A framing rite to be used to establish a temple or other sacred space, complete with preliminary purification, recognition of the powers of time and space, alignment and attunement with cosmic powers, and empowerment to take on greater works.  This ritual is designed to use techniques, aesthetics, and ritual protocols based on the Greek Magical Papyri (PGM), specifically sourcing many of its aspects from particular entries in the PGM or based on other aspects of Hellenic, Greco-Egyptian, Hermetic, Neoplatonic, Pythagorean, or related practices.  Fundamentally, this rite is used as a set of preliminary and concluding actions that frame an actual ritual, whatever it may be.  In other words, whenever you see “add the usual” in the PGM, this framing rite may be considered “the usual” in addition to whatever that specific entry says.  First mentioned in this 2018 post.

Note that in the following ritual text, except for the few short Greek phrases used and the names of spirits listed in the tables below, I’ve left what few barbarous words of power are used in the framing rite in Greek.  I tried to use selected portions of the PGM that didn’t rely too heavily on barbarous words of power, but their use is still essential to PGM-style magic in general.  None of what are used below are particularly long or complicated strings of words of power as some parts of the PGM are known for, but are rather some of the shorter and most common ones; I’ve left them in Greek to prevent formatting clutter.  If you’re unsure on how to read them, consult the listed PGM sections in the Betz translation or learn how to read basic Greek.  I might also recommend to check out this page on the phonetic and esoteric associations of the Greek.alphabet as well as this post on a primer on how to meditate on them to get used to their sound and power.

The framing rite, as the ritual proper itself, will benefit from being done in a previously established or consecrated space, but the framing rite itself suffices to establish a working temple in any space or location.  Further, with minor modifications, anything before the ritual proper according to the framing rite schema given here may also be used as a format for a regimen for daily magical practice.  Not all parts are required, but may be done at the magician’s discretion; when something is optional, I’ve said as much.  The general outline of the framing ritual, in full, is as follows:

1. Send out any non-initiates.  (optional)
2. Ablute with lustral water.
3. Illumine the temple and call on the Lord of the Hour.
4. Call on the Lord of the Day.  (optional)
5. Call on the Lord of the Stars.  (optional)
6. Consecrate the Light.
7. Call on the Guardians of the Directions.
8. Opening prayer.  (optional)
9. Cast the circle.  (optional)
10. Empowerment and fortification.
11. Initial offering of incense to the spirits. (optional)
12. The ritual proper.
13. Closing prayer.  (optional)
14. Dismissal offering to the spirits.
15. Uncasting the circle.  (only if a circle was previously cast)
16. Extinguishing the Light.

The following materials are required for the framing rite itself, in addition to whatever other materials the ritual proper calls for:

• A head covering, such as a shawl or scarf
• A clean basin or bowl
• A clean towel (optional, if desired)
• Fresh water
• Salt or natron
• Bay leaves, or cotton balls along with a tincture of bay laurel and frankincense
• A lamp or candle, not colored red or black
• Incendiary tool, such as matches or a lighter
• Incense, most preferably frankincense
• White chalk, a wand, or a knife to draw a circle (optional, only if desired)

If desired, especially if this is done in a group setting, recite Porphyry’s command from On Images to give a general call to dismiss all unwanted or uninitiated entities, incarnate and otherwise, to leave the space in which the ritual is to be performed:

I speak only to those who lawfully may hear:
Depart all ye profane, and close the doors.

If there is a door to the space in which the ritual is performed, now is the time to close it, unless safety concerns mandate it being open; some sort of barrier should be used instead, such as a bar, board, or stone put across or symbolically blocking the entry to the space.

Prepare the lustral water and ablute with it so as to purify yourself and the temple space. This is essentially the process of making khernips for khernimma:

1. Fill a basin with clean, fresh water.
2. Pour or sprinkle a small amount of sea salt or natron into the water.  I recommend doing this in a cross formation above the basin.
3. Light a whole dried bay leaf or a cotton ball soaked in a tincture of frankincense and bay laurel. Hold it above the basin, and say:
   

   For the sake of purity and becoming pure…

   Quench the fire into the water, and say:

   …be purified!

