Chapter 7 

Explanation of the Basic Ritual of Communion

From the Philosophy of Sacramental Initiation by the Holy Order of MANS


Step One: Opening prayer by the presiding priest. Dedication of the glories. Spontaneous prayer of the spirit.


Step Two: Gospel is given by the assistant priest. Usually not more than three or four verses. The Book of Activity can also be used here, as these are the words of the Master for this age.


Step Three: Male enters altar from left side of the triangle. Female enters altar from right side of the triangle. Assisting priest enters behind serving or presiding priest and kneels. A female priest who is presiding enters from the right side of the triangle and crosses over to the left side and kneels at the altar. A male priest who is assisting enters from the left side of the triangle and crosses over to the right side and kneels at the altar. We follow this procedure because we are acknowledging the male-female polarities in creation. And in every creative act, such as the holy alchemy of the altar, the two polarities exist. Whether a male priest presides or a female priest presides the left side of the altar is considered the male or positive side of the altar and right side of the altar is considered the female or receptive side.


The presiding priest, the one who actually performs the transmutation, the one who is the active cause, always works from the positive side of the altar, whether he be male or female. And the assistant priest, whether male or female, always works from the right or receptive side of the altar. This action also symbolizes the clockwise direction of creation. When the priests kneel they bless with the sign of the cross.


Step Four: They kneel and they give the prayer of penance. This is to prepare yourself to perform the sacrament of communion. This is the cleansing of your own body and mind. You clear a path so that there is nothing in mind and you make yourself in this prayer completely negative to the Father. At this point you are exercising and fulfilling one of your vows – chastity – becoming a pure and clear channel for the power of God to work.


"O Creator, through Thy Son, the great Christ, purge my body and cleanse my mind, and may the Light of Christ now enter to fill me completely, that my only thought may be of Thee. I accept this through our Lord Christ Jesus, to absolve myself of all error."


Through Thy Son, the great Christ, purge O Creator my body and cleanse my mind. I accept this through our Lord Jesus to absolve Myself of all error. And, may the light of Christ now enter to fill me completely that my only thought may be of thee.


If we examine the component parts of this prayer and break it down, we will see clearly the function of liturgy, now the action is described in the prayer and takes place within you.  In this prayer, you actually clear the way all the way from the divine Creator down to yourself through the Christ and the Lord Christ Jesus. This is the movement of force and energy. IT is the energy of the Father moving through the Son to perform what we declare, and this happens because we make ourselves totally negative and receptive and creates the vacuum for it to occur. At this point, what we declare manifests instantly. "O Father" – we contact the Father Himself – "Through thy Son, the great Christ", the only begotten Son of God. Then we declare what shall be – "purge my body and cleanse my mind, and may the light of Christ now enter to fill me completely, that my only thought may be of Thee." Here we refer back to the Father again. Then we go to the Lord of Earth in His Messianic state, because it is through Him that all these things take place. "I accept this through our Lord Christ Jesus, to absolve myself of all past error." At this point we literally are absolved of all past error and we are free of all karma and all negation.


Step Five: This is the prayer of preparation for the entire temple and it occurs in a similar way. The actual prayer has the same basic form. This prayer is read aloud by the assistant priest:


"O Father most glorious, and Thy Son most high, through the great Lord and Master of earth, our Lord Jesus Christ, we beseech thee to absolve us of all errors and misgivings, in the name of our Lord Jesus Christ, who has taught us to pray:"


Now here you reach out and you take into your consciousness the entirety of those who are seeking to participate in the Mass. You yourself are now prepared, but now you are going to bring the brothers and the lay people of the congregation into the Mass and you are conscious that you are doing this. In a sense you are giving them mass indulgence, mass absolving of errors and misgivings so that you can receive the benefit of the Communion. Because if they do not participate why have the ritual in the first place? This is the drawing of your flock to you.

Then the whole congregation recites the Lord’s prayer. This is the reality of prayer of penance and beseechment for the general mass of the people.


Our Father which are in heaven,
Hallowed be Thy Name.
Thy Kingdom come,
Thy will be done in earth,
As it is in heaven.
Give us this day our daily bread
And forgive us our debts.
As we forgive our debtors.
And lead us not into temptation,
But deliver us from evil:
For Thine is the Kingdom, and the Power,
And the Glory, forever. Amen.


