The Rosary of Azazel is one of the most used instruments in the brotherhood’s practices. The use of a segmented rosary for the Star of Azazel prayers has been discussed, e.g. in my Unseen Fire #1 article. Here I will give an example of how such a prayer can be acted out. While the lodge members may have immediate benefit from this explanation, outsiders too may consider constructing a similar practice from the grounds of their own traditions, mutatis mutandis.
In the picture above, one can see that the pearls have here been arranged into the classic order of a Catholic rosary. The pattern goes like this: 1–3–1–(10–1–10–1–10–1–10–1-10). First, there is the vertical line of 1+3+1 beads and the circular line of 5×10+4×1 beads. In case one does the prayer practice twice a day, this makes 10+108 prayers daily, but the practice can be incorporated into any schedule or done spontaneously.
I have marked the Sanskrit AUM symbol on the beads where the prayer chants the mantra of his work. Unless no other personal mantra has been received from some other working, it is usually wise to choose the classic Tibetan Buddhist mantra for the Master within: AUM MANI PADME HUM. This mantra can be changed later.
(1) The first bead marks the PRAYER TO AZAZEL. (See Fosforos, p.188.)
(2) After the three mantras (3 x AUM…), the second separate bead marks the daily CELESTIAL HYMN, given to the celestial governor of the day. (See Fosforos, p.189-199.)
The cycle of the series of beads, numbers 3 to 7, is used to pray for the benefit of any chosen subject. To take each series of ten to focus on a specific subject is usually wise, which leaves the prayer with five different areas of blessings. Using my own rosary as an example, one such possibility is:
(3) For one’s closest friends, relatives, and people/situations requiring special care at the moment or to be met/handled during the day.
(4) The brotherhood. (One’s closest associates in the spiritual working.)
(5) Different kingdoms of nature, including the elements. (Human kingdom, Animal kingdom, Plant kingdom, Mineral kingdom, the kingdom of Culture, the natural essences of Fire, Air, Water, Earth, and Astral. To pray for the well-being of these in the outer world accidentally reflects on their well-being in the aspirant’s own constitution.)
(6) Ten Azazelian virtues to be cultivated within oneself. (These are: Upward striving, Love as empathy, Truthfulness, Self-reflection, Courage, Patience, Creativity, Self-control, Understanding of the reversals of virtues, and the Balance of all the virtues taken together.)
(7) Spiritual entities. (All the way up to the last bead of the overall work of the Masters and their scribes.)
Each of these 50 blessings is given by thinking about the subject of the prayer, not forcefully, absolutely not focusing on any kind of self-chosen result, but sending a neutral blessing to be used in whatever way the recipient’s subconscious deems as the most positive. Each blessing is sent by bowing at the altar while saying aloud or in a voiceless whisper: “Lucifer-Christos, the soul of God, have mercy on us.” This Lucifer-Christos is not any outer divinity; it is one’s Master within.
I have personally used this Rosary practice for twenty years – with changing subjects for the series, but otherwise with this same persistent form –, and consider it as my treasure. The enduring daily prayers are like steps one is able to climb again and again out of the darkness of gloom, sloth, egotism, anger or despair. To make it a habit for the mind to focus on positive blessings every day makes the life both endurable and beneficent, also out of the prayer itself. An agnostic might be wise to take it as weightlifting for one’s soul or yogic practice of energy coordination. An aspirant believing in magic can at the same time consider the practice’s other positive outcomes as well.