4. Mix the water thoroughly with the right hand.
5. Wash the left hand with the right, then the right hand with the left, then the face with both hands, reciting:
   

   Χερνίπτομαι (Kherníptomai)! In purity, I cleanse myself and free myself from defilement.

6. With the right hand or a bundle of bay leaves, sprinkle the khernips around you in a counterclockwise direction, reciting:
   

   Begone, begone, you polluting spirits, you evil spirits, begone, begone!
   May all that is profane be cast out, that only holiness may here remain.

7. If desired, pat the face and hands dry with a clean towel or cloth.
8. Cover your head with a loose-fitting shawl, scarf, stole, hood, or other headcovering.

If more than one person is present, the lead magician prepares the khernips, washes themselves, and asperges the temple space first.  After that, the other ritual participants wash themselves only (reciting only the “Χερνίπτομαι! In purity…” part).

Illumine the temple with sacred fire that shines forth with the light of Divinity. This is a combination of both a conjuration of the flame of the lamp or candle to be used in the ritual as well as an invocation to the temporal Lord of the Hour.  This lamp or candle should not be colored red or black, given the general proscriptions against it in the PGM for most types of work, and should be kept separate from other lights used in the ritual proper unless it’s a lamp divination or theophany that uses such a light.  Light the lamp or candle, ideally while standing to the west of the lamp and facing east towards it, and recite the following conjuration of the flame based on the spell for fires to continue from PGM XIII.1—343 (the Eighth Book of Moses) and the invocation to the lamp of PDM xiv.1—92 and PDM xiv.489—515, depending on whether the ritual is done during the daytime or the nighttime.

• Diurnal conjuration of the flame:
  

  I conjure you, Fire, o daimon of holy Love, the invisible and manifold, the one and everywhere, to remain in this light at this time, shining and not dying out, by the command of Aiōn!
  Be great, o light!  Come forth, o light!  Rise up, o light!  Be high, o light!
  Come forth, o light of God!
  O bright face of Hēlios, …,  servant of God, you whose hand is this moment, who belongs to this Xth hour of the day, bring your light to me!

• Nocturnal conjuration of the flame:
  

  I conjure you, Fire, o daimon of holy Love, the invisible and manifold, the one and everywhere, to remain in this light at this time, shining and not dying out, by the command of Aiōn!
  Be great, o light!  Come forth, o light!  Rise up, o light!  Be high, o light!
  Come forth, o light of God!
  O bright angel of Selēnē, …, servant of God, you whose hand is this moment, who belongs to this Xth hour of the night, bring your light to me!

The rulers of the unequal hours of the day and the night, taken from PGM IV.1596—1715 (Consecration of the Twelve Faces of Hēlios) and PGM VII.862—918 (Lunar Spell of Klaudianos):

Hour	Diurnal (PGM IV.1596—1715)	Nocturnal (PGM VII.862—918)
I	ΦΑΡΑΚΟΥΝΗΘ PHARAKŪNĒTH	ΜΕΝΕΒΑΙΝ MENEBAIN
II	ΣΟΥΦΙ SŪPHI	ΝΕΒΟΥΝ NEBŪN
III	ΑΜΕΚΡΑΝΕΒΕΧΕΟ ΘΩΥΘ AMEKRANEBEKHEO THŌUTH	ΛΗΜΝΕΙ LĒMNEI
IV	ΣΕΝΘΕΝΙΨ SENTHENIPS	ΜΟΡΜΟΘ MORMOTH
V	ΕΝΦΑΝΧΟΥΦ ENPHANKHŪPH	ΝΟΥΦΙΗΡ NŪPHIĒR
VI	ΒΑΙ ΣΟΛΒΑΙ BAI SOLBAI	ΧΟΡΒΟΡΒΑΘ KHORBORBATH
VII	ΟΥΜΕΣΘΩΘ ŪMESTHŌTH	ΟΡΒΕΗΘ ORBEĒTH
VIII	ΔΙΑΤΙΦΗ DIATIPHĒ	ΠΑΝΜΩΘ PANMŌTH
IX	ΦΗΟΥΣ ΦΩΟΥΘ PHĒŪS PHŌŪTH	ΘΥΜΕΝΦΡΙ THYMENPHRI
X	ΒΕΣΒΥΚΙ BESBYKI	ΣΑΡΝΟΧΟΙΒΑΛ SARNOKHOIBAL
XI	ΜΟΥ ΡΩΦ MŪ RŌPH	ΒΑΘΙΑΒΗΛ BATHIABĒL
XII	ΑΕΡΘΟΗ AERTHOĒ	ΑΡΒΡΑΘΙΑΒΡΙ ARBRATHIABRI

