MASTERING THE ART OF RITUAL MAGICK - GREATER KEY

BY FRATER BARRABBAS

NEW MOON LUNAR MYSTERY

Modified Rituals As Used by Frater Anubis

[These sections were omitted from the edited manuscript]

The structure of the ritual working that was performed on August 25 consisted of the New Moon Lunar Mystery as the outer structure and the Pyramid of Power ritual as the inner. The Pyramid of Power ritual was used to empower individual intentions with the forces inherent in the Tarot image of the 8 of Swords. Thus the outer rite established the magickal field and the inner rite generated and directed the concentration of this power to its end, as determined by the magicians. The working began as all workings of ritual magick with a circle consecration ritual. Because this working was performed indoors, the Temple consecration ritual was employed. Both Frater Anubis and Soror Nike performed the necessary ablutions and meditations prior to performing the circle consecration rite. The celebrants then began the Lunar Mystery rite for the New Moon Mystery. The Lunar Mystery ritual was performed as it is in the Grimoire of the Mastering the Art of Ritual Magick. Within the vortex of the Lunar ritual, the celebrants performed the rituals of the Assumption of the Grail Spirit, the Gate of Transformation, and the Pyramid of Power rite. 

The Rose Ankh vortex held the Lunar Mystery working and other associated rituals in an embrace of resonating layers of magickal power until the Pyramid of Power ritual caused an exteriorization to occur. The containing power of the vortex caused the accumulating forces to become more intense and more defined in regards to the magicians' objectives. When these forces were generated, defined and imprinted with a single purpose, they were loosed upon the physical plane, creating a field of potent self-transformation. The effect of the ritual working was directed upon the desires and aspirations of the two magicians, but there are always many levels of subtlety to a magician's objective. Implied within the expressed objective of this working was the real goal that these two magicians sought, which was the realization of their spiritual direction and purpose. Therefore, the hidden magickal intention of this working was the desire to discover the personal destinies of the two magicians, even though they focused on seemingly mundane issues of fitness, education and employment. 

Magicians often experience revelations even when they are seeking to accomplish dramatic but seemingly mundane changes in their life direction. In the field of magick they experience a far greater and significant manifestation of their personal mystery. It has always been my experience that magick generally reveals far more than we initially realize, thus answering hidden questions and fulfilling undreamed desires. Perhaps the most important breakthrough in self-discovery is finding yourself, which is determined by the combination of both a spiritual and exoteric vocation. A ritual working always brings more into the magician's life than the stated objective implies, producing a greater impact than he/she might assume. The powers that are released profoundly alter the magician's mind and affect him/her on many levels simultaneously. These many levels of realization circulate through the mind and soul of the magician, causing them to become periodically released and experienced over many months. The effect of the working will continue long beyond its initial performance, so the magician, mindful of this sobering fact, begins a working with great care and insight. 

The selection of the unusual Goddess aspect and the rewriting of the Temple consecration and Pyramid of Power rites would assist these two magicians in generating a magickal field that was unique, significant and  potent. They had woven a web of their own self-mystery and revealed intrinsic secrets about themselves that will continue to produce spiritual effects within them, stimulating yet more ritual workings in the coming months of autumn. The magician uncovers information about his/her soul and feels the desire to know and experience more about it, and the continuing spiritual discovery  assists him/her through the progressive stages of self-growth and self-achievement. In this manner we are led along the spiritual path of magick to the ultimate achievement of spiritual union with the Absolute. Whatever direction we choose in our search for truth and love, we discover the Deity and determine that it is truly the source of all good in this world. 

The following is a synopsis of the pattern of the ritual working that Frater Anubis and Soror Nike used for their New Moon working. It is the basic archetypal pattern for a combination mystery and acquisition  working, and it is often repeated in various forms in the grimoires of magicians throughout the Western mystery tradition. The Gate ritual allows the magician to join any number of rituals together. The joining of a mystery rite and the Pyramid of Power ritual through the agency of the Gate ritual represents a harmonious synthesis of esoteric and exoteric magickal ventures, producing a wave of transformational consciousness, which is the transcendental effect of applied magick. The mixture of mystery and acquisition is an excellent blend of magickal expressions, representing the principal working pattern of the discipline of ritual magick.

Working Pattern of the New Moon Mystery

i.	Circle Consecration - Consecration of the Magick Temple

ii.	Vortex Empowerment -  Rose Ankh Vortex ritual

iii.	Lunar Mystery  - New Moon Mystery rite of the Ritual of the Lunar Mystery

iv.	Vortex Resonance -  Widdershins Circumambulation

v.	New Moon Mystery (the White Lady) - Introit and New Moon Mystery presentation 

vi.	Assumption of the Goddess of the Hidden Light -  Assumption of the (Feminine) Grail Spirit

vii.	Exteriorization of the Powers of the Feminine Spirit -  Communion and Blessing (self-charging, temple charging and setting the field)

viii.	Passage into the Spiritual Dimension -  Gate of Transformation (Crossing the Underworld Gate Threshold, Opening the Gate and Entrance into the Gate Nucleus)

ix.	Evocation of the Powers of the Spirits of Knowledge -  Pyramid of Power and the summoning of the images of the Sage and the scarlet star (8 of Swords)

x.	Exit out of the Spiritual Dimension -  Gate of Transformation (Closing the Gate, Exit and Sealing the Gate Positions)

xi.	Final Vortex Resonance -  Circle Dance/Ecstatic Dance (Exteriorization) - generation of the causality wave of transcendental consciousness

xii.	Vortex Sealing - Sealing spirals set to the eight positions consisting of the four Watchtowers and Angles

