Rippling Branches emerge. After letting loose to a few rocking songs, a slow-dance plays. Staring into the eyes of our crush, now developing into something much more real as our bodies attune together in harmony, we take a moment to recognize this further Ripple created by our roommate’s massage, and, in our head, say “thank you” to our roommate, knowing that the thought will be heard like a little message in a bottle for our best friend’s beyond-life the moment they experience all the Ripples their foot massage created. The Ritual of the Branch illustrates how creating pleasure for another is just as important as feeling the pleasure created by another.
The Practice of the Ritual might include ideas such as the following:
Casting the Branch:
Declaring one’s devotion to another.
Sending money to the imprisoned.
Trying a new sport or game.
Sending a social signal to some intimidating figure in one’s life, such as a bullying boss or prospective partner.
Applying for a dream job, or volunteering for a beloved cause once forgotten but recently recalled.
Spending time with a shut-in.
Catching the Branch:
Attending a concert, gallery, wine tasting, etc.
Getting a massage or a new hairstyle.
Reading a new author or genre.
Experiencing a novel category of movie, documentary, or the like.
Taking an online course in a subject otherwise never considered.
Applying for needed assistance from an NGO.
Lunar Quorum (Monthly)
Description:
When the moon is full, each body of Love and Power holds an internal gathering to summarize the state of the body’s pillars, and overall concerns of the body with at least one River Sage to facilitate and preside over the gathering in-person. Due to their small size and limited scope, Spheres and Clades do not participate in Lunar Quorum on their own, but may be invited to any other body’s Quorum for which the Sphere or Clade is associated with. For example, a Sphere may join a Community in its Neighborhood, or under the jurisdiction of its Post (for definitions, see the Leadership section). If practical, the gathering begins outside, under the full moon, with a ritualized reaffirmation of the body’s pillars and place in the Novel Universe. Otherwise, that reaffirmation will begin indoors.
Every member is encouraged to participate in Lunar Quorum at least once a season, but new members of a body are required to attend their first three. There is no upper limit to attendance for Quorum except the capacity of the gathering location itself. If there is a logistical limit, priority is given to new members, River Sages, those with an issue that is actively being voted upon, and members whose attendance has waned.
The first order of business: the body hears from the Presiding River Sage, who relays the previous Quorum’s theme, and summarizes all resolved / unresolved business from the previous Lunar Cycle. Then, the Sage announces the theme for the current Lunar Quorum (decided upon during the previous gathering). Themes are meant to be pillar-based, but also to address the body’s pique concerns / projects. For example, a Tribe whose POP is the sport of football may have a Lunar Quorum themed around exercise regiments or constructing an effective pregame ritual, and a Community whose POP is housing the homeless might choose the theme of outreach strategies, or techniques for assessing the needs of a vulnerable population reluctant to share information. It’s also possible that one ongoing vote is so important to the members present that the entire Quorum is spent discussing that voter issue.
Following the introductory presentation, members observe the ritual of Circle Study, breaking off into Study groups, preferably using NUC’s texts to explore the Quorum’s theme. However, as time is a factor, discussing each raised topic or question is not necessary, and each group only completes a single cycle of the Circle. Members are encouraged to make selections that spur insight, address concerns, or celebrate progress in light of that Quorum’s theme.
The next order of business: the body reforms. If more than one Sage is present, a Sage other than the Presiding Sage– previously designated for this purpose– gives a brief summary of the current Quorum’s theme. If there is only the Presiding Sage, they may be the one to summarize, although the presence of at least one other sage is encouraged. The summary ends with the Ritual of the HOC (hōk). A “talking stick,” called a HOC– selected / created by the body to both symbolizing its unique POP, and the Higher-Order Conductor’s role as the directing “mind” of an emergent “body”– is turned over to the membership, and members bring up theme-related ideas to improve the body, address grievances they may have, or simply give a testimonial about their struggles or contributions related to the theme.
