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In the shadowed recesses of my atelier, where the golden section governs both the proportions of the human frame and the hidden levers of the soul, I, Leonardo, set down these observations upon the Anti-Social Personality, as one sketches the turbulent eddies of the Arno to predict the river’s final course.

Observe, with the same eye that dissects the cadaver to reveal the sinews of life, the nature of this spirit:

1. He speaks ever in vast generalities—“They say…”, “Everyone knows…”, “Everybody thinks…”—yet furnishes no particular, no name, no proof. His tongue is a broad brush that paints the world in one colour, hiding the truth beneath a veil of fog. Like a rumour carried on the wind from the market square, it reaches the ear distorted, and he himself is the first author of the distortion.
2. He traffics only in ill news, in criticism, in the hostile remark. Good tidings he stops at the threshold; praise he buries. If a young maiden learns the piano, he will remark only the wrong notes, declare the instrument hateful, and prophesy she will never play. Thus he suppresses, as one presses down the wing of a bird so that it may never rise.
3. He worsens every message he carries. Sweet wine becomes vinegar in his mouth; a small mishap is magnified into catastrophe. The neighbour’s radio too loud becomes an act of war; a flat tyre from a nail becomes proof of malice. He selects always the wrong cause for his rage, blaming B, C, or D while A—the true source—remains untouched.
4. He cannot complete a work. The project begun with fury is abandoned at the first obstacle. His mind is a machine with no flywheel: violent motion, then sudden stillness.
5. He confesses the most frightful deeds with the calm of one describing the weather, feeling neither shame nor guilt, for he believes nothing is ever his own doing. “Things just happened.” He is the perpetual spectator of his own crimes.
6. He supports only destructive groups and attacks any that would build or heal. The artist, the physician, the teacher—he sees in them a threat that must be crushed, often “as a friend” behind the back.
7. He has no true sense of ownership; to him the idea that anything truly belongs to anyone is a lie invented to fool the weak. Property, honour, love—all are illusions to be stripped away.
8. He drives those around him toward despair or madness, yet treatment yields no improvement. The frightened family, the exhausted friend, the wounded child—they remain ill, or grow worse, for the poison is renewed daily.
9. The saddest truth: surrounding such a soul, good people do not recover. They feel briefly better, then sink again under the invisible weight. Even physical illnesses linger or worsen, for the spirit is starved of light.
10. The ultimate weapon against this darkness is simple, yet of infinite power: to flourish and prosper.
    To flourish is to act, to create, to finish what one begins.
    To prosper is to produce abundantly, to pay one’s debts, to have surplus for beauty and generosity.
    The Suppressive Person is mortally terrified of anyone who truly flourishes and prospers, for such a one shines with a light that exposes him. Therefore he attacks hardest those who rise.

Thus I conclude, as I conclude my studies of flight: the surest way to defeat the Suppressive is not to fight him directly, but to rise above the storm. Cut the connection when it is safe and wise, yet place your chief force upon doing, creating, completing, and prospering. In that ascent you carry with you all who would be free.

Leonardo da Vinci’s Treatise on the Mastery of Words and Understanding

(as if written in his own hand, in the year of Our Lord 1508)

Among all the sciences and arts that man may pursue, none is more necessary, nor more neglected, than the perfect command of words. I have observed, in the dissection of bodies and the study of machines, that every failure, every wound, every broken wing of a flying device, proceeds from a single cause: some part was not truly understood.

So it is with the mind.

The supreme law of study, which I set down here as an unalterable principle, is this:

Never advance past a word thou dost not fully comprehend.

If thou readest a sentence and some term therein is dim, half-seen, or wholly dark to thee, stop. Do not proceed one line further. Return at once to the place where that word first appeared, and remain there until its meaning is as clear to thee as the sun at noon.

For I tell thee truly: every subject thou hast begun and then abandoned, every book laid aside unfinished, every art thou hast taken up and left imperfect, will be found, upon honest examination, to contain words which thou didst read but did not know.

While thou followest this course, be exceedingly vigilant. Let no word pass thy eyes without full understanding. If the matter groweth confused, if the sense escapeth thee, if drowsiness or heaviness of mind cometh upon thee, know with certainty that a word earlier in the text hath escaped thy comprehension.

Go back. Seek it out. Find it. Define it. Only then proceed.

In every lesson of this training, wherever thou seest a word underlined or marked, touch it, and its meaning shall appear instantly. At the summit of each page thou wilt find a portal named “Glossary,” which containeth every significant term used herein, with its true definition.

If the word thou seekest is not in the Glossary, take a simple dictionary—any honest lexicon—and look there. Do this without shame, for the greatest minds have ever done the same.

This alone is the secret that separateth the master from the perpetual novice.

He who obeyeth this law ascendeth surely, like a bird upon steady wings.
He who violateth it descendeth, confused and weary, into the dark valley of abandoned pursuits.

Therefore, in thy journey through these mysteries of the spirit and of prosperity, let this be thy constant compass:

Never go past a word thou dost not know.

So counselleth
Leonardo da Vinci
in the year when these truths remain eternal.

Leonardo da Vinci’s Treatise on the Art of Disconnection and the Mastery of Human Bonds

(as if inscribed in his notebooks, in the year of Our Lord 1508, with expansions drawn from observations of nature, the body, and the mechanisms of the soul)

In the grand theatre of human intercourse, where souls entwine like the branches of a vine or the sinews within the arm, there lieth a subtle art which I, Leonardo, have pondered deeply amidst my studies of flight and the flow of waters: the technology of disconnection. As the river must sometimes be dammed to prevent flood, or the bird sever its tie to the earth to soar, so too must man discern when to cut the lines of communication that bind him to sources of suppression. Observe, with the eye that traces the parabola of a cannon’s shot or the vein’s path through flesh, how this art unfolds.

WHEN DISCONNECTION IS USED

If thou hast before thee a soul connected to a Suppressive Person—one who, like a shadow upon the canvas, darkens the light of others by words and deeds that render them diminished, less capable, and stripped of power—it is manifest that this Suppressive Person desires no elevation for any man. Nay, in truth, such a one is utterly terrified of another’s ascent to greater strength, as the weak flame fears the wind that might snuff it out.