Similarly, though not necessarily required, an invocation to the ruling god of the day may also be made at this time.  This may be done in one of two ways: either by the ruler of the day according to the planet, or according to the ruler of the Pole using the Seven-Zoned method from PGM XIII.1—343/XIII.646—734.

Using the same section from PDM xiv.489—515 as before, invoke the planetary ruler:

• Using the day ruler method:
  

  O blessed god, …, servant of God, you whose hand is this moment, who rules over this day, bring your light to me!

• Using the Seven-Zoned (Pole ruler) method:
  

  O blessed god, …, servant of God, you whose hand is this moment, who rules over the Pole on this day, bring your light to me!

Alternatively, another invocation to the appropriate planet may also be used, such as praying the Orphic Hymn to that planet.

Weekday	Ruling Planet
	By Day	Pole Ruler
Sunday	Hēlios	Selēnē
Monday	Selēnē	Hermēs
Tuesday	Arēs	Aphroditē
Wednesday	Hermēs	Hēlios
Thursday	Zeus	Arēs
Friday	Aphroditē	Zeus
Saturday	Kronos	Kronos

If further desired, though again not required, an invocation may be made to the Zodiac sign that rules the present time, based on PGM VII.795—845 (Pythagoras’ request for a dream oracle and Demokritos’ dream divination).  Given the lunar and nighttime connections of that ritual, it may be best to call upon the sign of the Zodiac in which the Moon is currently found; however, for more solar-oriented rituals, using the Zodiac sign in which the Sun is currently found may be used instead.  A combined method, which I would recommend, calls upon the two signs of both the Sun and the Moon together:

O blessed heavens, solar … and lunar …, you two asterisms that watch over all the works of the world, bring your light to me!

If, however, the Sun and Moon are in the same sign:

O blessed heaven, …, you great asterism who watches over all the works of the world, bring your light to me!

Zodiac Sign	Name
Aries	ΑΡΜΟΝΘΑΡΘΩΧΕ HARMONTHARTHŌKHE
Taurus	ΝΕΟΦΟΞΩΘΑ ΘΟΨ NEOPHOKSŌTHA THOPS
Gemini	ΑΡΙΣΤΑΝΑΒΑ ΖΑΩ ARISTANABA ZAŌ
Cancer	ΠΧΟΡΒΑΖΑΝΑΧΟΥ PKHORBAZANAKHŪ
Leo	ΖΑΛΑΜΟΙΡΛΑΛΙΘ ZALAMOIRLALITH
Virgo	ΕΙΛΕΣΙΛΑΡΜΟΥ ΦΑΙ EILESILARMŪ PHAI
Libra	ΤΑΝΤΙΝΟΥΡΑΧΘ TANTINŪRAKHTH
Scorpio	ΧΟΡΧΟΡΝΑΘΙ KHORKHORNATHI
Sagittarius	ΦΑΝΘΕΝΦΥΦΛΙΑ ΞΥΥ PHANTHENPHYPHLIA KSUHU
Capricorn	ΑΖΑΖΑΕΙΣΘΑΙΛΙΧ AZAZAEISTHAILIKH
Aquarius	ΜΕΝΝΥΘΥΘ ΙΑΩ MENNYTHYTH IAŌ
Pisces	ΣΕΡΥΧΑΡΡΑΛΜΙΩ SERYKHARRALMIŌ

