Updates and corrections to the Second Edition of

To Perfect This Feast

Prepared August 2012 e.v.

Here is a PDF file with these corrections.

It is suitable for printing as 8-pages.

Please note: all this information is incorporated in the video series
Gnostic Mass Training Workshop


The third edition incorporates all of these changes and includes a great deal more information. It will become available mid-October 2013 e.v. The materials presented below however are the most important changes. Thank you for your patience.

We are continually attempting to improve our own performance of the Mass and share the results of our research with our readers.

We are also made aware of typos from time to time. Rather than wait til we are ready to print our third edition, we have decided to create this "Electronic Third Edition."

All references given here are keyed to page numbers in the Second Edition.

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PAGE 21: This text should be added to the chapter on Logistics of the Mass:

Use of Children as Officers in the Mass

Crowley wrote the Gnostic Mass as a five-person ritual--Priest, Priestess, Deacon, and two Children. Because of our long experience in developing areas and working with skeleton-crew Mass teams, this book provides instructions for working both with and without Children. There is no doubt that the former is the preferred and proper method when possible.

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Revise instructions for Step and Sign of a Man and a Brother in Deacon’s Pre-Mass Talk on page 23 and throughout the commentary. (See pages 58 and 63).

First is the Step and Sign of a Man and Brother. The Step is given by standing with the left foot pointing forward and the right perpendicular to it, with the right heel in the hollow of the left foot. Advance first the left foot then the right.

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Insert this footnote in Deacon’s Talk at the end of first paragraph on page 24. (See also page 78.)

* Many groups prefer the “Shin” position in which each Congregant extends his or her hands above the head, joining his own hands palm to palm. The text of Liber XV allows equally for either interpretation.

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The following change has been corrected in the downloadable PDF of the Mass Missal available on this site.

PAGE 27: Section III, Of the Ceremony of the Introit, first paragraph: After Crowley's instruction:

(There should be a doorkeeper to attend to the admission.)

INSERT: [All stand.]

PAGE 28: Top of page, first paragraph: DELETE: [stand and]

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CHANGE 1) Congregation stands before Deacon advances and bows.

PAGE 58: At the end of second paragraph: Add: [All stand].

The following instruction moves from the beginning of final paragraph on page 58 to follow the [All stand} instruction.

"We added the instruction for the audience to stand at this point, as we allow the People to sit upon entering the Temple."

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CHANGE 2) We substantially revised our choreography for the Children. This causes several changes on the following pages:

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Replace paragraph on page 62 with the following.

The children stand on either side of the Tomb, facing East. Thus the negative child stops at her station north of the Tomb. The positive child threads himself between the Fire and Water altars and stands at the south of the Tomb. The children remain in their respective positions, holding the ewer and salt, and censer and perfume, respectively.]

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Replace paragraph on pages 66–68 with the following.

[The Priestess takes from the child the water and the salt, and mixes them in the font.

[The negative child has been standing at the north of the Tomb. The Priestess takes the ewer and salt from her and moves to the Water Altar]

The Priestess. Let the Salt of Earth admonish the Water to bear the virtue of the Great Sea. (Genuflects.) Mother, be thou adored.

[The Priestess in our Masses puts three pinches of salt into the font during this monologue as a symbol of Binah. The salt may be added in time with the words thus: “Let the Salt of Earth (pinch 1) admonish the Water (pinch 2) to bear the virtue of the Great Sea (pinch 3).” She now swirls her hand in the font, mixing the salt and water.

“Genuflect” means to go down on the right knee.

After she genuflects, she pours the saltwater from the font into the ewer. (If the font is of a stationary design, she scoops up the saltwater with the ewer.) She then walks with the ewer to the Priest.]

She returns to the West. [CROSS SYMBOL] on Priest with open hand doth she make, over his forehead, breast, and body.

[Holding the ewer in one hand, she draws the three crosses with her wet hand, very carefully. We use three progressively larger crosses.]