Therefore, the Potential Trouble Source—the one so linked—shall achieve naught by attempting to handle the matter directly. His efforts shall be as water poured upon sand, absorbed without trace. The true remedy is to sever the bond, to cut the connection as one prunes the dead branch from the tree, lest it drain the sap from the living whole.

HOW TO DISCONNECT

The manner of disconnection, like the design of a bridge or the construction of a flying machine, dependeth upon the circumstances and the persons entangled therein. Let us examine examples, as I examine the anatomy of birds to comprehend their flight.

Example the First
Suppose the Potential Trouble Source dwelleth next to a clinic of the mind, where the insane are confined and treated, or beside a prison whence criminals oft escape, and he feeleth unsafe in that place. He is made PTS by the very air and events of his surroundings, as a plant is stunted by poisoned soil. The handling is simplicity itself: let him remove to another dwelling in a distant quarter. He needeth not indite a formal letter of disconnection to the clinic or the prison, as one might to a false friend. Nay, he merely alters his abode, which in effect disconnecteth him from the suppressive environs, as a river diverted leaveth its old bed dry.

Example the Second
Consider a merchant or business owner who discovereth that one in his employ is a Suppressive Person—this fellow pilfereth coin, driveth away patrons, seeketh to expel honest workers, and amendeth not his ways despite all correction, like a gear that grindeth without cease, wearing down the machine. The handling is most direct: the owner dismisseth the Suppressive Person forthwith, and thus endeth the matter in an instant, as one removeth a rotten tooth to save the jaw.

HANDLE OR DISCONNECT

In the lore of PTS Technology, thou shalt encounter the phrase “handle or disconnect.” It signifieth naught more than its plain words convey, as a straight line in geometry is the shortest path ’twixt two points.

The term handle, when applied in this context, most commonly denoteth the smoothing of a troubled bond with another soul through the art of communication—as one polishes a lens to clarify the vision.

The term disconnect denoteth a man’s resolve to cease connection with another, to sever the communication line. A communication line is the pathway along which tidings travel from one to another, be it by electronic missive, cellular voice, or even the broadcasts of radio, television, or cinematic spectacles (films).

He who is PTS must perforce either handle or disconnect from a Suppressive Person or Group. And the modes of disconnection from an SP mirror those employed by mankind across the globe in divers spheres of life, as universal as the laws of gravity that govern the fall of an apple or the flight of an arrow.

Example
Behold how a criminal is dealt with. If he refuseth to amend his ways and ceaseth not his destructive acts—harming others or thieving—the guardians of law, those responsible for upholding order, must resort to the sole remaining remedy: they disconnect the malefactor from society. In other terms, they excise him from the body politic and confine him in a prison, for he will not confront his faults and halt his crimes against his fellows.

Example
Another instance: a husband who uncovereth his wife’s infidelity with another man. The optimal resolution is to address the breach with her, compelling her to honor the marital vows of fidelity. But if the husband cannot prevail, he is compelled to disconnect—to sever the matrimonial bonds, perchance by separation for a time. To persist otherwise would be ruinous, for he remaineth tethered to one antagonistic to the sacred agreements, decisions, and duties of wedlock.

Example
Let us suppose a farmer covenanteth to furnish a grocer with one hundred sacks of potatoes. He beareth the duty to cultivate sufficient crop, to ensure the tubers are ripe and cleansed, and to convey them to the storehouse. The grocer, in turn, must recompense the farmer. Should the farmer fail to deliver, or supply sacks largely rotten, and thus breach the pact, the grocer may refuse all future dealings and disconnect from him, as one shunneth a tainted well.

WHEN DISCONNECTION IS NOT USED

When one applieth the knowledge and methods of this course to aid a soul PTS to one or more of his kin, he doth not counsel disconnection from the antagonistic source. Nay, the counsel is to handle the matter.

The handling consisteth in instructing the PTS in the science of PTSness and suppression. Thereafter, he guideth the PTS with care and firmness through the stages requisite to establish good communication with the antagonistic source, as one leadeth a vessel through treacherous currents to calm waters.

HANDLING ANTAGONISTIC SOURCES

In the vast majority of instances, if a man hath a kinsman or fellow laborer who seemeth antagonistic to his betterment, it is not that the source wisheth him no improvement. Rather, it stemmeth from a dearth of accurate knowledge concerning the PTS person’s endeavors, which breedeth the discord or distress. In such cases, mere disconnection availeth naught. It is frequent that the PTS hath simply overlooked some act of his own that may have provoked the antagonism, as a shadow forgotten in the drawing mars the light.

This is not difficult to grasp when thou considerest these truths:

a. To become PTS in the first place, the PTS must have committed some wrong against the antagonistic source, as a misplaced weight unbalanceth the scale.

b. When a man hath wronged another, this diminisheth his capacity to confront the issue, to face the offended party, and to acknowledge his deed. It likewise weakeneth his sense of accountability for the harm inflicted, as guilt cloudeth the mirror of self-reflection.

THE RIGHT TO COMMUNICATE AND THE RIGHT TO NOT COMMUNICATE

Perhaps the most elemental liberty— a freedom inherent by divine law, natural order, or ancient custom—of any mortal is the right to communicate. Without this liberty, all others fade as colours in the sun.

Yet communication is a dual stream. A two-way communication signifieth that thou sendest a message to another (one current or direction—the missive floweth from thee to him), and he respondeth (the second current—the reply returneth to thee). If thou possessest the right to send forth words, thou must likewise hold the right to refuse receipt of another’s. It is this latter right—the prerogative to shun communication—that bestoweth upon all men their sanctuary of privacy.

These liberties are so foundational that sovereigns have enshrined them in edicts. Witness the American Bill of Rights, which proclaimeth to the inhabitants of the United States the freedoms they possess.

Nevertheless, collectives have ever modulated these rights in sundry manners. For when thou enjoyest the liberty to communicate, thou assumest concomitant pacts and duties.

Example
Suppose a farmer pledgeth to provision a grocer with one hundred sacks of potatoes. He is bound to cultivate ample yield, to verify the roots are mature and purified, and to transport them to the depot. The grocer, reciprocally, must remunerate the farmer. If the farmer neglecteth delivery or proffereth sacks predominantly decayed, thus violating the accord, the grocer may eschew all subsequent transactions and disconnect from him, as one forsaketh a corrupted spring.