With the sacred light lit and the appropriate powers of the present time invoked, uncover your head and recite the Light-Retaining Charm based on PGM IV.930—1114 (Conjuration of Light under Darkness):

I conjure you, holy Light, breadth, depth, length, height, brightness,
by ΙΑΩ ΣΑΒΑΩΘ ΑΡΒΑΘΙΑΩ ΣΕΣΕΓΓΕΝΒΑΡΦΑΡΑΓΓΗΣ ΑΒΛΑΝΑΘΑΝΑΛΒΑ ΑΚΡΑΜΜΑΧΑΜΑΡΕΙ ΑΙ ΑΙ ΙΑΩ ΑΞ ΑΞ ΙΝΑΞ
(IAŌ SABAŌTH ABRATHIAŌ SESENGENBARPHARANGĒS ABLANATHANALBA AKRAMMAKHAMAREI AI AI IAŌ AKS AKS INAKS)
remain by me in the present hour, until I have accomplished all I have set out to do!
Now, now, immediately, immediately, quickly, quickly!

Call upon the Guardians of the Directions.  This is essentially using my Invocation of the Solar Guardians, based on PGM II.64—183 and PGM.XII.14—95, to recognize the four spiritual entities who stand guard of the stations of the Sun at sunrise, noon, sunset, and midnight, as well as the realms and rulers of the heights and the depths, so as to orient and protect both the temple and the magician.  The first guardian to be invoked is the one who controls the quarter of the sky where the Sun currently is: between sunrise and noon, the Guardian of the East should begin the invocations; between noon and sunset, the Guardian of the South; and so forth.

1. First, face the East or, if preferred, whatever quarter of the sky the Sun happens to be in at the moment of the invocation.
2. Take a half-step forward with the right foot, raise the right hand forward and out, and raise the hand up and out towards that direction.  Give the salutation to the guardian, lower the hand, bring the right foot back, then turn 90° clockwise to salute the next guardian.  The four salutations for these guardians are, with the order to be changed according to the direction first started with:
   

   ΙΩ ΕΡΒΗΘ (IŌ ERBĒTH), take thy place in the East!
   ΙΩ ΛΕΡΘΕΞΑΝΑΞ (IŌ LERTHEKSANAKS), take thy place in the South!
   ΙΩ ΑΒΛΑΝΑΘΑΝΑΛΒΑ (IŌ ABLANATHANALBA), take thy place in the West!
   ΙΩ ΣΕΣΕΓΓΕΝΒΑΡΦΑΡΑΓΓΗΣ (IŌ SESENGENBARPHARANGĒS), take thy place in the North!

3. Once all four guardians of the cardinal directions have been saluted, return to the original direction, and stand with both feet together.
4. Look directly up and extend the right palm outwards and upwards to salute the guardian of the heights:
   

   ΙΩ ΑΚΡΑΜΜΑΧΑΜΑΡΕΙ (IŌ AKRAMMAKHAMAREI), take thy place in the Heights!

5. Look directly down, and extend the right palm outwards and downwards to salute the guardian of the depths:
   

   ΙΩ ΔΑΜΝΑΜΕΝΕΥΣ (IŌ DAMNAMENEUS), take thy place in the Depths!

6. Extend both arms outward with the right hand turned up and the left hand turned down, and give the concluding call:
   

   For I am ΜΑΛΠΑΡΤΑΛΧΩ (MALPARTALKHŌ) standing in the midst of the All!

At this point, if desired, the magician may enter into a phase of prayer before any further work.  This is not required, but those who take a more liturgical or Hermetic priestly approach may consider reciting such prayers as the Prayer of Hermes Trismegistus from the Corpus Hermeticum, the Stele of Aiōn from PGM IV.1167—1226, the Hymn of the Hidden Stele from PVM IV.1115—1166, or other such prayers.  This would be to focus the mind of the magician as well as to further sanctify the temple, but these are not strictly required to be performed.