Besides Presiding Sages, a number of Citizens / Free members are chosen to host Lunar Quorums. Members select the next Quorum’s Hosts and theme from a previously published list of volunteers and the three most popular themes. The position of Host is a privileged opportunity to create Ripples– experience the Lunar Quorum in the beyond-life from a POV only privy to the event’s co-creators. Symbolizing Quantum Transience’s critical observation-level HOC in creating energy (and everything else), the Ritual of the Observer is the process of selecting the Hosts and theme. We limit the possible number of themes to three, because this is the minimum number of Signature-Frequency Sets that might constitute an observed swap, thus creating the potential for a QT body to express energy (see our TOE for more). The actual ritual’s itinerary is entirely up to the individual body, and ideally, should be both fun and a reflection of the body’s character as a whole. Examples include (but are not limited to), taking a simple voice vote, picking a random number, or playing a game where the winner selects.
The final order of business: the gathering ends with a final ritual, called, Satellite Sessions. While sharing a buffet of drinks and snacks to encourage frank discussion, the body breaks out into impromptu, unofficial groups. Meanwhile, the Sage(s) present mingles with these member clusters– at some point before the end of the seventh day following Lunar Quorum, the River will post a final written summary of the information collected during the Satellite Sessions, and this is the Sages’ opportunity to gather those quotes and feedback. Members have this opportunity to offer what they thought was most important, and whether they want their comments on-the-record or not. Like a city-counsel meeting, Lunar Quorum’s primary purpose is to encourage useful interactions among its body’s members, as a whole, that might not otherwise occur in isolation. It’s imperative that these useful interactions be made visible to everyone in the Cult body, not just those who attended Lunar Quorum.
Practices:
Volunteering Hosts chosen during the previous Lunar Quorum spend the day of the gathering setting up the venue.
Members gather, preferably outside, under the visible full moon. As long as possible, the gathering takes place outdoors, but may move indoors at any point, should the body so choose.
The Presiding Sage leads the body in an opening ritual of reaffirmation. This custom-made ritual, with a unique name and itinerary, reflects each body’s POP and overall characteristics.
The Presiding Sage reviews the previous Quorum, and announces the theme for the current one.
The body breaks out into Circle Study groups.
The body reforms to hear presentations about the current theme.
Members relay testimonials / contributions / concerns about the theme during the Ritual of the HOC.
For the Ritual of the Observer, members select the Hosts and theme for the next Lunar Quorum.
The body breaks out for the final ritual, Satellite Sessions.
The Presiding Sage, and any additional River Sages present, collect data from the Sessions, while members depart at their leisure.
Once the last member has left the Quorum, the Sage(s) and Hosts clean up.
By the seventh day following the end of Lunar Quorum, the body’s newsletter is published with the top three themes for consideration and a list of volunteering Hosts to be selected for next time.
Imbalance (Any Time of Year)
Description:
Life is a struggle to find balance. Too much of this, not enough of that. When things get too far out of balance, they fall apart. The irony is, that if everything was in perfect balance, if we could finally find the one thing we’re all striving for, the universe would freeze in-place. Although a state of imbalance is necessary for things to happen– wind turbines to rotate, nerves to fire, games to be play– recognizing how Love and Power are confused for each other creates a kind of imbalance hard to recognize, and therefore, far more difficult to remedy.