Of the above ritual pattern, the only rituals that were modified were the Temple Consecration and Pyramid of Power rituals. The Rose Ankh Vortex, the Lunar Mystery, and the Gate of Transformation rituals were used as they are in the Grimoire. The Temple Consecration ritual, the Pyramid of Power ritual and the Solar Mystery ritual are more specific to the tradition of the magician, thus requiring a greater degree of modification. The ritual magician will ultimately change all of the rituals in the Grimoire, but the three rituals representing the feminine powers (Rose Ankh Vortex, Gate of Transformation, and Lunar Mystery) can be used as they are until the magician is able to completely define a magickal tradition. The modification of all the rituals requires a redefinition and clarification of the magician's spiritual and metaphysical base so that they may be altered from the generic way they are presented in the Grimoire. Therefore, Frater Anubis and Soror Nike did not rewrite the Rose Ankh Vortex, Lunar Mystery and Transformational Gate rituals; however, they used a specific Goddess aspect and chose the New Moon Mystery to qualify these rituals. 

We will comment on some of the changes that Frater Anubis used in embellishing the rituals that he used to perform the New Moon working, but we won’t include them here. The magickal tastes of these two magicians is revealed by the embellishments that they used. Frater Anubis likes the Enochian system of magick, and he decided to use its language as the invocative medium empowering these rites. He also employed the Enochian Spiritual Kings and the Egyptian symbol of the Uadjet or divine Pillar of Osiris (the spinal pylon of whirling vortices of divine power). This blending of Enochian and Egyptian traditions has its source in the lore of the Golden Dawn; therefore, there is a precedence for his creative endeavors even though the product was both unique and individualized. 

The rituals of consecration and acquisition that Frater Anubis used were different in regards to structure and symbolic content than the corresponding rituals in the Grimoire. Frater Anubis used his own creative tastes and ritual instincts to derive a different formulation of the stock rituals as found in the Grimoire. He altered the pattern of both rituals to make them more complex and concise, using symbols, names and concepts from the Hebrew Qabbalah and the Enochian system of magick. The resultant hybrid is typical of the trends current in modern ritual magick, but it’s also unique in the deployment of new combinations of ritual actions and expressions.

Frater Anubis has demonstrated in these rituals a cognizance of the significance and application of ritual structure. Although I don’t recommend that the student take such liberties with the ritual structures of the rituals in the Grimoire when they start out, Frater Anubis demonstrates the kind of artful manipulation of ritual structure that enhances and improves the ritual effects of the ritual pattern of the two original rituals. This is an excellent example of the kind of experimentation and adaption that a magician should  pursue in order to evolve the craft of ritual writing. His knowledge of the artful combinations of ritual expressions receives a powerful boost due to the success of these rituals and the creative efforts of experimentation. It is the way of the Art of Ritual Magick to both know and dare, to speculate and experiment. This represents the only method of learning the Art, and Frater Anubis is well on his way to developing a formidable craft of ritual deployment.

However, it is necessary to examine in detail the two rituals modified by Frater Anubis and comment on the significance of the content and ritual variations, although we will refrain from redundancy and not reprint them here in this work. We shall instead comment on the parts of the rituals that were different, and thereby come to a clearer understanding of the dynamics of ritual construction. The following paragraphs contain commentaries of the Temple Consecration ritual and the Pyramid of Power ritual that Frater Anubis changed.

The first thing that we notice about this ritual is that Frater Anubis has added an Introit to the ritual structure. The theme invokes the imagery of Lovecraft's stories of the "Dream Quest of Unknown Kaddath" series. Without using direct alliteration, and basing it on his swampy home environment (Southeastern US), Frater Anubis has created a guided meditation induction into the thematic reality acting as the background of the ritual.

In addition, Frater Anubis added the Opening Portal gesture, and an allusion to a passage downwards into the "Portal of Dream," which is the entrance to the world in which Unknown Kaddath resides. This is not a fully realized Gate ritual, and therefore the magician expresses a mimetic reality as the thematic background of the ritual.

As expected, Frater Anubis changed the text associated with the blessing and charging of the water and the salt. He removed the God names and substituted them for a thematic declaration and metaphysical statement. In addition, he switched the triangle and hexagram devices for the invoking Pentagrams of Spirit Feminine and Masculine to empower the consecration, thus establishing an Element-based charge to the sacraments. These two devices are fused together through the artifice of an invoking spiral. 
In the procession of the Elements, Frater Anubis has added specific statements of ritual evocation for each of the four Elements. He also separated the Elements of Earth and Water, using the pentacle to represent Earth, and the lustral water to represent Water. The use of the Enochian Holy Name in the evocative pronouncement adds a potent boost to the effect that the Element produces when deployed within the Temple. 