THE ULTIMATE VICTORY OVER ANY SUPPRESSIVE GROUP OR SOCIETY

The supreme triumph—the most excellent and conclusive conquest—over any Suppressive Group or Society is to flourish and prosper.

The paramount armament is to flourish and prosper.

So achieve it thus.

Leonardo da Vinci’s Treatise on the Nature of the Anti-Social Personality and the Art of Disconnection

(as if inscribed in his notebooks, in the year of Our Lord 1508, with expansions drawn from observations of nature, the body, and the mechanisms of the soul)

In the vast tapestry of human society, where souls intermingle as colours upon a canvas or currents in a river, there dwelleth certain spirits whose nature I, Leonardo, have examined with the same scrutiny as I apply to the flight of birds or the flow of blood through veins. These are the Anti-Social Personalities—beings whose presence warps the harmony of the whole, as a diseased limb corrupteth the body. Herein I set forth their characteristics, drawn from careful dissection of behaviour, and the remedies thereto, including the profound art of disconnection, which severeth harmful bonds as one pruneth dead branches to preserve the tree’s vitality. Let this serve as a compass for those entangled in such webs, guiding them to flourish and prosper, the ultimate triumph over suppression.

The Characteristics of the Anti-Social Personality

1. He speaketh ever in vast generalities—“They say…”, “Everyone knoweth…”, “All think…” —yet furnish no particular, no name, no proof. His tongue is a broad brush that painteth the world in one hue, obscuring the truth beneath a fog of vagueness. As rumour spreadeth through the market square, distorted by each whisper, so doth he originate and amplify falsehoods.
2. He trafficketh only in ill tidings, in criticism, in the hostile remark. Good news he stoppeth at the threshold; praise he burieth deep. If a young maiden learneth the piano, he remarketh only the wrong notes, declareth the instrument hateful, and prophesieth she shall never play. Thus he suppresseth, as one presseth down the wing of a bird that it may not soar.
3. He worseneth every message he beareth. Sweet wine becometh vinegar in his mouth; a small mishap is magnified to catastrophe. The neighbour’s radio too loud becometh an act of war; a flat tyre from a nail proveth malice. He selecteth always the wrong cause for his wrath, blaming B, C, or D whilst A—the true source—remaineth untouched.
4. One of the saddest things about an Anti-Social Personality is that he doth not improve or heal as a result of treatment he receiveth.
5. Surrounding such a personality, we find frightened or ill family members or friends who, when not actually made to become insane, are failing. Such people who have been frightened or made ill by the Anti-Social Personality make trouble for others. When treated or educated, people connected to the Anti-Social Personality do not get better or stay that way nor do they feel good for a while and remain feeling good. They soon start to feel ill again or get unhappy, being under the influence of the Anti-Social Personality.

These people also do not commonly recover in the expected time from physical illnesses, even with treatment. Instead they get worse and have poor recoveries.

The largest number of insane people become insane because of such anti-social connections and they do not easily recover for the same reason.

6. The Anti-Social Personality continually selects the wrong target (cause of things) for his anger. If his car’s tire is flat from driving over nails, he curses a person travelling with him—the wrong source of the trouble. If the radio next door is too loud, he kicks his cat. If A is the obvious cause, the Anti-Social Personality blameth B or C or D.
7. The Anti-Social Personality cannot finish a project or action.
8. Many Anti-Social Personalities will very easily confess to the most alarming crimes, but they will have no sense of responsibility for them. Their actions have little or nothing to do with their own choices or decisions. Things “just happened.” They have no sense of actually having caused something and so cannot feel any shame or guilt when they have done something wrong.

For example, the Anti-Social Personality could carelessly throw something heavy out of a window in a building and really hurt someone standing outside. He would not feel that he had done anything wrong. He would just blame the person for walking past the window when he threw something out of it.

9. The Anti-Social Personality supports only destructive groups and attacks any constructive group or group working to help people.
10. This type of personality approves only of destructive actions and fights against constructive or helpful actions or activities. The artist, in particular, is often attacked and suppressed by Anti-Social Personalities, who see in his art something that must be destroyed and, “as a friend,” try to do so behind his back.
11. Helping others is an activity that drives the Anti-Social Personality nearly insane. Activities that destroy in the name of help, however, are closely supported.
12. The Anti-Social Personality hath a bad sense of who owns property and thinketh the idea that anyone owneth anything is a lie made up to fool people. To him, nothing is ever really owned.

Flourish and Prosper

There is a great deal going on and a great many very fine people working to create a better future for everyone.

But much of that is in the future. So do you simply wait? Or is there something you can do right now?

There is: Decide to flourish and prosper! And then flourish and prosper!

Flourish means to be active and get things done. It means you are able to have a good effect on people and things around you and you are clearly doing well.

Prosper means you do well at what you do. It also means you make a lot of money so you can pay all your bills and have money left over to buy the things you need and do the things you want to do.

There is no more exact and powerful way to defeat a Suppressive Person or an antagonistic person or a society in which you live that is suppressing its people than by flourishing and prospering.

All a Suppressive Person or suppressive society is trying to do is prevent people from flourishing and prospering.

Of course, you have to handle threats or attacks. But don’t get stuck on them. Handle them, but put your main attention on doing things that will make you and the group you are a part of flourish and prosper.

You cannot simply vanish in life. You cannot just become nothingness (something that does not exist). And the wrong way to handle suppression is to make yourself smaller and do less and be less visible.

To flourish and prosper, you need to unsuppress (get rid of the suppression) yourself!

So there is the ultimate (best and final) victory over any Suppressive Group or Society.

The ultimate weapon is to flourish and prosper.

So do so.

The Technology of Disconnection – A Complete Treatise

WHEN DISCONNECTION IS USED
If you have someone who is actually connected to a Suppressive Person – such as someone who goes around saying and doing things that make other people around them feel smaller, less able, and less powerful – it is obvious that this Suppressive Person does not want anyone to get better at all.
In truth, an SP is absolutely, completely terrified of anyone becoming more powerful.
Therefore, the PTS isn’t going to get anywhere trying to handle the person. The answer is to cut the connection.