Each member is encouraged to participate in Imbalance at least once in their lifetime. With the guidance of their Sages, between 3–12 members of a body who wish to participate will journey together to a destination, and learn about the ways in which Love and Power are or have been conflated, and, are therefore, in a state of imbalance. It’s encouraged for members to suggest their own locations to attend, but can also accept Sage recommendations. Members explore the “commonplace” ideas of various organizations through NUM’s novel lens. Due to the dynamic nature of Imbalance, there’s no particular agenda for the pilgrimage. Instead, Sages orchestrate the day’s itinerary based on the membership’s chosen site, while facilitating discussions of concepts relevant to the site, like: a rehab center practicing “tough love” might address “the power of love;” a church without female clergy might address the “natural right of a patriarchy;” or a Wall Street financial institution in bankruptcy being bailed out by the government, the “wisdom of the market’s invisible hand.” The point of Imbalance is to show how these wayward concepts are both contradictory, and, although not always, potentially harmful to a Neo-segregationist society. Pilgrims experience how humanity’s one-sided solutions often favor Power’s exercise of control, hijacking Love’s characteristics as the very definition of Power– charity, though sounding like Love, first requires an imbalance of need, becoming an avenue for corruption and greed; or, Love’s use of Power, often employing the excuse that the ends justify the means– insurrection starts with a passionate attachment to one’s land and people, but even non-violent resistance, no matter the cause, is still a form of force. Imbalance does not venerate either Love or Power as “the right” way to do things, but instead, illustrates how each stifles the other’s expression, which does not happen in a neo-segregated society. When Love and Power are both suppressed, suffering follows, as preferences become difficult to express.
For an example of a pilgrimage illustrating Power’s coopting of Love, a group plans to visit an “old-folks” home, say, a memory-care facility with some compassionate sounding name and mission statement, like “Sunrise Tranquility Retirement Community: a residential facility dedicated to quality service and an uncompromising level of dignity and care.” Essentially, we have a profit-driven business (Power) masquerading as a sanctuary that cares about a particularly vulnerable population (Love). STRC implores us to send them our loved ones, promising, at a minimum, service and dignity. Knowing that, in reality, “dignified care” probably doesn’t fit into the for-profit businesses model applied to the healthcare setting, the Sage accompanies the group to volunteer at the facility. The expensive facade of the entrance is quickly replaced with the dingy filth just beyond the receptionist’s desk and locked doors. As the day progresses, the members witness, firsthand, the chronic neglect and spectrum of abuse so common with these institutions. After departure, the Sage hosts a discussion, highlighting, for the group, the challenges that inherently arise when capitalism’s drive for profit runs headlong into basic human needs. The members come away with a visceral understanding of how the imbalance of Love and Power harms, in this instance, by placing our most vulnerable population in the hands of a greed-driven corporation– anything but dignified.
Instead of a visiting the memory care facility, let’s say the Sage intends to illuminate the opposing point of view: how an agenda of Love often makes use of Power’s tactics, and thus finds itself imbalanced. The Sage leads the group to a protest at the headquarters of a large petrol-chemical company with a regal sounding name, like Dutch-India Petroleum. The gathered crowd raises awareness about climate change and this fossil-fuel company’s contributions to the problem. Essentially, we have a group of activists concerned about global climate conditions (Love), using varying degrees of force to communicate their message (Power). A sea of angry protesters fills a busy intersection, forcing the closure of two major streets, with signs reading things like: “DIP sold my future for a bucket of crude!” Or, “End drilling now!” And, “We tried the A/C– it’s broke!” The Sage leads the group along the sidewalk towards Dutch-India Petroleum's headquarters, observing the activist shouting at the corporate suits exiting the lobby on their way to lunch. While DIP’s employees ignore the myriad of insults, they dodge the occasional crude-oil-filled balloon, shots of tomato soup from squirt guns, or whip cream streams from above, all while sidestepping a row of body bags and seminude twenty-somethings glued to the hot, summer pavement. The Sage suddenly holds the pilgrims back. A balloon pops nearby, splattering an executive’s expensive footwear. The suit pivots to the crowd with a few choice words, and the police line bends, absorbing those rushing balloon-throwers with shields, batons, and violent arrests. Although not directly as harmful as the retirement community’s treatment of their residences, the activists’ use of noxious inconveniences, scathing insults, and semi-violence ensures neither side hears the other. Although many inside DIP’s headquarters agree with the protesters, and many others outside uncomfortable with any level of violence, as long as imbalance persists, no one’s listening to the other.
The Practice of Imbalance might include the group’s attendance or engagement with a:
Religious organization’s service or mass.
Public hearing, such as a democratic forum or judicial proceeding.
Museum, instillation, or exhibit.
Televised speech, lecture, or political address.
Self-help course, support group, or academic symposium.