This is the perfect prayer. It has all the increments. First the divine Father is contacted, in His realm of perfect creation, the Kingdom of Heaven . He is praised for His Holiness and perfection and the way is opened for the law of His perfection to manifest, "Thy Kingdom come", and for His will to be done which is the benevolent desire of the all-good and perfect Being, just as it is in heaven so on earth. Then daily sustenance is demanded and the forgiveness of debts is accepted in the same manner that we forgive debts. This acknowledges of the Law of prayer only works for us by working through us. (Judge not lest ye be judged.) The prayer also asks and accepts that evil shall be delivered from our lives and temptation shall be overcome and transmuted, and the final part of it returns again to the Father with a praise of glory for the perfection of His kingdom, for the omnipotence of His power and for the joy and beauty of His glory.


At this point those who are attending the Mass have become united with us. Their attention is drawn to the altar, to the actions of the priest and to the performance of the ritual. Now, if he is a wise priest and a good alchemist, he will receive the power and the force of these people and their attention and use it in the transmutation. Because in the following step he seeks to transform the bread into the Body of our Lord. This is the beginning of the ritual of the transmutation.


Step Six: The transmutation of the Bread. The prayer of action as its:


"O Lord of Earth, thou granter of all prayers, it is my Word that this bread shall be transmuted into the flesh of Thy Body and Thy mind. Being transformed, I commend it in your memory for the forgiveness of sin"


In this action, we are invoking the Word of the Father and the right granted us as priests of God, through the promise of Christ to us, that this unleavened bread is transmuted – into the flesh of the body and mind of the Lord Christ Jesus.


For His body and mind are now enveloping the earth, and as we perform the work, we strengthen the body of earth, and remove from it the accumulation of negation.


Because He is Lord of Earth, He is the granter of all prayers as far as we are concerned. Everything on this earth must come through Him, through His body, through His atmosphere. We know that all prayers are always answered. No prayer is ever denied. No matter what we do it is an answer to a prayer. Nothing is impossible.


In this prayer we are following His teaching and His commandment to do this in commemoration, in memory of Him, and also in His teaching that, "That which thou asketh in my name…". We are accepting that we ask so it shall be given. That anything we do in His name shall be granted us. This is especially so because our action here is for the upliftment and the spiritualization of the earth and its peoples, the fulfillment of Jesus’ own mission. As Jesus was crucified and shed His blood into the earth, at that moment the earth took on the experience of the Christed one, or Christ Jesus. After His ascension, He returned to earth as Lord of Earth, but He had released His earthly experience into the earth – thus it became His body. His mantle became the spiritual body of earth.


Now, why do we commend it in His memory for the forgiveness of sins? If we have already released our own sins and released the error or negation of the people in the temple, what do we mean by the forgiveness?


Every communion that we say is not just for ourselves nor even just for the people in the temple or the chapel but also for the entire earth itself. Each time we perform the communion we are transmuting a little bit more of earth substance into the divine substance of the Body of Christ. So the forgiveness of sins is being brought into the earth plane, transmuting just a little bit more of the dross of material substance into the gold Christ consciousness.


The bread is the basic form of man’s staple nutrient. All things grow on the earth because Jesus transmutes the life force and allows the passage of the life force to everything in accordance with the normal pattern of growth.


The bread itself is representative of a kind of alchemy, for it comes from the wheat which is grown in the earth, watered by the waters of life, nurtured and ripened by the sun until it stands golden and waving in the air, the atmosphere, harvested and winnowed, ground into flour, combined with water and kneaded to form a dough of the proper consistency, baked and changed by the application of heat and fire until it becomes a new substance, a higher form of what it was; a type of food, a flesh.


In this transformation of raw wheat into bread we see a type of alchemy, a type of crucifixion, death and resurrection into a higher form.


The bread of earth is indeed the flesh of the Lord of Earth. Just as the effort and intelligence of man helps to bring about the transmutation of the kernels of wheat into the loaf of bread, so does the effort of man and Intelligence of God in the higher alchemy help to transmute the communion bread into the body of Christ Jesus.