The section of the Prismatic Sphere represents Frater Anubis' concept of drawing the magick circle. He uses the Hermetic creed ("As above, so below") as a chant to establish the Microcosmic model of the Macrocosm - the symbolic environment of the Temple.

The Summoning of the Four Wards is the most critical section of the Temple Consecration ritual to rewrite, for it establishes the magickal tradition of the magician. In this example, Frater Anubis has chosen to use the God name, Archangel and Choir of Angels to represent the three levels above humanity according to the Classical Qabbalah. Each incantation to each of the four Wards briefly identifies these three levels with each of four Elements. However, it could be more meaningful if the qualities of the entities were elaborated upon and their interrelationships developed. Frater Anubis decided upon brevity, and his own understanding of these beings would likely fill in the gaps that the incantations created. He also added the Enochian Spiritual King and the Spirit of the Element in the establishment of the four quarters. This addition integrated the Enochian system of magick with the classical Qabbalah, thus creating a popular hybrid.

Frater Anubis established in the center of the circle three distinct positions after the summoning of the four Wards. Whereas in the original ritual there are only two positions of the Ultrapoint and the Infrapoint, he added a third position, which is the Mesopoint. In addition, Frater Anubis qualified each of these three positions with specific symbolic names, Celestial Beings, parts of the Qabbalistic Soul and a Pentagram device. The three keywords associated with these three positions consisted of the Source to the Ultrapoint, Manifestation to the Infrapoint and Balance and Harmony to the Mesopoint. The three levels of being associated with each of the three positions represents a formulation of an Enneagram when they are combined through the artifice of a triangle and an invoking spiral. Expressing these three levels within the center of the circle symbolizes the three levels that exist through the synthesis of human consciousness wherein the microcosm and the macrocosm are fused into union. Thus Frater Anubis has sought to deploy these differentiations at the level of Spirit within the magick circle to better capture the dynamics of consciousness active in ritual performance.

Another variation in Frater Anubis' version of this ritual is that he creates a type of pylon vortex ritual structure that overlaid the basic ritual structure of the magick circle. This is the reason that the triangles and spirals are set to the four Wards and the Mesopoint. The magician reiterates the three tiers of the Spiritual Beings as a ritual synopsis, while drawing the fused devices of the invoking Pentagram and invoking trigon to the nucleus of the magick circle (the Mesopoint). This added structure causes the circle consecration ritual to receive a higher degree of resonance and empowerment than the original ritual structure found in the Grimoire. The use of a ritual synopsis unites the energy field produced by the consecration ritual and forms it into a simple vortex, specifically a prismatic sphere. The recitation of the first Enochian call of the Tablet of Spirit reinforces the empowerment of the trinary vortex structure throughout the circle, and causes an empowerment of the highest spiritual order, which is the Absolute Spirit. So Frater Anubis has established an already highly charged environment upon which to build his Lunar Mystery vortex.

Frater Anubis added to the Pyramid of Power ritual several symbolic qualities that gave it a greater density and corresponding impact. The original was perhaps too brief in developing the symbolic components of the Qualified Power. It is a rule in the writing of rituals that the addition of symbols to a ritual action can greatly increase its significance, and therefore increase its potential for magickal power. However, there is also another rule guiding ritual writing, and that is the rule of balance and elegance. Simply adding more symbolic density can, if it is excessive, weigh down a ritual and even cause it to fail. More does not necessarily mean better, although a balanced combination of symbols and ritual actions can produce an optimum synthesis, making a more powerful ritual. Frater Anubis seems to have found the right combination, for each Angle of the magick circle resonates with increased magickal power not found in the original. He has succeeded in creating a useful variation for the establishment of the Pyramid of Power.

The Introit contains allusions to Masonic Qabbalistic symbolism, thus expressing that tradition's definition of the symbolic pyramid. The eye and pyramid symbolism is classic Qabbalism, and it has a special significance to a citizen of the United States. A perusal of the one-dollar bill will bring forth a plethora of this Masonic imagery. Frater Anubis appeared to express some occult concepts that would be found at the core of his culture, thus stimulating the symbology of the State. This symbolic allusion affects the setting of the magickal field of power that causes the magickal alteration of the magician's world. This is an excellent venue for the personal application of magickal power that would transform life within the domain of the American culture.

The specific additions to the ritual structures set to the four Angles consist of an additional color visualization of the powers, an additional geometric form or Elemental structure, and the intonation of the name of the Enochian Spiritual King. The tool used in drawing the devices was changed from the athame to the wand, and the masculine mystery was replaced with a Qabbalistic Elemental symbolism. Frater Anubis used colors in this ritual to represent the dynamic of the baseline energy and its polar opposite. The polarity of complimentary colors produces a dazzling display of optic nerve based visions and illusions, a stimulus for psychic visions and clairvoyance. The geometric elemental figure represents the quality of the Elements for each Angle, and it compliments the symbolic use of color visualization. The Enochian Spiritual King also symbolizes the quality of the Angle, reinforcing its definition through a magickal personage. The direction of these forces, images and devices is accomplished through the agency of the wand instead of the athame. Therefore, the resultant effect is to create an underlying symbolic expression of attraction and invocation as opposed to the projecting and imposing forces expressed through the athame.

