Names: Azazel, Azazael, Za-za-e’il, Azazil, Azazyel
Qlipha: Thaumiel (Moloch & Satan/ Pluto & Neptune)
Etymology: Goat of Removal; God of Victory; God of Strength
Direction: South; East
Species: Djinni, Angel, and Other/Unknown
Color: Blue, Red, Black
Rank: Demon Prince of Air; Standard-Bearer of the Armies of Hell; Leader of the Watchers; Chief of the Sei’irim
Demonic Order: Second Order
Element: Air; Fire
Enn: Eya On Ca Azazel Aken
Koetting’s Chant: Itzrel Itzrel Azazel
Jehannum’s Chant: Aperiatur Dudael, et germinet Azazel
Azazel appears as the leader of the Grigori/Watchers who fell in the books of Enoch and Genesis, teaching about jewelry, weaponry (swords, knives, breastplates, shields), warfare, witchcraft, jewelry, and cosmetics to humankind upon rebellion. He is related to the desert wilderness where he presides over satyr-like demons called the Sei’irim [goat demons]. He became the progenitor of the Nephilim alongside his Grigoric legions, which Nephilim now populate the Black Earth of Nahemoth. He is said to be bound to the earth and teach crystal magick, geology, the liberal arts, and other sciences. According to The Way of Ahriman, “This god’s attributes are of vanity, war, and lust.”
Azazel is viewed as a Promethean figure, magickal initiator, and harbinger of philosophical insight and all manner of innovation. He has been portrayed as an unclean bird in apocryphal non-scripture, which explains his manner of appearance to me. One Demonolater described his manifestation to her as a man with short brown hair and horns, matching his traditional depiction as a Horned God. Azazel appears as silver reptilian-looking bird with a sharp tail, roughly nine feet tall (not including the tail). Other texts describe him as a twelve-winged dragon. He is equally powerful in the day and the night.
In apocryphal lore, Azazel is presented as the opposer to Raphael. In Qabbalah, however, he is conceived of as being the Qliphothic opposite of Metatron, the Visible Face of God (in my encounters with Metatron, I am %100 certain that he is not an aspect of Jehovah, and is genetically similar to Baelzebuth and Satan). Azazel, then, is the Visible Face of the Infernal Divine, and is attributed to the realm of Thaumiel (Moloch & Satan/ Pluto & Neptune). Alternative demonography has presented him and Amaymon as the opponents of Uriel.
While most demons manifest progressively throughout the duration of a ritual performed to them, Azazel often manifests at the very end of his ritual.
To quote John Saunders, Azazel was primarily associated with the goat, representing worldly wisdom and stubborness. His association with this particular animal comes from the Jewish Ritual of Atonement in which lots were cast for two goats, one who was to be sacrificed to Yahweh as a “sin offering,” and the other who was to be driven into the wilderness, alone, as an offering for Azazel. The purpose of sending the goat out into the wild rather than killing it was to banish or drive away the “sins” of the tribe. Azazel, having taught man the forbidden arts of philosophy, science, civilization and magic, was blamed for “tempting men away” from their meek subordination to the tyrannical Yahweh, thereby introducing “sin” into the human world. It is from the Ritual of Atonement that we get our modern day term “scapegoat,” and it is also from this that the Devil really gets His horns and hooves, not from the Greek Pan as so many neopagans like to believe.
Azazel is also associated with the serpent and the peacock. As Samael, the venomous one, it was believed by the Jews that Azazel had taken the form of the serpent that tempted Adam and Eve. The story of the serpent and the fruit is symbolic of Azazel’s encouragement of the human ability to think independantly about morality and religion, rather than be blindly submissive to whatever one is taught to believe from birth. In a more primitive context, the serpent also represents sexuality (because it was after the serpent tempted Adam and Eve with the fruit that they had become aware of their nakedness) and regeneration (because the serpent sheds its old skin to reveal a new one). The significance of the peacock, with which Azazel is associated in the Arabic culture, is that the peacock is a beautiful and prideful bird, representing Azazel’s own sense of beauty and pride before the Abrahamic deity.
While this entity is often equated with Azael and Semyaza, you will find that their manifestation are incredibly distinct, but they could be, as S. Conolly might say, “manifestations of the same demonic force.” Some authorities have identified Paymon with Azazel, and as counter-intuitive as that is, it resonates with me.
Sources: The Writings of John Saunders, The Way of Ahriman, Thelemic Qabbalah Volume III, The Demon List composed by Terry Thayer, Theosophical Glossary Volume II