Having lifted up the paten as you say the prayer, you, with all of your consciousness – you yearn with your whole soul from the very soles of your feet for the Christ Force with the Spirit of the Father: you encompass the bread on the paten. Your eyes are shut, then when the Light comes in, it will be white and strong. You leave it until it starts to fade, then you bless it with the sign of the Cross slowly. Return it to the communion table, and you will see and feel and know the change which has taken place.


Step Seven: The Transmutation of the wine. As you start this phase of the communion, you consciously visit all three points of the Holy Trinity in mind, and as you lift the chalice, you reach to the Father, both literally, and in consciousness. You are yearning for the Christ Light and the Holy Spirit.


You are like a child, reaching for a piece of candy on the table which he cannot quite reach. He stands on his tiptoes, yearning for this particular sweetmeat. You too, in consciousness, are reaching out – yearning – for the Holy Spirit, as you say: "Glory unto the Father for His Power." For you know that the flow of His energy and Spirit is a powerful, omnipotent thing. You then seek movement for the transmutation, and you say, "Glory unto the Son for His Life." For you know the Life Force comes from the Sun, the Christos, the great Lord of Light. Now that the Force is flowing, and the Christ Force containing the Light is present, you say, "Glory unto the Holy Spirit for its nature." When you invoke the Holy Spirit, you have invoked the motivator of the force in the likeness of the creation of God, which you know will function in accordance with your word. You have invoked the power and force of creation into action through the three-fold aspect of the great creative force, the Trinity. Now you speak the invocation into function, "For thus is transformed the essence of earth and heaven. Amen." You have motivated with your word, with your pronunciation, the transformation and you have set the forces into function. The Amen signifies the completion of the action. Everything has been set into motion and function. All that remains is to put this force into action on the earth plane.


Now, you direct the action. You give it the directive by pronouncing, "into the blood of our most glorious Lord of Earth, Jesus Christ. Amen." You have directed the power of heaven, and are motivating it by the Spirit, through the pronunciation of the mandate of your word, into the form of the blood – because the Lord Jesus is Lord of Earth, and the Life-flow of His being is now the ebbing, moving currents of earth.


The essence of earth and heaven in the Spirit, the conscious Being. This is the reality of the things of earth or of heaven, no matter in what form they manifest.


The essence of earth and heaven also exists in the wine, because the sun comes into the grape, the divine life force, for its growth, and the essence of the earth comes out of the womb of memory and of matter and the two of them come together in the juice of the grape.


It is common knowledge that blood is essential for human life in the body. But the blood has much greater function than this. It is the seat of the memory of the soul, of the subconscious memory and of all the experiences that a being has acquired. It is the vital medium carrying the vital life force and we see this because blood carries oxygen to all parts of the body.You might consider the vascular system, the system of arteries and veins carrying the blood, to be a tree of life, whose root is in the heart.


The consciousness of man is released through the blood, that is, the action of the blood results in certain modifications of the bodily fabric. These modifications are in the nature of refinements affording greater opportunity for the expression of the subtle impulses from the soul. Within the blood are set up the vibrations and patterns by which the future estate of man is to be determined. The blood is a medium by which external phenomenal circumstances are carried inward to be incorporated into consciousness, and by which the consciousness of the soul in its turn flows outward to determine and direct the activity of the personality. As the blood is the mediator between the physical body of man and the soul of man, so is the blood of Christ, now incorporating the wine, a mediator between the Body of Christ, (the total consciousness of His experience) and the body and soul of man.


This is purely the giving of service to the people. You are acting as the mediator between God and man. Your mission is a holy one, and should be performed with an air of sanctity, and a realization of the momentous event which transforms at each giving of the communion. There is no need to ask how you will know then the transformation takes place, for you will know. For when the great Life Force of the Son comes down, you will not only see it, but you will feel it, and your whole being will experience a tremendous spiritual elevation and realization.


You now have prepared the supper. You have prepared the greatest and most useful of all the sacraments. This is the fulfillment of what the Master was talking about to His disciples. This is the fulfillment which Paul talked about in his epistles of the Hebrews, in his work of the priesthood.