The combination of these added symbolic elements to the erection of the four Angles of the Pyramid produces a superior expression of the quality of the magickal power. The establishment of the ritual position of the Angle is clarified and given greater detail. Subtle effects are sought in the use of color visualization and in replacing the athame with the wand. Thus the magick power produced is more psychoactive and stimulating, causing a greater internal psychological effect. This power is more useful in causing internal changes than exterior manipulations. However, most external changes occur as the result of internal changes, and these internal changes stimulate outward mundane actions. It is through stimulus that we take action and change our lives forever. Therefore, the effect of the internalization of the magickal powers only enhances the effectiveness of the ritual in determining physical changes.

The ritual event of the Walking the Spiral represents an interesting addition to the original ritual, and the profound empowering of the act of defining the Qualified Power. Frater Anubis  rewrote the Power Chant and crafted his own Enochian call to resonate the winding up of the powers of the pyramid vortex. The rest of this section proceeds as does the original ritual. However, the initial empowerment produced by the Enochian Invocation added a higher level of resonance. The final product is therefore more intense, and so more efficacious. 

Frater Anubis decided to assume the God-form of the ritual as a compliment to the Goddess assumption that his lady had undergone. It must be remembered that the Pyramid of Power ritual will be performed within the New Moon Mystery vortex and under the authority of the Goddess of Hidden Light, as assumed by Soror Nike. The assumption ritual action of the Pyramid of Power consists of an internal summoning, self-crossing, and setting a body trigon that succinctly invokes the magician's Godhead, causing him/her to assume its Spirit. Through this process, Frater Anubis added the authority and exalted mind-state of his personal Deity to the generation of the Qualified Power.

Frater Anubis didn’t change the pattern used to summon and qualify the power generated from the evoked pyramid vortex. However, he had built a matrix to define the Qualified Power from a specific tradition. Therefore, he chose the elements of the Qabbalah to develop the talismanic symbology of the Qualified Power. For the attributes of the Deity, he chose the God-names of the ten Sephiroth. The base Element thus qualified by the attribute of the Deity produces the Qualified Power, which he defined as a combination of Sephirah name and Qabbalistic World name. The combination was determined by the astrological association and title of the Naib Tarot card as established by the magickal tradition of the Golden Dawn. In this manner, the Qualified Power was well-defined and visualized. The use of the Egyptian Deities in the preamble acted as a simple symbolic hook to the Lunar Mystery and its Egyptian Goddess.

The ritual structure used for the release of the magick power was augmented by a second personalized Enochian call. This had the effect of resonating the ritual process of the release and thereby greatly empowering its ultimate effect. The personalized Enochian calls were essentially pieced together from the Enochian calls of the Elements, where phrases were selected and put together in a primitive sentence structure. Because there is no determinable Enochian syntax (probably because Enochian is a language invented and poorly deployed by John Dee), magicians may use their artistic license to formulate their own calls. The combination of phrases produces a short burst of empowered sounding Enochian words; thus the effect is adequate. The imagery that they create fits the Enochian schema, which is combined with classical Qabbalistic symbolism.

The overall effect produced by the rewriting of the two above rituals was to increase their symbolism and significance, thus causing them to be more powerful and interesting. The original rituals in the Grimoire seem to pale in comparison. It is exactly the type of modification that is required to empower the rituals of the Grimoire. The student will examine and study these rituals to realize what can be accomplished in their rewriting and reclamation exercises. 

The Temple Consecration Ritual 

The Celebrant and workers stand in the center of the circle area and face the East. One of the workers rings the bell seven times. The Celebrant says the following Introit statement:

We stand in a garden of our own creation. The foliage is luxuriant and in full bloom. The fruit trees hang heavy with the harvest of our own effort and diligence. For a moment we pause at the fountain to refresh ourselves and enjoy the gentle aromatic breeze. Then we stand and start down the path that leads beyond the wall to the Wilderness.

The forest beyond the wall is ancient and huge, we hear the calls of birds, beasts and insects. The path leads to an ancient place in the heart of the Wilderness, to a megalithic circle of polished stone wherein is found the obsidian gateway. There we are confronted with a dark reflection of ourselves within the cold stone.

With courage we banish all doubt and fear, and with acceptance we claim our power. Thus whole and empowered, we pass through and beyond.

The Celebrant and workers turn slowly to face the West, and therein give the sign of the opening portal gesture to the Western Watchtower (as a symbol of intent of opening the obsidian door). Then they proceed to the West and slowly circumambulate the circle one time (symbolizing the eighteen steps into the deeper realms of Dream and Magick). 

The Celebrant stands before the altar, takes the magickal dagger and gives a salute (blade to lips, then out forward and above the head), draws an invoking Pentagram of Spirit Feminine and sets it with an invoking spiral. The celebrant slowly exhales and directs the power of the athame down into the chalice, thus charging the water contained therein. The celebrant then says: 

Most Pure Substance, you are the First, without Limits and without Form. 
You are the basis for all that is.  So Mote It Be. 

