For this rite you will need: wine, an egg, a censure, frankincense, and whatever else you deem necessary.
1. Make the first gesture of the Star Ruby:
Facing East, in the centre, draw deep deep deep thy breath closing thy mouth with thy right forefinger prest against thy lower lip. Then dashing down the hand with a great sweep back and out, expelling forcibly thy breath, cry APO PANTOS KAKODAIMONOS ["Away, every evil spirit"].
I perform the fourfold breath for awhile before the second part of this gesture to silence my mind and prepare for the rest of the rite, the rest is just a simple banishing.
2. Perform the Kabbalistic cross (the version from the LBRP rather than the Star Ruby), replacing Ateh with Eheieh, and Amen with Adonai.
I use this to balance myself. Replacing Ateh (thou art) with Eheieh (I am) establishes the magician as the center of the universe, and is also the god name associated with Kether, paralleling the next word Malkuth. Replacing Amen with Adonai, focuses this balancing and centers myself in tiphareth. Adonai = 65 = 6 + 5 = 11 = Abrahadabra. 6 and 5 are both relevant numbers to Tiphareth, being the 6th sephirah when moving down from Kether, and the 5th when moving up from Malkuth. 5 = 6 is also the formula of the Lesser Adept in the A.'.A.'., 6 = 5 being the formula of the Greater Adept. Adonai is also the name that Crowley used for his HGA, making the name even more fitting. 11 is often considered to be the number of magic, with Abrahadabra meaning, "I create as I speak", further establishing myself in the center.
3. Burn Frankincense in a censure, and carry it with you as you make one full circumambulation deosil. On the second rotation, stop in the Southeast and draw the cross as it is done in the rose cross ritual, vibrating "Saotes". Complete the circle, and continue in this manner, making the crosses in the order of the rose cross, vibrating the name each time, and completing one revolution per cross. After the final cross, make one last revolution and stop in the East.
This section is very similar to the main body of the rose cross ritual, which is a very tipharethian rite, invoking the light of Christ/Tiphareth to balance the area and shield and calm the aura. It forms a sort of protective barrier, that differs from the one created by the LBRP. The name Yeheshuah is replaced with Saotes, an epithet of Dionysus meaning "Saviour". Dionysus is often compared with Christ, being born of a mortal woman and the god Zeus, being twice born, turning water into wine, being a god of liberation; he was also one of the few figures in Greek mythology to resurrect a mortal. etc. Crowley considered him to the "true" Christ.
In total there are 6 circumambulations here. The modified K-cross centered the magician in Tiphareth, this section centers the space or temple in Tiphareth. While the K-cross draws the magician up to Tiphareth, this part draws the light down the tree to meet him.
4. Hold your hands out in front of you palm up and recite the Orphic Hymn to the Daemon.
Thee, mighty-ruling, Dæmon dread, I call, mild Jove [Zeus], life-giving, and the source of all:
Great Jove [Zeus], much-wand'ring, terrible and strong, to whom revenge and tortures dire belong.
Mankind from thee, in plenteous wealth abound, when in their dwellings joyful thou art found;
Or pass thro' life afflicted and distress'd, the needful means of bliss by thee supprest.
'Tis thine alone endu'd with boundless might, to keep the keys of sorrow and delight.
O holy, blessed father, hear my pray'r, disperse the seeds of life-consuming care;
With fav'ring mind the sacred rites attend, and grant my days a glorious, blessed end.
The Hymn calls for a fumigation of Frankincense, which is supplied in the previous step. The original rose cross ritual calls for a variation of the analysis of the keyword after the crosses are drawn, in this ritual a hymn is recited to the Daemon. The Daemon runs parallel to concepts like the HGA, higher genius, the Atman.
5. Clap 11 times, in the pattern 5 - 6.
The meaning of the 5, 6, and 11 were already explained earlier. The claps symbolize a shift in the ritual, the temple is open and the next part can begin.
6. Holding your hands out in front of you as you did when reciting the hymn, recite the invocation/formula from PGM VII 505 - 521 vibrating the names that are in all caps.
Hail Tyche, and you, the Daimon of this place, and you the present hour, and you the present day - and every day as well. Hail Universe, that is Heaven and Earth. Hail Helios for you are the one who has established yourself in the invisible light over the firmament. ORKORETHARA.
You are the father of the reborn Aion ZARACHTHO; you are the father of awful nature THORTCHOPHANO, you are the one who has within yourself the mixture of universal nature, and who begot the five wondering stars, which are the entrails of Heaven, the guts of the Earth, the fountainhead of waters, and the violence of fire. AZAMACHAR ANAPHANDAO EREYA ANEREYA PHENPHENSO IGRAA; you are the youthful one, highborn, scion of the holy temple, kinsman to the holy mere called Abyss, which is located between the two pedestals SKIATHI and MANTO. And the Earth's four basements were shaken, O master of all, holy Scarab. AO SATHREN ABRASAX IAOAI AEO EOA OAE IAO IEO EY AE EY IE EY IAOAI.
This is taken from a rite intended to cause the magician to meet with his own Daemon.
5. Take the wine in your hand and say "This is my blood, the self as I currently know it, the microcosm". Knock 5 times on the altar, and pour it into the glass. Now take the egg and say "This is the Universe, my higher divine self, the macrocosm". Knock 6 times on the alter, crack the egg, and add it to the wine. Hold up the wine and say, "By the great god Akrataphoros, I declare this wine the mixture of universal nature, the great work completed" and down the glass.
The great work can be described as the union of the microcosm and the macrocosm, man and god, the magician and his angel/daemon. The wine represents the self or the microcosm, while the egg is the angel or the macrocosm. Mixing the two is a representation of that union, and is a reference to the invocation from the last step "you are the one who has within yourself the mixture of universal nature. Akrataphoros is another epithet of Dionysus, meaning "Bringer of mixed wine".
6. At this step I usually sit down and scry, or meditate for however long feels necessary. After performing it for awhile, here is where I sometimes have visions or personal revelations.
7. Clap as before, signalling that the ritual is coming to an end.
8. Perform the Kabbalistic cross as before.
I still have a few tweaks that I would like to make to the rite. I'd like to add a second part to the invocation, after drinking the wine, where I self identify as my Daemon/HGA. I'm considering using the part from the Stele of Jeu (the predecesser to the bornless rite) where the magician identifies as the bornless/headless one, but I'm not totally sure yet.
I have also heard of people scrying the sigil of their HGA in order to aid with their efforts. I would like to, at some point, try that out during the scrying stage of the rite. If I am successful, I'd want to confirm it with other means of divination, and then make a mask by making a plaster mold of my face and draw the sigil onto the mask. I'd then put on the mask after drinking the wine, before the self identification with the spirit.
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