Be the Priest pure of body and soul!

[Again, the Priestess draws the crosses while saying the words. “Be the Priest (cross 1) pure (cross 2) of body and soul (cross 3).”

She hands the ewer to the negative child and walks to the positive child at the south of the Tomb .]

The Priestess takes the censer from the child, and places it on the small altar. She puts incense therein.

[She takes the censer from the positive child and walks east to the Fire Altar]

Let the Fire and the Air make sweet the world! (Genuflects.) Father, be thou adored.

[She puts two pinches of incense in the censer as a symbol of Chokmah. “Let the Fire and the Air (pinch 1) make sweet the world (pinch 2)!”]

She returns West, and makes [CROSS SYMBOL] with the censer before the Priest, thrice as before.

Be the Priest fervent of body and soul!

[See above. “Be the Priest (cross 1) fervent (cross 2) of body and soul (cross 3).” We like the type of censer that hangs from chains.

(The children resume their weapons as they are done with.)

[The Priestess returns the censer to the positive child at the south of the Tomb, and moves again to face the Priest in the West.]

The Deacon now takes the consecrated Robe from High Altar, and brings it to her.

[The Deacon has been standing at the north of the steps in front of the High Altar. His cue to begin to get the Robe is the Priestess, at the Tomb, turning her head to make eye contact.

The Deacon walks forward and turns; he ascends the steps in the center; moves the Crown and cap of maintenance off the top of the Robe; takes the folded Robe in his hands; turns; descends the steps; and respectfully walks toward the Priestess.

The Priestess turns from the Priest, and walks toward the Deacon. They meet half way and make eye contact as he passes the Robe. He retreats, walking backward, and resumes his position (with crossed arms) in front of the High Altar at the north of the steps..

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Replace Step 4 on page 72 with the following.

4) “I lead thee to the East” — Keeping the Lance raised in his right hand, they move up the center line of the Temple holding hands, his left and her right, above the Water and Fire altars. The children follow at a respectful distance—stopping at their new stations between the Fire and Water altars.

The Deacon, as mentioned, is standing at the south of the steps. As Priest and Priestess mount the steps, the Priest passes the Lance to the Deacon. The Deacon moves to his place of power between Fire and Water altars. The children, holding their weapons, flank him on either side. All three face East.

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CHANGE 3) Here are are revisions and clarifications for our discussion of the Communion.

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Replace text on pages 117–118.

In our Masses, the people approach the altar—staying off the steps—and receive the Elements. (We like to make sure an experienced congregant or two is seated at the northeast of the Temple at the beginning of the Mass so newer participants can follow their example during the communion.)

The people will receive the Elements from the Children. The Priest is facing the Priestess with his back to the congregation. The congregants make eye contact with the Children.

(If no Children are present: The Priest and Priestess must offer the Elements. The congregants make eye contact with the Priest and Priestess as they receive the Communion.)

We encourage the congregants to continue moving deosil around the Temple. They may either consume the Sacraments and make the proclamation while they are in line, or wait till they get back to their seats to either consume or finish consuming all of the sacraments before making the proclamation. In either case, they remain standing at their seats. (If two or more people happen to make the proclamation simultaneously, it is not a problem in our opinion.)]

The exceptions to this part of the ceremony . . . for administration to the sick in their homes.

[The children signal the Priest and Priestess that all congregants have made the proclamation by returning to their positions flanking the Deacon and facing East.]

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A huge Typo was found in our instructions by a most Brilliant and Attentive Sister to whom we extend our thanks:

PAGE 95: Change commentary so that Cup is in her left hand and Paten and Host in her right.

"When the crosses are complete, she opens her arms with a sweeping gesture, re-assuming the nourishment-goddess form with Cup in her LEFT hand and Paten and Host in her RIGHT."

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Page 123: Typo found in Liber Oz. Third quote from Liber AL should read, "thou hast ..."

We will continue to provide updates as required.

Love is the law, love under will.

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