The Celebrant then lifts the chalice of water off the pentacle and sets it nearby, thus exposing the salt, which is sitting in the middle of the pentacle.

The Celebrant again takes up the dagger and gives salute, draws an invoking Pentagram of Spirit Masculine and sets it with an invoking spiral. The celebrant slowly exhales and directs the power of the athame down onto the pentacle, thus charging the salt contained therein. The celebrant then says: 

Most Perfect fractal, you are the Second. 
You are found within all things, but have no substance of your own. 
You are the pattern of all creation. 

The Celebrant takes the pentacle and carefully pours the salt into the chalice, sets down the pentacle, and places the chalice back upon it.  The Celebrant takes the dagger up for a final time and gives salute, then draws an invoking spiral. The Celebrant then lowers the dagger blade first into the chalice, slowly exhaling and stirring the mixture three times. He/She then kneels before the resultant sacrament and then leans over it, blowing his/her breath over the surface of the water.  The Celebrant says: 

Motion is the child of Time and Space. 
All things move and all things change. 
This Holy elixir embodies the forces of the Universe; 
that it may sanctify this sacred Temple. 

The other workers then take up the chalice of lustral water, the burning censer, the pentacle,  and the right altar candle. They take each one of these items and in the above order, circumambulate the circle once, beginning in the Eastern quadrant, and proceeding deosil until completing the circuit again in the East. At each Watchtower, the workers shall bow and give salute, aspurging the lustral water, swinging the censer four times, projecting the power of the pentacle, drawing an equal arm cross with the altar candle and reading an incantation to that Element (pentacle-Earth, lustral water-Water, incense-Air, candle-Fire).  The incantations for each Element and Enochian Elemental Holy Name are as follows:

Fire: By the Holy Name OIP-TEAA-PDOCE (Oyepeh Tea-ah Pedoce), I purify this Temple with Sacred Fire. Thus dispelling the darkness of ignorance and fear.

Water: By the Holy Name MPH-ARSL-GAIOL (Miapeha Aresal Gia-yoal), I purify this Temple with Sacred Water.  That we may be open to receiving the blessings of Spirit.

Air: By the Holy Name ORO-IBAH-AZOPE (Oreo Yobeah Aza-oapeh), I purify this Temple with Sacred Air. That our minds may penetrate the Mysteries of Creation.

Earth: By the Holy Name MOR-DIAL-HKTGA (Miore Dayoalah Hekategia), I purify this Temple with Sacred Earth. That we may become connected with all that is.

The Celebrant stands facing the East, takes up the sword, touches his/her lips to it, and then holds it out straight from his/her waist.  He/She then slowly circumambulates the circle with the blade facing out, imagining an azure line of power forming where the sword crosses the air. The Celebrant carefully draws the magick circle beginning at the East, continuing deosil until completing in the East. He/She pauses at each of the Watchtowers, projecting his/her power into it. While he/she is thus drawing the circle, the Celebrant says the following incantation three times:

That which is within is like unto that which is without, 
and that which is without is like unto that which is within, 
to accomplish the miracles of One Thing. 	

When the Celebrant completes the full circuit of the circle, he/she proceeds to the center of the circle and draws a line of power from the Ultrapoint to the Infrapoint.  

The Celebrant and co-workers proceed to the Eastern Watchtower and stand before it. They take up their daggers and give salute to the East, intoning the name of the Spiritual King TAHAOELOGI (Teahea-oa-ela-oagi). Then holding their magick daggers aloft, they invoke the Ward of the Eastern Watchtower with the following incantation:

By the God name Elohim Tzabaoth, I call the powers of Air. 
Come Raphael, blow forth your healing wind to sharpen our minds
and gladden our hearts. Send to us the Beni-Elohim that we may
learn to be wise in the arts of Science and Magick.

The Celebrant and co-workers then draw an invoking Pentagram of Air, and when completing it with a final thrust, they exhale. They then draw an invoking spiral around the completed Pentagram, and they penetrate the center of the Pentagram with their athames as a final gesture, intoning the Spirit of the Element EXARP (Exa-arepeh) as they do. 

The Celebrant and co-workers proceed solemnly to the Southern Watchtower and stand before it. They take up their daggers and give salute to the South, intoning the name of the Spiritual King OHOWOHAATA (Oheo-waohea-atea). Then holding their magick daggers aloft, they invoke the Ward of the Southern Watchtower with the following incantation:

By the God name Elohim Gibor, I invoke the powers of Fire. 
I call thee Kamael, teach us to act with strength and justice,
inflame us with your zeal, purify us through your Seraphim
that we may be worthy to receive divine wisdom.

The Celebrant and co-workers then draw an invoking Pentagram of Fire, and when completing it with a final thrust, they exhale.  They then draw an invoking spiral around the completed Pentagram, and they penetrate the center of the Pentagram as a final gesture, intoning the Spirit of the Element BITOM (Beyoteome) as they do.  