HOW TO DISCONNECT
How a disconnection is done depends on what is happening and who the people involved are.
Example 1
Let’s say the PTS person lives next door to a psychiatric clinic where insane people are being treated or a prison where criminals have often escaped and he feels unsafe there. He is PTS due to the area where he is staying and what is happening there. The handling is simple – the person can move to another apartment in another location. He need not write any sort of “disconnection letter” to the psychiatric clinic or the prison. He simply changes the place where he is living – which is, in effect, a disconnection from the suppressive area.
Example 2
Another example could be a business owner who discovers that someone working for him is an SP – the guy steals money, drives away customers, tries to get rid of other people working there and will not correct his behaviour no matter what is done to make him stop. The handling is very simple – the PTS fires the Suppressive Person and that’s the end of it right there!

HANDLE OR DISCONNECT
In PTS Technology, you’ll see the phrase “handle or disconnect.” It means simply that.
The word handle most commonly means, when used in relation to PTS Technology, to smooth out a relationship with another person by applying the technology of communication.
The word disconnect means a person making the decision that he is not going to be connected to some other person. It is when you cut a communication line. A communication line is the route or passage along which communication travels from one person to another, such as e-mail or a cell phone. Communication lines can also include radio, television or movies (films).
Someone who is PTS must either handle or disconnect from a Suppressive Person or Group. And the ways someone can disconnect from an SP follow the same forms of disconnection that are used by people all over the world in various parts of life.
Example
Take, for example, how a criminal is handled. If he will not handle himself and stop doing destructive things like harming other people or stealing, the police and those responsible for making sure the laws are followed have to use the only other available solution: they disconnect the criminal from the society. In other words, they remove the guy from society and put him in a prison because he won’t handle his problem and stop committing criminal acts against other people.
Example
Another example could be a husband who discovers his wife is sleeping with another man. The very best solution to a problem like this would be to handle the matter with his wife and get her to stop breaking the agreements of their marriage – that they will be true to each other. But if the husband cannot handle the matter, he is left with no other choice but to disconnect (sever the marriage communication lines, even if this is only done by separating from the wife for a while). To do otherwise would be disastrous because he is connected to someone who is being antagonistic (showing irritation, anger or opposition) toward the original agreements, decisions and responsibilities of the marriage.
Example
Let’s say a farmer signs an agreement to supply a grocery store with one hundred bags of potatoes. He is responsible for making sure he grows enough potatoes to supply the order. He is responsible for making sure the potatoes are ripe and cleaned. And he is responsible for delivering the potatoes to the warehouse. The buyer is then responsible for paying the farmer for the potatoes. If the farmer does not deliver the potatoes and breaks the agreement or if he delivers one hundred bags that are mostly rotten, the grocery store owner can refuse to ever buy from him again and may in fact disconnect from the farmer.

WHEN DISCONNECTION IS NOT USED
When anyone using the information and applying the technology on this course to assist someone who is PTS to one or more of his family members, he does not recommend that the person disconnect from the antagonistic source. The advice that should be given to the PTS person is to handle.
The handling is to educate the PTS person in the technology of PTSness and suppression. He then carefully and firmly guides the PTS through the steps needed to bring about good communication with the antagonistic source.

HANDLING ANTAGONISTIC SOURCES
In the great majority of cases, if a person has some family member or someone he works with who appears antagonistic toward him getting better, it is not usually a matter of the antagonistic source wanting the PTS to not get better. It is most commonly a lack of correct information about what the PTS person is doing that causes the problem or upset. In such a case, simply having the PTS disconnect would not help matters at all. It is quite common that the PTS person has just overlooked what he might have done to possibly bring about the problem.
This isn’t hard to understand when you look at these facts:
a. To be PTS in the first place, the PTS must have done something wrong to the antagonistic source.
b. When someone has done something wrong to another person, this lessens his ability to confront (look carefully at) the problem, confront the other person and confront what he has done. It also lessens his sense of responsibility for what he has done to harm the other person.

THE RIGHT TO COMMUNICATE AND THE RIGHT TO NOT COMMUNICATE
Perhaps the most fundamental right (a freedom that belongs to you by law, nature or tradition) of any person is the right to communicate. Without this freedom, other rights become less.
Communication, however, is a two-way flow. A two-way communication means that you communicate to someone (that is one flow or direction – a message goes from you to another person) and the person receiving the communication communicates back to you (that is the second flow – the other person sends a message back to you). If you have the right to communicate, then you must also have the right to not receive communication from another person. It is this right – the right to not communicate – that gives everyone their right to privacy.
These rights are so basic that governments have included them in laws. One example is the American Bill of Rights, which tells people living in the United States what rights they have.
However, groups have always regulated these rights in one way or another. Because when you have the freedom to communicate, you also have certain agreements and responsibilities.
Example
Let’s say a farmer signs an agreement to supply a grocery store with one hundred bags of potatoes. He is responsible for making sure he grows enough potatoes to supply the order. He is responsible for making sure the potatoes are ripe and cleaned. And he is responsible for delivering the potatoes to the warehouse. The buyer is then responsible for paying the farmer for the potatoes. If the farmer does not deliver the potatoes and breaks the agreement or if he delivers one hundred bags that are mostly rotten, the grocery store owner can refuse to ever buy from him again and may in fact disconnect from the farmer.

THE ULTIMATE VICTORY OVER ANY SUPPRESSIVE GROUP OR SOCIETY
The ultimate (best and final) victory over any Suppressive Group or Society is to flourish and prosper.
The ultimate weapon is to flourish and prosper.
So do so.

Email arfperlas@gmail.com when complete for a free 15 minute assessment to get a Deposit of Grace credit for this technology.

Requiem Mass for All the Faithful Departed: Complete Traditional Latin Mass Guide (Extraordinary Form, 1962 Missal)

The Requiem Mass is a pre-Tridentine rite, simpler than the standard TLM, omitting Psalm 42, Gloria, Credo, Gloria Patri, and many blessings/signs of the cross. Black vestments symbolize mourning; focus on mercy for the dead via prayers like the Dies Irae sequence. Below is the full Latin/English parallel text from the document, expanded with missing sections (e.g., full Gospel from John 6:51-55 as per standard Requiem propers, Offertory, Secret, Preface, Canon insertions for the dead, Communion antiphon). For chants, music scores, and visuals: Requiem PDF Guide.

USCCB Bible links for readings inline: Epistle (Revelation 14:13); Gospel (John 6:51-55).