Trade show, convention, or business.
Advocacy group engaged in a protest for or against a particular issue.
Balance (Any Time of Year)
Description:
Each member is encouraged to participate in Balance at least once in their lifetime, although there is no limit. Balance begins when a member(s) requests that their River Sage(s) enroll them in the pilgrimage, either as an individual or group of five or fewer members. Over the following year, each member(s) is matched with another Cult member(s) from the opposite side of the River– members of Love (Water) exchange with members of Power (Rock) and vise versa.
Exchangees will spend between one and three tzolk’ins living in each other’s homes, experiencing each other’s group, coming to understand and appreciate a different way of doing things. A tzolk’in is the (260 day) Mayan “short” calendar’s thirteen day “week.” The calendar both reflects the universe as a timepiece– not just Earth’s relationship to our sun– but also the Mayan’s use of this separate “personal” calendar in divination, ceremonies, and well-being. When creating the dates of Balance, Sages are encouraged to use the calendar as a guide, considering all participants’ connections to the meaning of each day-number and twenty glyphs over the pilgrimage. For example, if today was day 7 glyph “Ik,” one might be prepared to be whisked away by a new contact over the Internet developing into something real, something lasting. Here’s why: day 7 is associated with completion or spiritual awareness, while glyph Ik represents new beginnings, wind, and communication. A valid interpretation would be finding a new, spiritual beginning (friendship) through the Internet (communication) in a whirlwind sort of way (wind). The twenty glyphs cover all kinds of things, from objects like maize and crocodiles, to concepts like royalty, the sun, and dreams. Like reading tarot cards or divining the I Ching, what one gets out of the tzolk’in is a mixture of pattern recognition and confirmation bias, but nonetheless, is a fun preparation for a mind ready to seize opportunities otherwise ignored.
To the extent possible, a body’s group of between two and five members swaps together with the same body from the other side– symbolizing NUM’s energy theory of Signature-Frequency Sets swapping as a group through Quantum Transience. Additionally, the familiar presence of friends / family sharing in the pilgrimage should create a greater sense of confidence and security as the group settles into their new, temporary homes.
For an example of these one-to-one swaps, let’s say Citizen Member “A” arranges flowers in Community “Blue” for special occasions, and Free Member “B” upgrades and fixes motorcycles in Tribe “Yellow.” When A and B swap, B will arrange flowers in Blue, and A will fix bikes in Yellow. Now, obviously, if A had never even ridden a motorcycle, let alone worked on one, A is not expected to actually fix any bikes– and chances are, B’s arranging of flowers may never find their way to the center of any newlywed’s table– but with oversight, guidance, and support from Blue and Yellow, A and B may learn a great deal about a way of life previously unconsidered. This feature of Balance isn’t strictly intended to develop real-world experiences in crafts, services, or areas of study– although that may take place– it is intended to rekindle an appreciation for novelty. The primary reason for the one-to-one swap is, that once A and B reconnect after Balance ends, they’ll have a solid foundation, built of common experience and appreciation for the other, while simultaneously laying the groundwork for further interactions.
From the moment each member is assigned to their family, until the end of Balance, Sages assist the pilgrims as they acclimate to their new families. To encourage participation and commitment, members cannot end the period of Balance until they’ve met with their Sage, who must relay this message to the other “swapped” member. Unless both choose to quit, the non-quitting member is presented with the choice to either finish their pilgrimage alone, or find a new willing exchange partner and start over at day one. Any member who quits prematurely is considered to have failed the pilgrimage, and there is no other way to fail a pilgrimage. In such cases, members must wait a minimum of two years, receive the endorsement of three River Sages, and participate in a group with a number of other members from their body (decided by the endorsing Sages) in order to be reconsidered for Balance. In doing so, the prospect of another failure significantly reduces. Members must take into consideration that failing this pilgrimage affects more than their own journey, but that member for whom they are paired with– a significant aspect of Balance is the development of relationships between members from opposite sides of the River. With this in mind, however, there is no limit to the number of times a member might retry Balance throughout their lifetime, only that they meet those qualifications each time.