The Celebrant and co-workers proceed solemnly to the Western Watchtower and stand before it. They take up their daggers and give salute to the West intoning the name of the Spiritual King THAHEBYOBEEATAN (Tehea-hebeyo-be-eate-anu). Then holding their magick daggers aloft, they invoke the Ward of the Western Watchtower with the following incantation:

By the God name EL, I invoke the powers of Water,
Come Tzadqiel, bathe us in your creative energies of light,
that we may command with the voice beyond the Abyss.
Send to us the Chashmalim that we may experience
the bliss of the Unity of Being.

The Celebrant and co-workers then draw an invoking Pentagram of Water, and when completing it with a final thrust, they exhale. They then draw an invoking spiral around the completed Pentagram, and they penetrate the center of the Pentagram as a final gesture, intoning the Spirit of the Element HCOMA (Heca-oamea) as they do.  

The Celebrant and co-workers proceed solemnly to the Northern Watchtower and stand before it. They take up their daggers and give salute to the North intoning the name of the Spiritual King THAHAAOTAHE (Tahea-hea-ao-atea-hea). Then holding their magick daggers aloft, they invoke the Ward of the Northern Watchtower with the following incantation:

By the God name Yahweh Tzabaoth, I conjure the powers of Earth. 
I call to you, Auriel, bright Angel of Grace. Through you we can
learn to see Divinity in all things, both living and inanimate.
Send to us the Elohim that our lives may be empowered through our
link with the Collective Consciousness of all Humanity.

The Celebrant and co-workers then draw an invoking Pentagram of Earth, and when completing it with a final thrust, they exhale. They then draw an invoking spiral around the completed Pentagram, and they penetrate the center of the Pentagram as a final gesture, intoning the Spirit of the Element NANTA (Nua-nutea) as they do.

The Celebrant and co-workers proceed solemnly to the East, then they turn and assemble around the center of the circle, thus completing the circuit. Therein they all give salute to the Ultrapoint.

The Celebrant and co-workers then draw an inverted invoking Pentagram of Spirit Masculine in the Ultrapoint, intoning the name IABES (Yoa-be-esa). They then charge the Pentagram with an invoking spiral, intoning the name of the part of the soul Yechidah.

By the God name Ehieh, I invoke the powers of the Source. 
Metatron, show us the way of perfection so we may fulfill our total potential.
Let the Life-force of God descend as the Chayoth Ha-qadesh 
to vitalize and renew us.

The Celebrant and co-workers then draw an invoking Pentagram of Spirit Masculine in the Infrapoint intoning the name ENBH (Enubehe). They then charge the Pentagram with an invoking spiral intoning the name of the part of the soul Nephesh.

By the God name Adonai ha-Aretz, I conjure the powers of Manifestation. 
I call upon you, Sandalphon, your gentle administration brings order and purpose to the World. Send forth your Kerubim that we may master the Elements within ourselves, and therein fulfill our potential.

The Celebrant and co-workers then draw an invoking Pentagram of Spirit Feminine in the Mesopoint intoning the name ANANAEL (Anua-nua-ela). They then charge the Pentagram with an invoking spiral intoning the name of the part of the soul Ruach.

By the God name Yahweh Eloah ve-Daath, I invoke the powers of the Center. 
I call upon you, Mikael, for you assure the balance and harmony of All
Send us the Melekim, your agents of healing and alignment so that this
temple may be unified in the ultimate quest for Gnosis.

The Celebrant, standing in the center of the circle, then takes the sword and points it to the Southern Watchtower, drawing a upright triangle therein, intoning the God name, Archangel and Choir of Angels associated with that direction (Elohim Gibor, Kamael,  Seraphim). The Celebrant then draws an invoking spiral over the triangle, and draws a line of force from it to the Mesopoint.

The Celebrant then points the sword to the Western Watchtower, drawing a upright triangle therein, intoning the God name, Archangel and Choir of Angels associated with that direction (EL, Tzadqiel,  Chashmalim). The Celebrant then draws an invoking spiral over the triangle, and draws a line of force from it to the Mesopoint.

The Celebrant then points the sword to the Eastern Watchtower, drawing a upright triangle therein, intoning the God name, Archangel and Choir of Angels associated with that direction (Elohim Tzabaoth,  Raphael,  Beni-Elohim). The Celebrant then draws an invoking spiral over the triangle, and draws a line of force from it to the Mesopoint.

The Celebrant then points the sword to the Northern Watchtower, drawing a upright triangle therein, intoning the God name, Archangel and Choir of Angels associated with that direction (Yahweh Tzabaoth,  Auriel,  Elohim). The Celebrant then draws an invoking spiral over the triangle, and draws a line of force from it to the Mesopoint.

The Celebrant then points the sword to the Mesopoint, drawing a great upright triangle therein, intoning the God name, Archangel and Choir of Angels associated with the center (Ehieh, Metatron, Chayoth Ha-qadesh/Adonai ha-Aretz, Sandalphon, Kerubim/Yahweh Eloah ve-Daath,  Mikael,  Melekim). The Celebrant then draws an invoking spiral over the triangle, drawing the three points in the center into unity. The Celebrant says:

The Temple Structure is now complete!