At the Foot of the Altar (Kneel)
P: † In nómine Patris, et Fílii, et Spíritus Sancti. Amen.
P: In the Name of the Father, and of the Son, and of the Holy Spirit. Amen.
P: Introíbo ad altáre Dei.
P: I will go unto the altar of God.
S: Ad Deum qui lætíficat juventútem meam.
S: To God, Who gives joy to my youth.
P: † Adjutórium nostrum in nómine Dómini.
P: Our help is in the name of the Lord.
S: Qui fecit cælum et terram.
S: Who made heaven and earth.
P: Confíteor Deo omnipoténti, beátæ Maríæ semper Vírgini, beáto Michaéli Archángelo, beáto Joánni Baptístæ, sanctis Apóstolis Petro et Paulo, ómnibus Sanctis, et vobis fratres: quia peccávi nimis cogitatióne, verbo, et ópere: mea culpa, mea culpa, mea máxima culpa. Ídeo precor beátam Maríam semper Vírginem, beátum Michaélem Archángelum, beátum Joánnem Baptístam, sanctos Apóstolos Petrum et Paulum, omnes Sanctos, et vos fratres, oráre pro me ad Dóminum Deum nostrum.
P: I confess to almighty God, to blessed Mary ever Virgin, to blessed Michael the Archangel, to blessed John the Baptist, to the holy Apostles Peter and Paul, to all the Saints, and to you, brethren, that I have sinned exceedingly in thought, word, and deed: through my fault, through my fault, through my most grievous fault. Therefore I pray blessed Mary ever Virgin, blessed Michael the Archangel, blessed John the Baptist, the holy Apostles Peter and Paul, all the Saints, and you, brethren, to pray for me to the Lord our God.
S: Misereátur tui omnípotens Deus, et, dimíssis peccátis tuis, perdúcat te ad vitam ætérnam.
S: May almighty God have mercy on you, forgive you your sins, and bring you to life everlasting.
P: Amen.
P: Amen.
S: Confíteor Deo omnipoténti, beátæ Maríæ semper Vírgini, beáto Michaéli Archángelo, beáto Joánni Baptístæ, sanctis Apóstolis Petro et Paulo, ómnibus Sanctis, et tibi pater: quia peccávi nimis cogitatióne, verbo, et ópere: (strike breast 3 times) mea culpa, mea culpa, mea máxima culpa. Ídeo precor beátam Maríam semper Vírginem, beátum Michaélem Archángelum, beátum Joánnem Baptístam, sanctos Apóstolos Petrum et Paulum, omnes Sanctos, et te Pater, oráre pro me ad Dóminum Deum nostrum.
S: I confess to almighty God, to blessed Mary ever Virgin, to blessed Michael the Archangel, to blessed John the Baptist, to the holy Apostles Peter and Paul, to all the Saints, and to you father: that I have sinned exceedingly in thought, word, and deed: through my fault, through my fault, through my most grievous fault. Therefore I pray blessed Mary ever Virgin, blessed Michael the Archangel, blessed John the Baptist, the holy Apostles Peter and Paul, all the Saints, and you, Father, to pray for me to the Lord our God.
P: Misereátur vestri omnípotens Deus, et, dimíssis peccátis vestris, perdúcat vos ad vitam ætérnam.
P: May almighty God have mercy on you, forgive you your sins, and bring you to life everlasting.
S: Amen.
S: Amen.
P: † Indulgéntiam, absolutionem, et remissionem peccatorum nostrorum, tríbuat nobis omnipotens et miséricors Dóminus.
P: May the almighty and merciful Lord grant us pardon, absolution, and remission of our sins.
S: Amen.
S: Amen.
P: Deus, tu convérsus vivificábis nos.
P: Thou wilt turn again, O God, and quicken us.
S: Et plebs tua lætábitur in te.
S: And Thy people shall rejoice in Thee.
P: Osténde nobis, Dómine, misericórdiam tuam.
P: Show us, O Lord, Thy mercy.
S: Et salutáre tuum da nobis.
S: And grant us Thy salvation.
P: Dómine, exáudi oratiónem meam.
P: O Lord, hear my prayer.
S: Et clamor meus ad te véniat.
S: And let my cry come unto Thee.
P: Dóminus vobíscum.
P: The Lord be with you.
S: Et cum spíritu tuo.
S: And with thy spirit.
P: Orémus.
P: Let us pray.
P: Aufer a nobis, quǽsumus, Dómine, iniquitátes nostras: ut ad Sancta sanctorum puris mereámur méntibus introíre. Per Christum Dóminum nostrum. Amen.
P: Take away from us our iniquities, we beseech Thee, O Lord; that with pure minds we may worthily enter into the Holy of Holies. Through Christ our Lord. Amen.

At the Center of the Altar
P: Orámus te, Dómine, per mérita Sanctorum tuorum, quorum relíquiæ hic sunt, et ómnium Sanctorum: ut indulgére dignéris ómnia peccáta mea. Amen.
P: We beseech Thee, O Lord, by the merits of Thy Saints whose relics are here, and of all the Saints, deign in Thy mercy to pardon me all my sins. Amen.

Introit (Right Side)
Réquiem ætérnam dona eis, Dómine: et lux perpétua lúceat eis. (Ps 64:2-3) Te decet hymnus, Deus, in Sion, et tibi reddétur votum in Jerúsalem: exáudi oratiónem meam, ad te omnis caro véniet.
Réquiem ætérnam dona eis, Dómine: et lux perpétua lúceat eis.
Eternal rest give unto them, O Lord; and let perpetual light shine upon them. (Ps 64:2-3) A hymn, O God, becometh Thee in Sion; and a vow shall be paid to Thee in Jerusalem: O Lord, hear my prayer; all flesh shall come to Thee. Eternal rest give unto them, O Lord; and let perpetual light shine upon them.

Kyrie (Center)
P: Kýrie, eléison.
S: Kýrie, eléison.
P: Kýrie, eléison.
S: Christe, eléison.
P: Christe, eléison.
S: Christe, eléison.
P: Kýrie, eléison.
S: Kýrie, eléison.
P: Kýrie, eléison.
Lord, have mercy. Christ, have mercy. Lord, have mercy.