After the temporary switch has run its course, the pilgrimage culminates in a shared meal and reflection on the experience. The nature of the one-to-one swap affords a deep connection between each pair of members, as both have directly sampled one another’s life. In the case of a member who completes the pilgrimage alone, the Sage will take the place of the member who quit for Balance’s final event.
Balance highlights the flexibility of affiliation, that we can switch frameworks at any time, any number of times, whether in life or the beyond-life. At the end of the pilgrimage, members may return home, or if invited to do so, join their new group as a member, now able to live in either home. Our freedom to change our mind, like the infinite nature of the Instrument, never expires.
Practices:
Members apply to participate in Balance, are assigned a volunteer family from the opposite side of the River to swap with, and travel to the body with their Sage to negotiate living accommodations, a plan of development within the family, and a baseline regiment of participation. The swapping bodies do not necessarily have to be Sphere or Clade Families within the Cult body (Community or Tribe) but are encouraged to enhance the experience, as tight-nit families should generally afford a deeper connection to the Cult body they are swapping with and those subtle dynamics within their unique culture. They will also be assigned a Guide, or member of the family, responsible for directly assisting the member with the minutia of family life throughout Balance. Guides are encouraged to reach out and begin the process of acclimation as soon as possible– so much can be accomplished in the days leading up to Balance. Ideally, before the pilgrimage kicks off, each member will have a substantial idea of their duties and responsibilities, and, at minimum, met their family and Guide in-person. Guides may be changed at the request of the pilgrim, family, Guide, or Sage, as long as it is done in collaboration and the Sage approves.
During Balance, each member swaps with the other in a one-to-one fashion, spending their time engaged with the family, to the best of their abilities, as if they were the member they have traded places with. However, this level of engagement is not intended to be total, including individual idiosyncrasies, but limited to functionally replacing their counterpart’s itinerary of responsibilities to the body.
At the end of their time, the entire group from the pair of swapping bodies meets up near the end of the last day for a special ceremony and meal. Members can invite their Guides to join, but are not obligated to do so. The meal takes place in a previously agreed upon neutral site of the River.
The ceremony starts with a special, two-cycle Circle Study, beginning with the Rock body followed by the Water, where participants highlight the relationship between NUM and what they’ve learned about the other’s body.
The entire group participates together in one to three rituals or practices particular to each participating body’s form of Love or Power.
A formal statement of gratitude / value from both bodies are presented in appreciation for each sharing with the other their time and inviting them into their space. If Guides are in attendance, they may be asked to speak as well.
A communal potluck dinner, with appropriate, beloved menu items from both bodies, is held.
After the meal, members exchange handwritten letters, homemade crafts, or other cherished items as keepsakes for those whose homes they shared.
Origin (springtime)
Description:
Origin is a festival that takes place each leap year. To honor the Novel Universe and its life cycle of consciousness, the River establishes temporary Villages populated with Families wherever NUC exists across the planet for the purpose of a festival with a motif of the River’s Mixture, relevant to contemporary society. For example, should the unionization of workplaces be a hot topic in the world-at-large, Origin’s motif might delve into the operations of NUC organizations. In this case, Love’s interpretation of the motif might be the application of NUC’s neural-democratic principles to unions, whereas Power’s, the exploration of corporations as Towers, and unions as Squares.