The Celebrant gives the final blessing:

We have traveled to the Regions Beyond to create a place of Power.
A place once that was dark, and now is filled with Light. 
The Forces of the Universe have come to sanctify this Sacred Space
and witness the great works that shall herein follow. 
By the Names of God, through the ministrations of the Archangels
and by the actions of the Choirs of Angels, shall our will
thus be made manifest.   So Mote It Be.

The Celebrant then intones the first Enochian call of the Tablet of Union. Then the circle is charged  and ready for use.

[The working is herein performed -  The Lunar Mystery Rite]

All face East. The Celebrant stands in the center of the circle and says the following introit:
By this ritual of most Sacred Geometry, I call the Elements together.
United they form the Pyramid of Power, and when the Pyramid is crowned
with the Open Eye of Spiritual Awareness, it shall become an expression
of my one True Will. Then I shall find that all my desires have come to be.

The Celebrant proceeds to the Southeast Angle, and standing before it, he/she draws an invoking Pentagram of the chosen Element (Air) with the wand; drawing first the Pentagram and visualizing it as a crimson light, and then drawing an invoking spiral around it and visualizing it as a bright green light. The Celebrant draws an upright triangle over the combined devices of Pentagram and spiral. The Celebrant then intones the name of the Spiritual King of Fire OHOWOHAATAN. Then the Celebrant intones the following incantation:

The Fire of Desire descends from the Eternal Triangle of the Supernal,
inspiring us to seek out our True Will.

The Celebrant proceeds to the Northeast Angle, and standing before it, he/she draws an invoking Pentagram of the chosen Element (Air) with the wand; drawing first the Pentagram and visualizing it as a blue light, and then drawing an invoking spiral around it and visualizing it as a bright orange light. The Celebrant draws a square around the combined devices of Pentagram and spiral. The Celebrant then intones the name of the Spiritual King THAHEBIOBEEATAN. Then the Celebrant intones the following incantation:

Water receives the Divine Inspiration in the square of the Ruach, 
wherein the activity of the mind forms a base for achieving our desires.

The Celebrant proceeds to the Northwest Angle, and standing before it, he/she draws an invoking Pentagram of the chosen Element (Air) with the wand; drawing first the Pentagram and visualizing it as a yellow light, and then drawing an invoking spiral around it and visualizing it as a purple light. The Celebrant draws a large circle around the combined devices of Pentagram and spiral. The Celebrant then intones the name of the Spiritual King of Air TAHAOELOGI. Then the Celebrant intones the following incantation:

Air is the Unity of Fire and Water. It is through the endless 
circle of Nephesh that our desires are measured and focused
so that they can be known as a plan for the physical world.

The Celebrant proceeds to the Southwest Angle, and standing before it, he/she draws an invoking Pentagram of the chosen Element (Air) with the wand; drawing first the Pentagram and visualizing it as a green light, and then drawing an invoking spiral around it and visualizing it as a red light. The Celebrant draws a two dimensional pyramid device (triangle bisected) over the combined devices of Pentagram and spiral. The Celebrant then intone the name of the Spiritual King of Earth THAHAAOTAHE. Then the Celebrant intones the following incantation:

Earth is the Unity of the first three Elements, and yet the whole is greater
than the sum of its parts. United they form the Pyramid, the solid
manifestation of my desire.

The Celebrant proceeds to the center of the circle and stands, facing the North. He/She then draws in the Infrapoint an invoking Pentagram of the chosen Element (Air) with the wand; drawing first the Pentagram and visualizing it as darkness, and then drawing an invoking spiral around it and visualizing it with a white light. The Celebrant draws an inverted invoking Pentagram of Spirit Masculine in the Ultrapoint visualizing it with a gold light, and then drawing an invoking spiral around it and visualizing it with a silver light. The Celebrant then intones the word ENBH (Enubeha).  Then the Celebrant intones the following incantation:

The Pyramid of Power is complete only when crowned with the Udjat.
Thus becoming a complete symbol of the Great Work, and a projection
of my True Will.
 
The Celebrant takes up the magick sword and proceeds to draw the four Angles together in a square, beginning in the Southeast, and going widdershins to the Southwest, the Northwest, the Northeast and completing the circuit in the Southeast. The Celebrant then draws each of the four Angles to the center of the circle in the Ultrapoint, beginning with the Southeast Angle, proceeding deosil and ending in the Northeast. The pyramid structure is now fully erected. 
 
The Celebrant circumambulates the magick circle deosil, beginning in the East, chanting the Power Chant as he/she traces a spiral path from the outside of the circle to the center, circumambulating the circle three times.  Once in the center, the celebrant draws the power in the Infrapoint through his/her body up into the Ultrapoint, thus becoming its mediator.  