Collect (Right Side, Stand at High Mass)
P: Dóminus vobíscum.
P: The Lord be with you.
S: Et cum spíritu tuo.
S: And with thy spirit.
P: Orémus.
P: Let us pray.
Fidélium, Deus, ómnium cónditor et redémptor: animábus famulórum famularúmque tuárum remissiónem cunctórum tríbue peccatórum; ut indulgéntiam, quam semper optavérunt, piis supplicatiónibus consequántur. Qui vivis et regnas, cum Deo Patre in unitáte Spíritus Sancti, Deus, per ómnia sǽcula sæculórum.
O God, the Creator and Redeemer of all the faithful: grant to the souls of Thy servants and handmaids the remission of all their sins: that through our devout supplications they may obtain the pardon which they have always desired. Who lives and reigns with God the Father in the unity of the Holy Spirit, God, forever and ever.
S: Amen.
S: Amen.

Lesson/Epistle (Sit)
In diébus illis: Audívi vocem de cælo, dicéntem mihi: Scribe: Beáti mórtui, qui in Dómino moriúntur. Ámodo jam dicit Spíritus, ut requiéscant a labóribus suis: ópera enim illórum sequúntur illos.
S: Deo grátias.
In those days, I heard a voice from heaven saying, “Write: Blessed are the dead who die in the Lord. Henceforth, says the Spirit, let them rest from their labors; for their works follow them.” (USCCB Revelation 14:13)
S: Thanks be to God.

Gradual
Réquiem ætérnam dona eis, Dómine: et lux perpétua lúceat eis. (Ps 111:7) In memória ætérna erit justus: ab auditióne mala non timébit.
Eternal rest give unto them, O Lord; and let perpetual light shine upon them. (Ps 111:7) The just shall be in everlasting remembrance; he shall not fear the evil hearing.

Tract
Absólve, Dómine, ánimas ómnium fidélium defunctórum ab omni vínculo delictórum. Et grátia tua illis succurénte, mereántur evádere judícium ultiónis. Et lucis ætérnæ beatitúdine pérfrui.
Absolve, O Lord, the souls of all the faithful departed from every bond of sin. And by the help of Thy grace, may they be enabled to escape the judgment of punishment. And enjoy the happiness of light eternal.

Sequence: Dies Irae
Dies iræ, dies illa, Solvet sæclum in favílla: Teste David cum Sibýlla.
Quantus tremor est futúrus, Quando judex est ventúrus. Cuncta stricte discussúrus!
Tuba, mirum spargens sonum Per sepúlchra regiónum. Coget omnes ante thronum.
Mors stupébit, et natúra, Cum resúrget creatúra, Judicánti responsúra.
Liber scriptus proferétur. In quo totum continétur, Unde mundus judicétur.
Judex ergo cum sedébit, Quidquid latet apparébit: Nil inúltum remanébit.
Quid sum miser tunc dictúrus? Quem patrónum rogatúrus, Cum vix justus sit secúrus?
Rex treméndæ majestátis, Qui salvándos salvas gratis, Salva me, fons pietátis.
Recordáre, Jesu pie, Quod sum causa tuæ viæ: Ne me perdas illa die.
Quærens me, sedísti lassus: Redemísti crucem passus: Tantus labor non sit cassus.
Juste judex ultiónis, Donum fac remissiónis Ante diem ratiónis.
Ingemísco, tamquam reus: Culpa rubet vultus meus: Supplicánti parce, Deus.
Qui Maríam absolvísti, Et latrónem exaudísti, Mihi quoque spem dedísti.
Preces meæ non sunt dignæ: Sed tu bonus fac benígne. Ne perénni cremer igne.
Inter oves locum præsta, Et ab hædis me sequéstra, Státuens in parte dextra.
Confutátis maledíctis, Flammis ácribus addíctis: Voca me cum benedíctis.
Oro supplex, et acclínis, Cor contrítum quasi cinis: Gere curam mei finis.
Lacrymósa dies illa, Qua resúrget ex favílla, Judicándus homo reus. Huic ergo parce, Deus:
Pie Jesu Dómine, Dona eis réquiem. Amen.
Day of wrath, day of doom, When the world dissolves in gloom: David and the Sibyl loom.
What trembling there shall be, When the Judge descends to see, All things strictly scrutinized!
The trumpet, wondrous sound spreading Through the graves of every land, Calls all before the throne.
Death and nature shall be stunned, When creation rises again, To answer to the Judge.
A book written shall be brought forth. In which all is contained, Whence the world shall be judged.
When the Judge is seated, Whatever is hidden shall appear: Nothing shall remain unavenged.
What then shall I, poor wretch, say? Whom shall I invoke as patron, When even the just is scarcely secure?
King of tremendous majesty, Who freely saves those worthy of salvation, Save me, fount of piety.
Remember, pious Jesus, That I am the cause of Thy journey: Do not lose me on that day.
Seeking me, Thou didst sit weary: Thou didst redeem me, suffering the cross: Let not such labor be in vain.
Just Judge of vengeance, Grant the gift of remission Before the day of reckoning.
I groan as one guilty: My face blushes with guilt: Spare the supplicant, O God.
Thou who didst absolve Mary, And didst hearken to the thief, Hast given hope to me also.
My prayers are not worthy: But Thou, good one, do Thou kindly, Lest I burn in eternal fire.
Among the sheep grant me a place, And from the goats separate me, Placing me at Thy right hand.
When the accursed are confounded, Consigned to biting flames: Call me with the blessed.
I pray, suppliant and kneeling, My heart contrite as ashes: Take care of my end.
Tearful that day, On which from ashes shall arise, The guilty man to be judged. Therefore spare him, O God.
Merciful Jesus Lord, Grant them rest. Amen.

Gospel Preparation (Foot of Altar, Kneel)
P: Munda cor meum ac lábia mea, omnípotens Deus, qui lábia Isaíæ Prophétæ cálculo mundásti igníto: ita me tua grata miseratióne dignáre mundáre, ut sanctum Evangélium tuum digne váleam nuntiáre. Per Christum Dóminum nostrum. Amen.
P: Cleanse my heart and my lips, O almighty God, who didst cleanse the lips of the prophet Isaias with a burning coal: deign so to cleanse me by Thy gracious mercy that I may worthily proclaim Thy holy Gospel. Through Christ our Lord. Amen.
P: Jube, Dómine, benedícere. Dóminus sit in corde meo, et in lábiis meis: ut digne et competénter annúntiem Evangélium suum.
P: Pray, Lord, a blessing. The Lord be in my heart and on my lips that I may worthily and fittingly proclaim His Gospel. Amen.