The last Amen is the ending and the fulfilling of the action. The finality of it.


Step Eight: Priest Receives of the Body. Prayer of action:


"Through Thy Word, O Father, do I command the removal of all negation from my conscious being, that I may partake of the body and blood and may become the transformed and transfigured Lord Jesus Christ, to administer this communion. Amen."


Sign of the Cross. He partakes of the Body.


"Through Thy Word, O Father" – here we are acknowledging the Fiat of the Word of the Father which is passed on to us from Christ Jesus, and that we have been given this through our ordination.


"Do I command the removal of all negation from my conscious being that I may partake of the body and the blood…"You are accepting the divine purity of Christ Jesus. "And may become the transformed and transfigured Lord Jesus Christ…"


This is the point where you lovingly submit your own anatomy to Him and allow yourself to be completely overcome and taken over by the Christ nature. You are accepting the removal of carnality from the flesh. And in order for this to be done, you must sacrifice all sense of limitation (the removal of all negation from your conscious being).


Remember that when you are on the altar you are perfect. When you are in the sanctuary no imperfection may show itself. This is because when you are representing Jesus Christ you must represent perfection. You must take on the attributes and the image of Jesus. When you do this you will take on the perfection, which is one of the attributes of our Lord as far as we are concerned.


This prayer is accomplished through the use of the true law of assumption. This is not imagination.


For when you say the words, "that I may partake of the body and the blood and may become the transformed and transfigured Lord Jesus Christ, to administer this communion" you assume the full reality of His being.


When you say "transformed", this means that you will have the regeneration completed within you at the time. This is bound to leave its mark.


When you say "transfigured", this means that you are accepting the full illumination within you so that the spiritual body is predominant. This is a powerful thing that must leave its effect when it is given.


At this point you completely sacrifice you, yourself, your body, your nature, your mind your consciousness and you accept and become the full power and reality of Jesus Christ. The image of Jesus, the reflection of His perfection, the real Christ consciousness will overshadow you as you administer the communion, to give the absolution and to bring others into the Light and into the Body of Christ. Here you take on the attributes of the ascended body of the Lord Jesus, the body of light, and you are working with this body at the time. This is a prefiguration of your own completion of the illumination when you assume the body of light and have the ability to ascend.


Step Nine: The Priest receives the Blood. The Priest raises the chalice for the partaking of the Blood, and says the prayer of action:


"O Lord of Creation through Thy Holy Word and through the power granted unto me over the life and death of creation do I commend myself to the transformed wine and blood of our Lord Jesus for the raising of the consciousness and may now the Holy Spirit descend through it and infuse it with Life Eternal. Amen."


In this prayer, which is the accepting that through the Holy Word of the Creator which gives you, the priest, the power over life and death of creation, you are giving yourself to the transformed wine and blood of our Lord for the raising of the consciousness, taking possession of this same consciousness. Now the Holy Spirit which descended through it and infused it with life eternal has prepared you to act as the intermediary between God and man.


Here you go back to the beginning of creation. ("O Lord of Creation through Thy Holy Word") because now you are invoking the essence and the reality of the Spirit. You are also reminding the Father, as it were, that you have been granted in your ordination the power of Heaven and earth, and you are invoking this power that it may be used to bring Life to your own consciousness as well as the consciousness of those to whom you are about to administer communion. And you give your whole being over to this purpose. ("Do I commend myself…"). You recognize and accept that the wine has been transformed and is now the Blood of our Lord Jesus. With the chalice lifted on high do you call down the Holy Spirit that it might infuse the Blood with the only life that is, the Life Eternal.


You lower the chalice, make the sign of the cross over it, and partake of the Blood. At this moment you have completed your own communion and have assumed the reality of the transformed and transfigured Lord Jesus Christ.


Step Ten: The presiding Priest serves Communion to the assistant. Here the assistant Priest is served both the body and the blood, then when the assistant rises to help in the administration of communion, the presiding priest personally hands the chalice to the assistant Priest. The assistant Priest does not take anything form the altar or return it to the altar. This symbolizes the positive role of the presiding Priest and the receptive role of the assistant Priest.