A Family is a combination of Wandering, Free, and Citizen members, belonging to a Village, and presided over by a Sage, known throughout the festival as the Family Sage. Any member anywhere may sign up to attend Origin in any Village they wish, and Sages provide the member a list of Families in their chosen Village. Each Village adopts a general aspect of the motive, and each Family is assigned a theme related to that aspect, either a subject of NUM that applies to or a common pillar among NUC bodies that shares some characteristic(s) with the motif. In our example of a union motif, Families could have themes addressing the use of NUC concepts to set up a union, such as: the usefulness of Love’s neural-democracy and its input bias, how it operates, is connected to AI and the brain; or the efficiency of Power’s hierarchy, what types exist, methodologies for enforcement, including positive / negative reinforcement and punishment; or on the other side, Power’s Square might address the perils and promises of “group think.” Themes could also highlight such pillars as: a Community who researches the syntax of proposals, and how that relates to their success / failure to become issues, in the same way union contracts succeed / fail to be adopted based on their use of language; a Tribe who consults other Square-based Tribes on social techniques / strategies for improving effective member communication during negotiations of any kind, like those between labor and management. The mission of each Family’s specific theme is to dig into their Village’s aspect of the motif, thus creating valuable approaches by addressing that contemporary issue. Having a festival that both celebrates our connections with each other, but also venerates Origin’s overall function to create novelty for the Cult, and the world-at-large, best reflects the foundational purpose of NUC, and origin of our exclamation, “NUC Earth!”
Members select five Families they might join. The challenge and benefit of our mortal families is the apparent randomness of affiliation. Some fit in, while others wonder if they weren’t adopted by aliens. Whether we play a part in selecting our families before birth, Origin attempts to simulate that uncanny attachment of blood, both familiar and foreign. Therefore, after making the selections of which Families one wishes to join, the final placement is made by the Family Sages, adding that bit of diverse randomness to enhance the potential for novelty.
It is through our mortal bodies we either gain the tools of the Concert Hall or commodities for the Marketplace. To honor this, each Family constructs a three-sided dwelling with a roof called a Body (akin to a Jewish sukkah), designed and decorated with elements of both Love and Power as a reflection of the Family’s theme and members involved. Housing the Family’s theme-related creations, Bodies symbolize how we all enter the Novel Universe with a unique history influenced by both Love and Power in a temporary form built of their mixture. They also represent the fleeting, physical order of incarnation, and the seemingly chaotic nature of one’s place in a human family– we’re all forced to interact with people we might otherwise choose to avoid.
The Festival is separated into three periods– construction (days one through three), observance (days four through six), and consumption (day seven). In general, the first day is spent getting to know each other, and planning the Family’s Body, while the next day, the Body’s designed and construction begins. By the end of day three, the Body should be built and decorated. Over the following three days, Village Families finish detailing their Bodies, while visiting other Bodies, music venues, art shows, etc. put on by the participating Rock and Water bodies. The final day concludes the Festival in a feast and communal celebration, reflecting the Village’s novel interpretation of the motif.
Members of opposing frameworks will tend to form new relationships as they co-create their Body. Facilitating these valuable connections constitutes the primary mission of the Family Sages, while secondarily, guiding the evolution of the Family’s theme to keep it in line with the Village’s general point of view of the motif. Lastly, the Sages collect, for eventual publication, any innovative ideas Bodies might have for the wider world. Throughout the Festival, while members are visiting other Bodies, they write comments directly on the Bodies, like graffiti. These comments are primarily meant for members to interact with the Family’s theme, but can be about anything. Each comment symbolizes a Block of the Blockchain, the information accumulated by Signature-Frequency Sets throughout their time on Earth. Sages are encouraged to document these “Blocks,” and publish the more valuable ones, alongside those novel innovations.
The Festival ends with the deconstruction of the Bodies into a bonfire, and an extravagant meal provided by the Family Sages, called, “The Feast of the River.” The bonfire represents the supremacy of silence, the seemingly permanent loss of Earthly information in death. On the other hand, the Feast represents the tools of Love and the commodities of Power gained over one’s lifetime that returns with them to the Concert Hall, Marketplace, or Spiral. To symbolize this transfer of information from an Earthy existence to the beyond-life, the heat from the bonfire is captured and used to cook the meal.
Practices:
Following Origin, a Cult-wide report is published by the end of that summer, documenting highlights from the recent Festival. At the center of this report are the innovative ideas addressing the motif Families had created. These ideas are primarily meant for NUC, but might be additionally published in secular outlets, if deemed warranted.