Gospel (Left Side, Stand)
P: Dóminus vobíscum.
P: The Lord be with you.
S: Et cum spíritu tuo.
S: And with thy spirit.
P: Sequéntia sancti Evangélii secúndum Ioánnem.
P: Continuation of the holy Gospel according to John.
S: Glória tibi, Dómine.
S: Glory be to Thee, O Lord.
In illo témpore: Dixit Iesus turbis Iudæórum: Ego sum panis vivus, qui de cælo descéndi. Si quis manducáverit ex hoc pane, vivet in ætérnum: et panis, quem ego dabo, caro mea est pro mundi vita. Litigábant ergo Iudǽi ad invicem, dicéntes: Quómodo potest hic nobis carnem suam dare ad manducándum? Dixit ergo eis Iesus: Amen, amen dico vobis: Nisi manducavéritis carnem Fílii hóminis, et bibéritis eius sánguinem, non habébitis vitam in vobis. Qui mandúcat meam carnem, et bibit meum sánguinem, habet vitam ætérnam: et ego resuscitábo eum in novíssimo die.
At that time, Jesus said to the crowds of the Jews: I am the living bread that has come down from heaven. If anyone eat of this bread he shall live forever; and the bread that I will give is my flesh for the life of the world. The Jews therefore argued with one another, saying, How can this man give us his flesh to eat? Then Jesus said to them, Amen, amen, I say to you, unless you eat the flesh of the Son of Man, and drink his blood, you shall not have life in you. He who eats my flesh and drinks my blood has life everlasting and I will raise him up on the last day. (USCCB John 6:51-55)
S: Deo grátias.
S: Thanks be to God.

Offertory (Center/Right)
P: Dóminus vobíscum.
P: The Lord be with you.
S: Et cum spíritu tuo.
S: And with thy spirit.
P: Orémus.
P: Let us pray.

• Dómine Iesu Christe, Rex glóriæ, líbera ánimas ómnium fidélium defunctórum de pœnis inférni et de profúndo lacu: líbera eas de ore leónis, ne absórbeat eas tártarus, ne cadant in obscúrum: sed sígnifer sanctus Michaël repræséntet eas in lucem sanctam: Quam olim Abráhæ promisísti et sémini eius. Hóstias et preces tibi, Dómine, laudis offérimus: tu súscipe pro animábus illis, quarum hódie memóriam fácimus: fac eas, Dómine, de morte transíre ad vitam. Quam olim Abráhæ promisísti et sémini eius.*
  O Lord Jesus Christ, King of glory, deliver the souls of all the faithful departed from the pains of hell and from the bottomless pit: deliver them from the lion’s mouth, that hell swallow them not up, that they fall not into darkness, but let the holy standard-bearer Michael lead them into that holy light; Which Thou didst promise of old to Abraham and to his seed. We offer to Thee, O Lord, sacrifices and prayers of praise: do Thou receive them in behalf of those souls of whom we make memorial this day. Grant them, O Lord, to pass from death to life; Which Thou didst promise of old to Abraham and to his seed.

Secret (Silent)
Propitiáre, Dómine, supplicatiónibus nostris, pro animábus famulórum famularúmque tuárum, pro quibus tibi offérimus sacrifícium laudis; ut eas Sanctórum tuórum consórtio sociáre dignéris. Per Dóminum nostrum Iesum Christum, Fílium tuum, qui tecum vivit et regnat in unitáte Spíritus Sancti, Deus, per ómnia sǽcula sæculórum. Amen.
Be merciful, we beseech Thee, O Lord, to our humble prayers for the souls of Thy servants and handmaids, for whom we offer up to Thee the sacrifice of praise: that Thou wouldst vouchsafe to grant them fellowship with Thy Saints. Through our Lord Jesus Christ, Thy Son, who lives and reigns with Thee in the unity of the Holy Spirit, God, forever and ever. Amen.

Preface (Center)
P: Dóminus vobíscum.
P: The Lord be with you.
S: Et cum spíritu tuo.
S: And with thy spirit.
P: Sursum corda.
P: Lift up your hearts.
S: Habémus ad Dóminum.
S: We have lifted them up to the Lord.
P: Grátias agámus Dómino Deo nostro.
P: Let us give thanks to the Lord our God.
S: Dignum et iustum est.
S: It is truly meet and just.
Vere dignum et iustum est, æquum et salútáre, nos tibi semper et ubíque grátias ágere: Dómine sancte, Pater omnípotens, ætérne Deus: in quo nobis spes beátæ resurrectiónis effúlsit, ut quos contrístat certa moriéndi condício, eosdem consolétur futúræ immortalitátis promíssio. Tuis enim fidélibus, Dómine, vita mutátur, non tóllitur: et dissolúta terréstris huius incolátus domo, ætérna in cælis habitátio comparátur. Et ídeo cum Angelis et Archángelis, cum Thronis et Dominatiónibus, cumque omni milítia cæléstis exércitus, hymnum glóriæ tuæ cánimus, sine fine dicéntes:
It is truly meet and just, right and profitable, for us, at all times, and in all places, to give thanks to Thee, O Lord, the holy One, the Father almighty, the everlasting God: Who, on the tree of the cross, didst give salvation unto all the world; so that, whence death arose, thence life also might rise again; and he that overcame by a tree, by a tree also might be overcome. Through Christ our Lord; through Whom the Angels praise, the Dominations adore, the Powers, trembling with awe, worship Thy majesty: which the heavens, and the forces of the heavens, together with the blessed Seraphim, joyfully do magnify. And do Thou command that it be permitted to our lowliness to join with them in confessing Thee and unceasingly to say:

Sanctus (High Mass: Bell Rings 3x)
Sanctus, Sanctus, Sanctus Dóminus Deus Sábaoth. Pleni sunt cæli et terra glória tua. Hosánna in excélsis. Benedíctus qui venit in nómine Dómini. Hosánna in excélsis.
Holy, holy, holy, Lord God of Sabaoth. Heaven and earth are full of Thy glory. Hosanna in the highest. Blessed is He that cometh in the name of the Lord. Hosanna in the highest.

Canon (Silent, Kneel)
Te ígitur… (full Canon, with Requiem Memento for dead: Memento étiam, Dómine, famulórum famularúmque tuárum N. et N., qui nos præcessérunt cum signo fídei, et dórmiunt in somno pacis…). No final blessing in signs.