Before further work, some magicians may feel more comfortable working within a cast circle.  Given the purification, illumination, and warding of the temple in the previous steps, a circle may be deemed superfluous and unnecessary, and though researchers like Stephen Skinner suggest that circle-working could have been a common aspect of PGM-style magic, very few rituals in the PGM and similar works explicitly call for a circle, and most have no need for one.  However, should a circle be desired for further working, one may be cast at this point.  Starting from the same direction that the Guardians of the Directions began and proceeding clockwise, trace a circle on the ground (either drawn out in white chalk or natron, or traced with the fingertips of the dominant hand, a wand, or a knife) while reciting the following (adapted from my older preparatory/framing rite the Q.D.Sh. Ritual).  As there are four lines in the chant that follows, draw the circle slowly and thoughtfully enough such that each line can be recited within the tracing of one quarter of the circle.

In the name of the Nous, this circle is consecrated for our defense.
By the power of the Logos, this circle is defended for our perfection.
For the sake of the Sophia, this circle is perfected for our work.
Through the might of the Aiōn, may all that is baneful be cast out, that only Good may here remain.

Empower yourself.  This is a three-step process, combined from one popularly-known modern one and two adapted from the PGM.  The first part is what I call the “Ray of Heaven and Earth”, which is a variant of the first part of Jason Miller’s “Pillar and Spheres” energy work method from The Sorcerer’s Secrets; the visualization is largely the same, but I’ve replaced the chants from Latin/English with appropriate Greek ones.  The second part is a shorter form of the Heptagram Rite from PGM XIII.734—1077; it’s more involved than a simple Calling the Sevenths (which is fine on its own and may be substituted here instead for time), but it’s also not the entire Heptagram Rite, either; this middle-form is what I call the Minor Heptagram Rite.  This is finished with the final declaration of power and protection from the Headless Rite from PGM V.96—172, using the Crowley form of the ritual (though substitutes may be made here as well).

1. Perform the Ray of Heaven and Earth.
   1. Stand upright with the back straight. Center yourself.
   2. Visualize an infinite, infinitely white light shining directly above you, infinitely distant in the highest heavens.
   3. Intone: Κατάβαινε, ὦ πέλεια! (Katábaine, ō péleia! or, in English, “Descend, o Dove!”) As you intone this, inhale deeply and visualize a ray of white light shining down from the heavens directly into the crown of the head, down through the spine, through the sacrum, and downwards infinitely below you. Exhale slowly, feeling purifying, soothing, straightening power radiate from the ray into the rest of your body.
   4. Maintain the above visualization. In addition to that, Visualize an infinite, infinitely red light shining directly below you, infinitely distant in the lowest reaches of the earth.
   5. Intone: Ἀνάβαινε, ὦ ὄφϊ! (Anábaine, ō óphï! or, in English, “Ascend, o Serpent!”). As you intone this, inhale deeply and visualize a ray of red light shining up from the earth directly into the sacrum, up through the spine, through the crown, and upwards infinitely above you. Exhale slowly, feeling vivifying, heating, hardening power radiate from the ray into the rest of your body.
   6. Visualize both rays, the white descending from heaven though you into the earth and the red ascending from earth through you into heaven, and mixing in your body, connecting it with all the heavens and all the earth with you in the direct center channel between them.
   7. Intone: Ἅφθητι, ὦ πυρ! (Háphthēti, ō pur! or, in English, “Be kindled, o Fire!”) As you intone this, inhale deeply and let both powers suffuse your body in an infinitely bright light, feeling all the powers of heaven and earth connect within you. Exhale slowly, letting the power radiate through you and from you, having connected with heaven and hell equally.
2. Perform the Minor Heptagram Rite.  If desired, the shorter Calling the Sevenths may be done instead, but for full rituals, the Minor Heptagram Rite is preferred.
   1. Recite the invocation to Aiōn:
      

      I call on you, eternal and unbegotten Aiōn, who are One, who alone hold together the whole creation of all things, whom none understands, whom the gods worship, whose name not even the gods can utter. Inspire from your breath, o ruler of the Pole, the one who calls on you who is under you! I call on you as the gods call you! I call on you as the goddesses call you! I call on you as the winds call you!