The drawing up  is conceptualized with the Ascension gesture (raising the hands, beginning with one's palms on the ground, slowly, to over one's head). The Assumption of the Power spell is conceptualized with the gesture of drawing the power from above one's head down to one's body (the heart). These two gestures are performed together as an expression of connecting the Infrapoint with the Ultrapoint through one's physical body.  The following is the Power Chant in Enochian:

GIGIPAH              DE        LAD         VNIGLAG               PUGO        BIEN
(Giyo-giyopeahe)   (daeh)   (Alada)     (Vanu-yogila-agi)    (Pe-uagio)   (Be-yoenu)
Living Breath            of          God          descend                   unto           my Voice

C         NA     LONSA          LAP         ZIR              HATH              DE        IAIDA. 
(Ka)    (Nua)  (Laonusa-ah)   (La-ape)  (Zoda-yore)  (Hea-tehe)         (Daeh)   (Yoa-yoda-a)
with     your      Power              for             I am       a true worshiper    of         the Highest. 

The Celebrant charges the prepared magick sigil, which embodies the purpose of the rite. This is accomplished by first holding it in the incense smoke, and then placing it upon the altar over the selected Naib Tarot card (8 of Swords), and drawing an invoking spiral upon them with the wand. The Celebrant then concentrates on the talisman and the selected Tarot card together. Finally, the Celebrant stands in center of the circle, and intones the Summoning of Power chant.   

The magician performs this section only if the Assumption of the Grail Spirit ritual has been omitted. The celebrant is standing in the center of the circle, having wound up the power, and therein he/she performs the following Self-Alignment exercise. (This was performed by Frater Anubis to establish his own corresponding God-form. Soror Nike had already assumed the Goddess aspect at this point in the working.)

The magician stands in the Osiris position, and visualizes his/her image of the Deity, and silently summons It with love and veneration. The Celebrant then performs a self-crossing causing the chakras to align in an equal arm cross over his/her body. This is done in the following manner:

The Magician touches the forehead, and says: FROM THE HIGHEST..  and then touches the genitals, and says: TO THE SOURCE OF LIFE..  and then touches the right shoulder, and says: THROUGH THE GRACE..  and then touches the left shoulder, and says: AND THE POWER..  and then folds the hands before the heart, and says: UNIFIED IN LOVE, SO MOTE IT BE. 

The Magician then meditates for a moment, with his/her arms outstretched, to form a cross with the whole body. In this posture, the power of the spirit of the Deity is internally summoned. After the meditation is completed, the Celebrant draws upon him/herself a triangle representing the gateway through which the spirit of the Deity shall enter. The Celebrant says a short invocation of the Deity. The Self-Alignment is complete.

The Celebrant is facing the North, and says the following preamble:        	

I summon and call this Spiritual Power, In the Names of Isis and Osiris,
and their Union within the All.  

The magick power is thus imprinted with the authority of the God name pair.

The Celebrant makes an invoking spiral in the center of the circle to the Ultrapoint.        

I name you, Ray of Life from my God. 
You are (Elohim Tzabaoth)!

This statement identifies the magick energy with one of the ten aspects of the Deity. In this case, the magick energy is that of the eighth emanation or attribute of the Deity (the Sephirah Hod). 

The Celebrant makes an invoking spiral in the center of the circle to the Ultrapoint. 

I summon and call this Glorified Light, the Qualified Power of potent intent.  You are (Hod) of (Yetzirah), the inspiration of (Jupiter in Gemini, "Shortened Force"). 

[Frater Anubis uses the placement of one of the ten Sephiroth within one of the four Qabbalistic Worlds to establish the quality of the Qualified Power. The title used for the Qualified Power is taken from the astrological associations and Tarot titles of the forty Naib cards of the Tarot as determined by the tradition of the Golden Dawn. (See the book 777, column CXXXV).]

The Celebrant makes an invoking spiral in the center of the circle, to the Ultrapoint. 

I summon the inspiration of (Jupiter in Gemini, "Shortened Force")
I cause you to come, I draw you down.
I absorb you into me.  Eh-he-ya!  Eh-he-ya!
Eh-he-ya!! 

This final statement uses the description of the Magick Power and reinforces it within the mantric chant.

The above mantric round is repeated in ever faster revolutions until it is reduced to the last word, the three syllables (EH-HE-YA), which are chanted ever faster, until reaching a climax. The final expression at the end is the "YA!!" (EH-HE-YA is Ehieh, which is Hebrew for "I am"). 

The Celebrant circumambulates the magick circle widdershins, beginning in the North and in the center of the circle, chanting the Release Chant as he/she traces a spiral path from the center of the circle to the outside, circumambulating the circle three times. At each circuit of the circle, the energy becomes more intense, almost resisting his/her passage. At the end of the circuit, the Celebrant stands in the North, sends the power out with a forced exhalation, and projects the power with both arms extended out.  The following is the Release Chant:

AVAVACO              DARBS          BIEN           MOLVI         S       PUGO        QAA
(Ava-va-a-cao)         (Da-arebesa)   (Beyo-enu)   (Mi-ola-vayo) (Sa)   (Pe-ugio)   (Qa-a-ah)
Thunders of Increase    obey             my voice       Surge            forth     unto         Creation

PILD           LAP            ZIR           HAOTH        PE          IAIDA.
(Peyolada)   (La-ape)  (Zoda-yore)  (Ha-aote-he)  (pe-eh)  (Yoa-yoda-a)
Continually     for             I am          a worshiper      of         the Highest.