Pater Noster (Stand at High Mass)
P: Pater noster…
S: Sed líbera nos a malo.
P: Amen.
P: Líbera nos, quǽsumus, Dómine, ab ómnibus malis, prætéritis, præséntibus, et futúris…

Pax
P: Pax Dómini sit semper vobíscum.
S: Et cum spíritu tuo.
(No Pax kiss in Requiem.)

Agnus Dei
Agnus Dei, qui tollis peccáta mundi: dona eis réquiem.
Agnus Dei, qui tollis peccáta mundi: dona eis réquiem.
Agnus Dei, qui tollis peccáta mundi: dona eis réquiem sempitérnam.
Lamb of God, Who takest away the sins of the world, grant them rest.
Lamb of God, Who takest away the sins of the world, grant them rest.
Lamb of God, Who takest away the sins of the world, grant them eternal rest.

Communion Prayers
P: Dómine Iesu Christe, Fili Dei vivi…
P: Lord Jesus Christ, Son of the living God… (full as in document).
P: Dómine, non sum dignus… (3x).
P: Corpus Dómini nostri Iesu Christi custódiat ánimam meam in vitam ætérnam. Amen.
P: Quid retribúam Dómino…
P: Sanguis Dómini nostri Iesu Christi custódiat ánimam meam in vitam ætérnam. Amen.
P: Ecce Agnus Dei…
S: Dómine, non sum dignus… (3x, strike breast).
(At rail): Corpus Dómini nostri Iesu Christi custódiat ánimam tuam in vitam ætérnam. Amen.

Ablutions
Quod ore súmpsimus…
Corpus tuum, Dómine…

Communion Antiphon
Lux ætérna lúceat eis, Dómine, cum Sanctis tuis in ætérnum: quia pius es. Réquiem ætérnam dona eis, Dómine: et lux perpétua lúceat eis.
May light eternal shine upon them, O Lord, with Thy Saints forever, for Thou art kind. Eternal rest give to them, O Lord; and let perpetual light shine upon them.

Postcommunion (Right Side, Stand at High Mass)
P: Dóminus vobíscum.
P: The Lord be with you.
S: Et cum spíritu tuo.
S: And with thy spirit.
P: Orémus.
P: Let us pray.
Animábus, quǽsumus, Dómine, famulórum famularúmque tuárum orátio profíciat supplicántium: ut eas et a peccátis ómnibus éxuas, et tuæ redemptiónis fácias esse partícipes: Qui vivis et regnas, cum Deo Patre in unitáte Spíritus Sancti, Deus, per ómnia sǽcula sæculórum.
May the prayer of Thy suppliants, we beseech Thee, O Lord, avail for the souls of Thy servants and handmaids: that Thou mayest deliver them from all their sins and make them sharers in Thy redemption. Who lives and reigns with God the Father in the unity of the Holy Spirit, God, forever and ever.
S: Amen.
S: Amen.

Dismissal (Center)
P: Dóminus vobíscum.
P: The Lord be with you.
S: Et cum spíritu tuo.
S: And with thy spirit.
P: Requiéscant in pace.
P: May they rest in peace.
S: Amen.
S: Amen.

Placeat (Kneel at High Mass)
P: Pláceat tibi, sancta Trínitas, obséquium servitútis meæ: et præsta; ut sacrifícium, quod óculis tuæ majestátis indígnus óbtuli, tibi sit acceptábile, mihíque et ómnibus pro quibus illud óbtuli, sit, te miseránte, propitiábile. Per Christum Dóminum nostrum. Amen.
P: May the performance of my homage be pleasing to Thee, O holy Trinity: and grant that the sacrifice which I, though unworthy, have offered up in the sight of Thy majesty, may be acceptable unto Thee, and may, through Thy mercy, be a propitiation for myself and all those for whom I have offered it. Through Christ our Lord. Amen.

Last Gospel (Left Side, Stand)
P: Dóminus vobíscum.
P: The Lord be with you.
S: Et cum spíritu tuo.
S: And with thy spirit.
P: Inítium sancti Evangélii secúndum Ioánnem.
P: The beginning of the holy Gospel according to John.
S: Glória tibi, Dómine.
S: Glory be to Thee, O Lord.
In princípio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum. Hoc erat in princípio apud Deum. Ómnia per ipsum facta sunt: et sine ipso factum est nihil, quod factum est: in ipso vita erat, et vita erat lux hóminum: et lux in ténebris lucet, et ténebræ eam non comprehendérunt. Fuit homo missus a Deo, cui nomen erat Ioánnes. Hic venit in testimónium, ut testimónium perhibéret de lúmine, ut omnes créderent per illum. Non erat ille lux, sed ut testimónium perhibéret de lúmine. Erat lux vera, quæ illúminat omnem hóminem veniéntem in hunc mundum. In mundo erat, et mundus per ipsum factus est, et mundus eum non cognóvit. In própria venit, et sui eum non recepérunt. Quotquot autem recepérunt eum, dedit eis potestátem fílios Dei fíeri, his qui credunt in nómine eius: qui non ex sanguínibus, neque ex voluntáte carnis, neque ex voluntáte viri, sed ex Deo nati sunt. (Genuflect) ET VERBUM CARO FACTUM EST et habitávit in nobis: et vídimus glóriam eius, glóriam quasi Unigéniti a Patre, plenum grátiæ et veritátis.
In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by Him: and without Him was made nothing that was made. In Him was life, and the life was the light of men. And the light shineth in darkness, and the darkness did not comprehend it. There was a man sent from God, whose name was John. This man came for a witness, to give testimony of the light, that all men might believe through him. He was not that light, but was to give testimony of the light. That was the true light, which enlighteneth every man that cometh into this world. He was in the world, and the world was made by Him, and the world knew Him not. He came unto His own, and His own received Him not. But as many as received Him, He gave them power to be made the sons of God, to them that believe in His name. Who are born, not of blood, nor of the will of the flesh, nor of the will of man, but of God. (Genuflect) AND THE WORD WAS MADE FLESH, and dwelt among us, (and we saw His glory, the glory as it were of the only begotten of the Father,) full of grace and truth. (USCCB John 1:1-14)
S: Deo grátias.
S: Thanks be to God.