Over that summer and fall, Cult members submit ideas for the coming Festival’s motif. By the end of the leap year, a new motif is selected by the Cult, and preferably, any member from the recent Festival who wishes to volunteer to be a Host will have submitted their name for consideration.
In year one, following the previous Origin Festival, Rock and Water bodies who wish to jointly sponsor a Village submit their application to the River. The application must include a list of possible Family themes addressing the motif and possible Village venues. The River evaluates these candidates for viability, confirms the list of potential Village sites, and by the end of year one, has a list ready to submit to the Cult for consideration.
In year two, members begin the year by voting on the sites. Using Rank Choice under a Standard Frame, the vote closes no later than the end of spring. Immediately following the vote, the Village sites for the coming Festival are announced, and by the end of the year, the River releases a list of each Village’s Families and their individual themes.
In year three, members submit their requests to join a particular Village, select their five families, and the list of Hosts is announced. Over the spring, the Villages are planned and, by year’s end, constructed. Any Host who wishes to take part in the construction is welcome to do so.
In year four, a leap year, the River announces the list of attendees and Families they belong to on New Year’s Day. From that day until the day prior to leap day, members can apply to the Sages for a change in Family / Village, and Hosts may be added or subtracted from the list as it is practical. On leap day, the roister for Families and Hosts is set. Should the list of Hosts, a Village, or the Festival itself have more applicants than available spots, the Sages select the Hosts / attendees through the Perpetual Measure’s form of Rank Choice related to resolving a list of unknown size, spelled in our Voter Guide. In the case of having enough spots for the Festival as a whole, but certain Villages running out of space, the Sages do their best to fill the open spots while simultaneously accommodating the membership’s interests. For instance, if one member has been to the Festival before and another has not, the one who has never gone is prioritized by the Sages. This same rule applies to Hosts.
Conditions permitting, sometime in spring, Hosts and Family Sages arrive at the venue as it is practical to set up and run Origin. Acting as a central hub, at the center of the Festival venue, a large Festival Hall is built in any number of styles, for example: a small, roundhouse, Celtic gathering hall; a floating Japanese yamaboko, with its tapestries and sculptures; a Greek wooden skene, built for the duration of the Games at Olympia; a stone, circular kiva of the Native American pueblos; or even the easily deconstructable Mayan palapa with its perishable materials like palm leaves and wood. For the purposes of boarding a number of Hosts and Sages, the Festival Hall maintains a section for private rooms.
Invited members travel to their Villages for the Festival, arriving, at minimum, the day prior.
The two days prior to the Festival, the Hosts’ information and orientation booths guide attendees as they settle in. At the end of the second day, an assembly is held by the Family Sages and Hosts with presentations, performances, and the like in order to unify the Village in its mission to express its unique view of the motif over the coming days. The categories for awards / prizes are announced for the attendees’ consideration.
For the duration of the Festival, the Village houses the attendees in yurts, while Family Sages and Host are primarily housed off-site. To manage the Festival overnight, volunteering Family Sages and Hosts remain in the Festival Hall’s private rooms, each staying no more than two nights in a row– ensuring they have reasonable breaks from their duties. Each Family (between 9–15 members) consists of 3 yurts, housing 3–5 members in each yurt. With its opening facing the Festival Hall, the Body’s built at the center of the triangle formed by the 3 yurts.
On day one, attendees get to know their Families, while they create plans for their three-sided Bodies and strategies for the expression of their theme. Day two, the Bodies are designed; day three, constructed and decorated. Over days four through six, attendees visit other Families, engage with each theme, write messages on the Bodies, and attend concerts, exhibits, etc. They also submit votes for Families who might win the awards / prizes.
On day seven, the Bodies are dismantled, a bonfire lit, and the Feast of the River is held. The awards / prizes are given out to the winning Families following a final presentation by the Family Sages. Special gifts created by the Families are presented to each Host. The Festival ends with a musical concert.
The following day, Family Sages and Hosts direct the cleanup of the Village with full membership participation (as practical), the efficient departure of attendees, and return of the venue to its original state, if not improved. Sustainability and responsibility are core values of NUC.