   2. Face the sunrise in the east with arms raised in the orans gesture.
      

      I call on you as the east: Α ΕΕ ΗΗΗ ΙΙΙΙ ΟΟΟΟΟ ΥΥΥΥΥΥ ΩΩΩΩΩΩΩ (A EE ĒĒĒ IIII OOOOO YYYYYY ŌŌŌŌŌŌŌ)

   3. Face north with arms raised in the orans gesture.
      

      I call on you as the north: Ε ΗΗ ΙΙΙ ΟΟΟΟ ΥΥΥΥΥ ΩΩΩΩΩΩ ΑΑΑΑΑΑΑ (E ĒĒ III OOOO YYYYY ŌŌŌŌŌŌ AAAAAAA)

   4. Face west with arms raised in the orans gesture.
      

      I call on you as the west: Η ΙΙ ΟΟΟ ΥΥΥΥ ΩΩΩΩΩ ΑΑΑΑΑΑ ΕΕΕΕΕΕΕ (Ē II OOO YYYY ŌŌŌŌŌ AAAAAA EEEEEEE)

   5. Face south with arms raised in the orans gesture.
      

      I call on you as the south: Ι ΟΟ ΥΥΥ ΩΩΩΩ ΑΑΑΑΑ ΕΕΕΕΕΕ ΗΗΗΗΗΗΗ (I OO YYY ŌŌŌŌ AAAAA EEEEEE ĒĒĒĒĒĒĒ)

   6. Face down with arms raised in the orans gesture.
      

      I call on you as the earth: Ο ΥΥ ΩΩΩ ΑΑΑΑ ΕΕΕΕΕ ΗΗΗΗΗΗ ΙΙΙΙΙΙΙ (O YY ŌŌŌ AAAA EEEEE ĒĒĒĒĒĒ IIIIIII)

   7. Face forward with arms raised in the orans gesture.
      

      I call on you as the sky: Υ ΩΩ ΑΑΑ ΕΕΕΕ ΗΗΗΗΗ ΙΙΙΙΙΙ ΟΟΟΟΟΟΟ (Y ŌŌ AAA EEEE ĒĒĒĒĒ IIIIII OOOOOOO)

   8. Face up with arms raised in the orans gesture.
      

      I call on you as the cosmos: Ω ΑΑ ΕΕΕ ΗΗΗΗ ΙΙΙΙΙ ΟΟΟΟΟΟ ΥΥΥΥΥΥΥ (Ō AA EEE ĒĒĒĒ IIIII OOOOOO YYYYYYY)

   9. Recite the second invocation to Aiōn, based on the Eighth Book of Moses (PGM XIII.1—343) and the Headless Rite (PGM V.96—172):
      

      I call on you, who are greater than all, the creator of all, the self-begotten who see all and are not seen! For you gave to Hēlios glory and all power, and to Selēnē the privilege to wax and wane and have fixed courses, yet you took nothing from the earlier-born darkness, but apportioned all things so that they should be equal! For when you appeared, both Order and Light arose! All things are subject to you, whose true form none of the gods can see, who change into all forms! You are invisible, o Aiōn of Aiōns, and through you arose the celestial pole from the earth! Hear me and help me, o lord, faultless and unflawed, who pollute no place, for I bear witness to your glory! Lord, King, Master, Helper, empower my soul!

3. Recite the final empowerment of the Headless Rite:
   

   ΑΩΘ ΑΒΑΩΘ ΒΑΣΥΜ ΙΣΑΚ ΣΑΒΑΩΘ ΙΑΩ (AŌTH ABAŌTH BASYM ISAK SABAŌTH IAŌ)
   Come forth and follow, so that every spirit, whether heavenly or ethereal, upon the earth or under the earth, on dry land or in the water, of whirling air or rushing fire, and every spell and scourge of God may be obedient unto me.

