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      "body": "The prevalence of of the seemingly inseparable relationship of sacrifice and communion is a tremendous mystery. Ritual sacrifice was a unanimously practiced activity that reverberates through religious doctrine and mythological documentation to this day. The connection, coincidental or directed, between death and the experience of altered states of consciousness has suggested a supernal or otherwise otherworldly influence to man from time immemorial. A universal preoccupation with death coordinating some opening or transference between dimensions is evidenced through a perusal of any paradigm, modern or ancient, of all races or creeds, and contemplated at some level by all but the most staunchly dogmatic atheists. Is there more to the historical and mythological connection between sacrifice and sacrament than on one side an actual supernal influence, and on the other an abstract and metaphorical concept? 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In its most ancient form is it not plausible to suggest that this ritual practice could have involved a eucharistic consumption of a ritually prepared portion of the victims flesh or bodily fluid. Perhaps through the intoxication of the victim by envenomation or other terminal poison subjection, and the resulting natural immunological and/or digestive response of the victims body causing a natural refinement or alteration of the chemical, facilitating in turn a less toxic and more psychoactively viable consistency of the proposed poison?\n\nThe Kanaima complex in South America practices a form of predatory shamanism. They hunt and subject a victim to a gruesome and terminal ritual beating and intoxication, for the sole purpose of ultimately procuring their sacrament, the sacred \"Maba\" from the extracted anal tract of the dead victim 3 days post mortem. 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      "body": "The prevalence of of the seemingly inseparable relationship of sacrifice and communion is a tremendous mystery. Ritual sacrifice was a unanimously practiced activity that reverberates through religious doctrine and mythological documentation to this day. The connection, coincidental or directed, between death and the experience of altered states of consciousness has suggested a supernal or otherwise otherworldly influence to man from time immemorial. A universal preoccupation with death coordinating some opening or transference between dimensions is evidenced through a perusal of any paradigm, modern or ancient, of all races or creeds, and contemplated at some level by all but the most staunchly dogmatic atheists. Is there more to the historical and mythological connection between sacrifice and sacrament than on one side an actual supernal influence, and on the other an abstract and metaphorical concept? 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