If there are any Teachers present they are to be served first within the sanctuary, always, then if there are any priests in the chapel at the time, they are served. This acknowledges that the priesthood forms the elders or the hierarchy of the brotherhood.


Step Eleven: Administration of the Body to the Assembly. With the paten in one hand you break a piece of the bread and place it on the tongue of the receiver and say,


"Partake ye of the body of Jesus and know that through the fruits of your labors ye are absolved of all past error and thus a partaker of the life through Christ Jesus"


Then you make the sign of the cross.


We break the bread the same as the Master did. The bread should not be broken ahead of time but should be made in small strips so that it is possible to use it. While you are saying the prayer you place your fingers, the two fingers of power, lightly on the top of the head of the receiver. There is no need for any pressure or struggling on the part of the priest to bring the Spirit into the individual.


Here the individual receives the absolution of his sins of a minor nature. These sins are removed with the reception of the bread. If you see that an individual has something that needs to be cleared away, at this point you may grant an absolution.


Now this does not take any length of time or it does not involve any large ceremonial action. You simply see the need and you declare it. "Be thou absolved, " and it is done. This is a spiritual prerogative, and the prerogative of the priest when he sees and knows that it is essential for that man or woman who is coming to communion to have this removed form him, and it should be done then for his welfare.


Step Twelve: Administration of the Blood to the Assembly. As you administer the blood you give the command,


 "Drink ye of the blood of Jesus Christ, infused with the essence of the Great Christos above, and go forth and let your light shine before all men."


As you give this command search momentarily to see if something is needed – a word of advice, a motto or word of comfort or something of this nature. If it is needed, simply give it quietly and make the sign of the cross over the head of the individual and pass on to the next one. The administration of the communion is very important. Don’t let yourself fall into any kind o f habit patterns. Get the feeling of it. Stay with the Master. When you go to give communion, if you are giving the bread don’t rush but don’t settle down to a conversation with the person you are giving it to. The receiver will have a lot better feeling if you administer the Body and the Blood decisively, knowingly, clearly, not too fast, not too slow, and then over on to the next person. There is no need to struggle or put on a show.


This is one thing that should be understood, you never want to rush a spiritual service but on the other hand you don’t want to drag it out. The Spirit isn’t that slow, things are done now. That’s it. Right there. It is done. If you will just move right along they will take with them those things of the Spirit which they receive and there will be no hampering conditions to inhibit them and they will enjoy the service.


You’ve to recognize one other thing. Look back at your own experiences with the Spirit; if you are truthful with yourself, you will realize that you can take just about so much of the Spirit because of your iniquity and then you have had it and you want to get up and go. This is especially so with outsiders who have had less experience and less exposure to spiritual power than you. They can only take so much.


You want to remember that we are giving the communion for the people out there. It is for the receivers that this is done. You are trying to bring them to this state, so give them a break. Give them a jolt and go, let them get out. Then it will stay with them. They’ll feel it, they’ll be glad to have it, they’ll enjoy it , and they’ll come back and repeat it. The more often they came back and repeat it the better chance you've got to change things right there at the altar. You have to think about all of these little things, not just what you want to do.


Remember this is for the Hierarchy, it is for the Priesthood, and it is for the receiver. Primarily it is for the receiver and for the Hierarchy above because as we perform this communion we are bringing people closer to the reality of Heaven on Earth. We are opening the way for the cosmic work of the Hierarchy to manifest through us.


Remember also that the inside of the receiver is not blocked off within through the center. The outer vehicle may not be conscious of it, it may not have gone through the ascension, but the pure inner core is there, the Self is there, and it will receive it. The inner Being does respond, always, even though there may not always be a reaction on the surface. So when you prepare and bring Earth to Heaven and Heaven to Earth through the Communion, this will take place with the individual. The Communion will, therefore, raise the vibration of Earth into a greater reality and a greater consciousness as the individual is so raised.