   Alternatively or additionally, if another phylactery is to be used for a given ritual, this is the proper time to don it and recite any accompanying prayers or invocations that go along with it.  These include rings, pendants, headwear, anointing with oils, or the use of other charms, spoken or otherwise.

Now, complete the empowerment and establishment of the temple by reciting the following, again from the Crowley version of the Headless Rite:

Thus have I spoken; thus are the words!
ΙΑΩ ΣΑΒΑΩΘ (IAŌ SABAŌTH)

At this point, the temple has been prepared and established as a sacred space, and you as the magician have become empowered and placed yourself under the powers of the cosmos and of those who watch over the temple.  If desired, incense may now be lit for its own sake as a means to further purify the temple, as well as an offering for the powers that watch over and already inhabit it, though it is not necessary to do so at this time and is better reserved for the ritual proper that follows.

With all the above done, the ritual proper may then begin in earnest.  Whatever happens here depends on the magician and the ritual itself.

After the ritual proper, prayers of thanksgiving and communion (such as the Prayer of Thanksgiving of Hermes Trismegistus from the Corpus Hermeticum) may be made at this point, especially after purely theurgic or truly divine rituals, but are not required.

Once the ritual proper has come to a close, the temple must also be closed with a general dismissal of spirits and a formal extinguishing of the light:

1. Light a small amount of incense as a final thanks, general dismissal, and banishing, reciting the following based on the final prayers from PGM I.262—347, PGM IV.154—285, and PGM VII.930—1114.  Frankincense is the best general choice for this, but other types of incense may also be offered based on the nature of the ritual done before.
   

   I have been attached to your holy form;
   I have been given power by your holy name;
   I have been blessed with your holy emanation of the Good;
   Be gracious unto me, Lord, god of gods, master, daimōn, primal, elder-born one!

   I give thanks to you, o great gods, elder-born, mighty powers!
   Depart, lords, depart into your heavens, into your places, into your courses.
   I adjure by the fire which first shone in the void,
   I adjure by the power which is greatest over all,
   I adjure by him who destroys even in Hadēs
   That all now depart from this place, returning to your abodes,
   And harm me not, but be forever kind.
   Keep me healthy, unharmed, untroubled by ghosts, free from calamity, and without terror.
   Hear me for all the days of my life!

   Thus have I spoken; thus are the words!
   ΙΑΩ ΣΑΒΑΩΘ (IAŌ SABAŌTH)

2. If the optional circle was cast earlier, it should be traced counterclockwise starting at the same direction from which it was drawn prior to such prayers.  If the circle was merely traced, e.g. with the fingertips or a wand, trace it in reverse using the same means; if it was drawn in e.g. chalk or natron, make four openings in the circle aligned to the four directions as the circle is otherwise traced with the fingertips.  No invocation or chant is required for this, but a short thanksgiving prayer may be said, such as the following from my own simple thanksgiving practice:
   

   Nous, Logos, Sophia, Aiōn,
   Thank you very much for everything.
   I have no complaints whatsoever.

3. Extinguish the light.  With the eyes closed, recite the following over the flame of the lamp or candle using the Dismissal of Light from PGM VII.930—1114 as well as a short form of the method for quenching fire from PGM XIII.1—343, the first to send away the holiness in the flame and the second to put out the physical flame itself:
   

   ΧΩΩ ΧΩΩ ΩΧΩΩΧ (KHŌŌ KHŌŌ ŌKHŌŌKH), holy brightness!
   Depart, holy brightness!
   Depart, beautiful and holy light of the highest God Aiōn!

   Hear, o Fire, o work of the works of God, o glory of the Sun!
   Be quenched, become cold, and let your flame be scattered that it may touch no one and nothing!

   Cover your head once more, open your eyes, then put out the fire in one swift motion.

The temple space has now been closed, and the ritual has now come to a complete end.  Follow-up meditation or prayers may be made or a meal may be served, and any clean-up of the temple may now be done.