Ways to Pray the Rosary

Once one is accustomed to reciting and meditating upon the Rosary, there are some options for delving further into the practice. Below are three paths, and again these are also noted in the ECE version of the Scriptures.

The Eidetic Path

This is good for keeping the mind fixed, particularly during the Daughter decades. The method is to select one particular image for each bead, so that the mind moves rapidly over a set path. It is a good elementary method, because each image will touch off numerous reactions in the unconscious spiritual memory, while the conscious mind is prevented from wandering.

One cannot use the method fully for the first decade, but one can take guiding images Creation 1:1-7. For the beads of the Daughter decades, I would suggest the following images from the Mythos:

  • Nativity Decade: 1) the conception upon the waters, 2) the journey and entry into the cavern, 3) the appearance of the Star, 4) the coming of the children of the earth, 5) the appearance and address of the Janya, 6) the silence before dawn, 7) the voice from the cavern and the rejoicing of the daughters of Heaven, 8–10) the adoration of the Mother and Child.
  • Passion Decade: 1-7) the seven gates of Hell, 8) the binding of Her hands and the beating, 9) the death, 10) the hanging upon the pillar (it is important to try to understand the particular sinking dread associated with the seven gates). OR: 1) the descent into Hell, 2) the questions of the Dark Queen, 3) the binding of Her hands, 4) the beating and humiliation, 5) the kneeling before the Dark Queen, 6) the death, 7-8) the body upon the pillar, 9) the desolation of the world, 10) the sorrow of the Mother.
  • Resurrection Decade: 1) the shattering of the gate of Hell, 2) the taking down of the body, 3) the sprinkling of water, 4) the awakening of the Daughter, 5) the embrace of Mother and Daughter, 6) the robing of the Daughter by Janyati, 7) the leading of the souls out of Hell, 8) the greeting of the children of earth, 9) the ascent into Heaven, 10) the crowning of the Queen of Heaven.

    • The method cannot be used for the final decade, but one may make the Pentacle on oneself after the Eternity and use the Rose-and-Pentacle meditation.

    The Contemplative Path

    This involves an intellectual fixing upon the Mysteries themselves. A deep and thoughtful consideration of what they mean, what they are, and of one's own relationship to them. For example, in the second decade, one might fix upon the image of Mother and Child, and let the mind play upon the Truth that though They are two Persons, yet They are one and the same. This is not always an easy method, but it can be a very rewarding one. (Incidentally, it is a good idea to keep a record of any thoughts which strike you as important.)

    The Emotional Path

    In this method we attempt to realise the Mysteries through emotion. Again, the Daughter decades provide the most directly accessible material for this, but the final decade can become the most emotionally significant of all as it becomes more fully understood.

    Both the Mother decades call forth an emotion of wonder or glory, which is a little harder to achieve than those of the Daughter decades.

    The emotional pattern of the Rosary is absolutely symmetrical, moving from wonder to joy (Nativity), to sorrow (Passion), to joy again (Resurrection), to wonder again.

    But the wonder and joy of the first half are different from those of the second half. It is hard to describe the subtle shades of emotion, but these are brought out naturally by the consideration of the different Mysteries. In the first half they are fresh and bright, like the new moon. In the second, they are full and glorious, like the full moon.

    In this method, one must throw aside the normal social restraints upon emotion, and allow oneself to feel fully the emotions of the Daughter decades, letting it come through in the tone of the voice and the attitude and movements of the body.

    In practice, of course, every meditation will contain something of all three methods. Nor do these three exhaust the possibilities of the Rosary.