Step Thirteen: When you have administered communion unto all those present the presiding Priests returns to the altar and receives from the assisting priests the patens and chalices and places them back on the altar. Here is one of the most important steps in the communion where the Priest offers up the signs of the people that they may be transformed into the light of Christ for the perpetuation of life everlasting. In any sacrament you never leave the altar without preparing it for the next sacrament, thanking the Father for the blessing of the experience which you have just been given.


Step Fourteen: The Priest gives the benediction.


When you discharge the receivers of communion make your discharge prayer not only a fruitful but a feeling prayer of commission to them, that as they go forth they feel they have a personal commission for that day or for that week. Make it a prayer guided by personal intuition. This is strictly an inspirational thing and should not be "thought up". This should be given from the heart, and if given from the heart will be an inspiration and an upliftment for those present. This is not a time to give another sermon but simply to give them something to go forth with.

After the final blessing and the sign of the Cross, the presiding Priest is first to leave the sanctuary and then the assistant Priests. Do not linger for you have completed the work. Once you have left the chapel, if you feel the need, stay nearby for anyone who might wish to see you or at least in some way make yourself available.


PART III: General Guidelines and Practical Hints.


1.    The Sunday service of communion is basically the same as the daily communion ritual with the addition of the announcements, the student sermon, the group singing, the extended gospel of the day, and the sermon by the presiding Priest.


If there are additional priests assisting in the administration of communion during the mass, they kneel in the sanctuary behind the presiding Priest and the assistant Priest. This means also that you have an extra paten and an extra chalice on the altar. It is a good idea to have all the bread in one paten at first then after the bread has been transformed and before the administration of communion you may divide the bread up between the two patens right before you hand the paten and the chalice to the other Priests.


After you have transmuted the wine into the Blood with the first chalice and you have placed it on the communion table you then make the sign of the cross over the second chalice also.The forces of the Trinity have already been invoked into action. You merely seal it in the second chalice. Also during the second elevation, after you have completed the prayer and the Holy Spirit has infused the Blood you have raised up, you place it on the communion table and make the sign of the cross over the second chalice.


1.There is a natural rhythm in the mass which cannot necessarily be explained in words but takes place when the assistant priest attunes himself with the presiding priest and truly assists him in performing the steps of the ritual. This is the part the grace and the etiquette of the sanctuary.

You are standing in the presence of the Master, and you are a handmaiden unto Him, in the same light as though you were a servant at the table at the Last Supper.


The assistant priest should read from his ritual book while at the altar and yet he should be ever conscious of the movements of the presiding priest so that his words are in accordance with the actions of the priest performing the transmutation. Here you will feel a unity and oneness. The presiding priest handles the chalice and the paten upon the altar and after administering the communion to the assistant priest he will then hand to the assistant priest the chalice. It is very simple. If you do not use your mind you will experience naturally this rhythm.

If two priests are assisting, they are then administered the communion by the presiding priest and the assistant priest. Following this all priests are first served communion.


The only exception to this is if Father Paul or Mother Ruth are present. They, if present, should be given the body and blood first, then any Teachers who may be present, then the priests, then of course, the brothers and sisters and those in the assembly.


When you are serving communion you take on the lovely and humble Jesus for this is the gift of His body and His blood. You assume the aspect and consciousness, not of the Powerful and Mighty Lord, but of the wonderful and loving Teacher and Shepherd who extends His arms and says,


"Come unto me, all ye that labor and are heavy laden, and I will give you rest. Take my yoke upon you and learn of me: For I am meek and lowly in heart, and ye shall find rest unto your souls. For my yoke is easy and my burden is light."

* * * * * * * *

 Home ] Up ] 01-Foundation of the Sacraments ] 02-Function of the Sacraments ] 03-History of Baptism ] 04-Ritual of Baptism ] 05-SACRAMENT OF CONFESSION ] 06-SACRAMENT OF COMMUNION Part I ] [ 07-SACRAMENT OF COMMUNION-II ] 08-Sacrament of Marriage ] 09-Sacrament of Marriage2 ] 10-Sacrament of Marriage3 ] 11-LAST RITES ] 12-FUNERAL CEREMONY ] 13-MASS OF THE CHRISTOS ] 14-ORDINATION-1 ] 15-ORDINATION-2 ] 16-ORDINATION-3 ] 17-CONCLUSION ]