Once the night of the ritual is at hand, the practitioner is to summon the Watcher. This is a
common Ceremonial practice – Ceremonial Magick has its roots in Christian magical thought, dating as
far back as Henry Cornelius Agrippa von Nettesheim (a.k.a. Agrippa), and it was, and is, widely thought
in Ceremonial Magick that one can be attacked by a demonic entity during the course of a ritual. Thus,
one is all but required to summon a Watcher, a metaphysical being from an astral plane, to act as a
bodyguard throughout the ritual. This is the point where the trap begins. The 'Simonomicon'
“Conjuration of the Watcher” summons Enki, a trickster God (while it is true that Enki is the Sumerian
God of water and intellect, there are several legends in which he is a trickster along the same lines as the
Norse Loki, or the Greek Goddess of Chaos Eris (the Roman Discordia), though it should be stated that these are distinct characters, and have their own stories and personalities). It also calls upon “He of the
Name Unspeakable, the Number Unknowable.” This is a reference, thinly veiled, to the Hebrew God,
whose true name was lost with the destruction of the Temple in Jerusalem centuries ago, and whose true
name can only be recovered through the Qabbalistic manipulation of the Torah entire, to find the correct
hundreds-of-digits-long number which corresponds to said true name. One is advised, at this point, to
research the power of names, especially true ones. Especially on-point on this subject is Robert Graves,
specifically The White Goddess, (Farrar, Straus and Giroux, New York, 2001), pp. 45-48ff.

This trap requires some careful elucidation. Under the Torah's Ten Commandments, specifically
the Second Commandment, the Hebrew God commands, “Thou shalt have no other gods before Me (“alpa-
nai a-chei-rim e-lo-him yih-yeh-lek-ha lo”, in the transliterated Hebrew).” Thus, to invoke Enki and
the Hebrew God would be an offense to the Hebrew God of such a nature that, at the very least, the
person making said invocation would wind up having the entire invocation being for naught, thus leaving
him (gender assumed from Simon's text) without a Watcher; at worst, it would result in the wrath of the
Hebrew God. Either way, from this point in the ritual on, the practitioner is without the very
metaphysical being he needs to ensure his safety. This is by design.

Each Step, i.e. each Gate, has its own Seal, diagrams of which are given in the 'Simonomicon'
(pages vary depending on edition, and they vary widely). One must carry the Seal engraved on a small
metal plaque one keeps on one's person, in easy reach of one's right hand. At this point, the practitioner is to mark the Earth before him with the Seal of the Gate through which he wishes to pass. Simon (assumed –
it very well might have been any other member of the inner sanctum) makes it clear, in keeping with
Crowlean traditions, that one must pass through each Gate one at a time, with a Lunar Month of
purification, as described above, between each Gate working.

In keeping with standard Ritual and Ceremonial Magick practices, oil lamps (preferably, as they
do not blow out easily in low to medium winds) are to be placed at the North, East, South, and West of
the ritual space, all an equal distance from an altar at the South, which itself is to face North, and are to
be lit clockwise ('Deosil') from the North. This is a standard practice that is used to separate the ritual
space from the physical world. In Ceremonial workings, it is so that any otherworldly beings outside the
ritual space before it is sanctified remain on the outside; it also serves so that anything summoned into
the ritual space cannot leave the ritual space. As will be detailed below, this is also part of the trap, as, in
Ceremonial thought, breaking the circle formed by these Watchtowers (the N,E,S,W oil lamps) can result
in disastrous side-effects such as demonic possession, or worse, depending on who one talks to.

At the altar, a brazier is lit with a flame scented by the star corresponding to the Gate through
which the practitioner is trying to pass. A Goddess image (again, probably Isis) and a God image
(probably Osiris) must be present on the altar.

The ritual itself is fairly simple. First, one lights the brazier and uses it to light, Deosil, the
Watchtowers, starting from the North, summoning each Watchtower via its respective incantation found
in the 'Simonomicon'. Since suitable Crowlean and/or Ceremonial substitutes exist, a discussion of the
Simon version of the incantations to the Watchtowers is unnecessary. One next invokes the Watcher
(and thus falls victim to the first of two traps) and plants a sword in the Earth, which must remain
untouched until the end of the ritual. The Seal of the Gate, on a small metal plaque, must then be held in the right hand
of the practitioner, and its name whispered.

It is at this point that the second trap is possible. One is then to loudly recite the Incantation of
the Walking, while walking Deosil around the depiction of the Gate that the practitioner has drawn on the
Earth. The trap here is that the second Gate's Incantation has an invocation to Azathoth. Thus, in order
to pass through the second Gate, one must not only twice invoke Enki, an infamous trickster God, but one
must also twice anger the Hebrew God, and one must also invoke Azathoth. The trap here should be
obvious to even the least educated layman. As a hint, remember the purpose, in Ceremonial Magick, of
establishing Watchtowers to create a ritual space apart from the mundane world.

One recites this incantation as many times as the number corresponding to the Gate through
which one is trying to pass. After that many recitations, the practitioner is to approach the Gate that has
been drawn upon the Earth from the South and head North until he stands at the center of the Gate, at
which point he is to fall to his knees and look directly skyward. Looking in other directions, according to
Simon et al., will most likely get one eaten by some form of demon. It is at this point that a Messenger
appears. If this is one's first Gate ritual, the Messenger is to give the practitioner a special name, a
password. This password must be used each and every time the practitioner wishes to open a gate. This
is, most likely, a third trap in that it is highly probable, given Enki's involvement, that the name given is
the practitioner's true name (again, see Graves, pp. 30-48ff). Speaking aloud one's true name makes it
known to others – one's true name, in brief, is the key to unlocking one's truest potential, but it is also an
invaluable tool for those who wish true domination over someone as if one knows an entity's true name,
he can control every aspect of what that entity does (hence why the Hebrews destroyed the true name of
their God when their Temple fell centuries ago, lest it fall into enemy hands) – given Enki's involvement,
it is highly possible that the speaking aloud of one's true name grants permission for whatever entities
might be between the Gates to have their way with the practitioner. This is speculative, as, due to the
first two traps, performing the rites and rituals for the Gate Walking is a suicidal endeavor.

At this point, once the Gate has opened (provided the practitioner has used the correct name he
had been given when he opened the first Gate), the practitioner is to stand, thank the Gods (this is plural
in Simon's text, although why is never made abundantly clear), strike the sword so that the Watcher (who
was never there in the first place) can depart, leave the Earth-inscribed depiction of the Gate, put out the
fire on the altar, and snuff the fires at the Quarters (i.e. the North, South, East, and West positions, but
doing so, again, Deosil, starting from the North – there are many warnings in Ceremonial Magick against
ever walking 'Widdershins', or 'counterclockwise', in ritual).

It is worth noting that Simon (or whomsoever actually wrote this ritual) did indeed close the ritual
according to Ceremonial traditions – one does indeed first thank the Gods (and Goddesses, depending on
the ritual and the theological system being used), then thank and dismiss the Watcher, then finally close
the Quarters. Why this order is maintained, when the rest of the ritual is a perversion of Ceremonial
practices, is a mystery. Anything written about this specific portion of the ritual would be nothing more
than idle speculation.