Necromancy
by LISA LEE HARP WAUGH
Necromancy has come to be associated more broadly with black magic
and demon-summoning in general, sometimes losing its earlier, more
specialized meaning. By popular etymology, nekromantia became nigromancy
"black arts", and Johannes Hartlieb (1456) lists demonology
in general under the heading. Eliphas Levi, in his book Dogma et Ritual,
states that necromancy is the evoking of aerial bodies (aeromancy).
Evocation is the magic of dark spirit summoning from the planes beyond
human existence. You can summon spirits into the physical plane, order
them to do your bidding. Sorcery is one of the greatest powers so
well left to us from the Age of Alchemy.
Early necromancy is likely related to the roots of shamanism, which
calls upon spirits such as the ghosts of ancestors. Classical necromancers
addressed the dead in "a mixture of high-pitch squeaking and
low droning", comparable to the trance-state mutterings of shamans.
This I have practiced at times but calling up ghost to appear as a
full body apparition is something that I am honing in on in every
ritual I now perform. Many people believe when they or I 'raise' the
dead, that they can tell one's future because spirits are not bounded
by the same laws of time and space as we are.
The historian Strabo refers to necromancy as the principal form of
divination amongst the people of Persia (Strabo, xvi. 2, 39,), and
it is believed to also have been widespread amongst the peoples of
Chaldea (particularly amongst the Sabians or star-worshipers), Etruria,
and Babylonia. The Babylonian necromancers were called Manzazuu or
Sha'etemmu, and the spirits they raised were called Etemmu.
Necromancy was widespread in ancient Greece from prehistoric times.
In the Odyssey (XI, Nekyia), Odysseus makes a voyage to Hades, the
Underworld, and raises the spirits of the dead using spells which
he had learnt from Circe (Ruickbie, 2004:24). His intention is to
invoke and ask questions of the shade of Tiresias, but he is unable
to summon it without the assistance of others.
Necromantic practice is neither the 'right' nor the 'left' path.
It is simply an acute attunement to what many refer to as "death
energy", an affiliation and natural affinity some people have
for the current of transition. It is a fact that some people beside
myself tha feel more at ease or comfortable among the dead rather
than being with the living. Although some cultures may have considered
the knowledge of the dead to be unlimited, to the ancient Greeks and
Romans, there is an indication that individual shades knew only certain
things. The apparent value of their counsel may have been a result
of things they had known in life, or of knowledge they acquired after
death: Ovid writes of a marketplace in the underworld, where the dead
could exchange news and gossip (Metamorphoses 4.444; Tristia 4.10.87–88)
There are also many references to necromancers, called "bone-conjurers",
in the Bible. The Book of Deuteronomy (XVIII 9–12) explicitly
warns the Israelites against the Canaanite practice of divination
from the dead. This warning was not always heeded: King Saul has the
Witch of Endor invoke the shade of Samuel using a magical amulet,
for example. Later Christian writers rejected the idea that humans
could bring back the spirits of the dead, and interpreted such shades
as disguised demons, thus conflating necromancy with demon-summoning.
Proof for the common knowledge of necromancy and belief in its power
is also evident in the New Testament. Others in the court believed
Jesus to be Elijah, another deceased prophet. This account is written
in Christian Canonical Scriptures, mainly the book of Mark, chapter
6:14-16. “King Herod heard about this, for Jesus' name had become
well known. Some were saying, ‘John the Baptist has been raised
from the dead, and that is why miraculous powers are at work in him.’
Others said, ‘He is Elijah.’ And still others claimed,
‘He is a prophet, like one of the prophets of long ago.’
But when Herod heard this, he said, ‘John, the man I beheaded,
has been raised from the dead!”
Lisa Lee Harp Waugh: Photographed
with what many say is real ghost energy collecting around her
right before a ritual to contact a spirit for a local Lone Star
Texas ghost hunter to investigate and document. Lisa says, "
I think in my own life time so far, I have communicted with
more ghosts and Spirits then I have living human beings."
I have had many actual real "Phone Calls From the Dead".
From close to long lost friends and relatives to people I never
ever knew. Some people have to me been reporting experiencing
paranormal phenomena over the telephone over the years. And
it makes me wonder... how long will it be before the first spooky
encounters via internet or text messaging or emailing from beyond
the grave?
Dead wife contacts Lancs man via SMS.
Also I have had this happen within moments of a persons death,
or within 24 hours from time of death. Some real ghosts that
have talked and carried on long indepth conversations with me,
only to find out later that the person had passed away. I have
even used a dead battery - less cell phone in a ritual on several
occasions iin recent months and had it ring . In answering it,
the spirit on the other end oftens is long winded. Glad I'm
not paying that Cell Phone bill. And calls sometimes very short,
and the low voice of the caller or just sounding to losy or
distant, often it rings then the line wil just l cut off. I
think some spirits come and observe for weeks to learn to be
able to communicate so they are always around me. |
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Caesarius of Arles (Kors and Peters, 48) entreats his audience to
put no stock in any demons, or “Gods” other than the Christian
God, even if the working of spells appears to provide benefit. He
states that demons only act with divine permission, and permitted
by God to test Christian people. Caesarius does not condemn man here;
he only states that the art of necromancy exists, although it is prohibited
by the bible.
In modern time necromancy is used as a more general term to describe
the art (or manipulation) of death, and generally implies a magical
connotation. Modern séances, channeling and Spiritualism verge
on necromancy when the invoked spirits are asked to reveal future
events. Necromancy may also be dressed up as sciomancy, a branch of
theurgic magic.
Necromancy is extensively practiced in Quimbanda and is sometimes
seen in other African traditions such as voodoo and in santeria, though
once a person is possessed by a spirit in the yoruba tradition he
cannot rise to a higher spiritual position such as that of a babalawo,
but this should not be regarded as a modern tradition, in fact it
predates most necromantic practices.
The Enochian script was said to have been revealed to John Dee by
the angels who were conjured by Kelley. John Dee became obsessed with
the occult and spent most of his later life in search of its secrets.
Dee, who numbers Astrology among his many talents, does some work
for Princess Elizabeth by casting her horoscope and those of the Queen
and her husband. Dee's enemies use this as an excuse to lay false
charges of Treason and conjuring evil spirits. Dee successfully defends
himself before the Star Chamber and subsequent interrogation by the
Bishop of London. Dee is eventually released 3 months after being
arrested, but the slur of being a conjurer of spirits will haunt him
for the rest of his life .
According to Charlotte Fell Smith, this actual portrait was painted
when Dee was 67. It belonged to his grandson Rowland Dee and later
to Elias Ashmole, who left it to Oxford University.
John Aubrey gives the following description of Dee: "He was
tall and slender. He wore a gown like an artist's gown, with hanging
sleeves, and a slit.... A very fair, clear sanguine complexion...
a long beard as white as milk. A very handsome man."
Dee straddled the worlds of science and magic just as they were becoming
distinguishable. One of the most learned men of his time, he had lectured
at the University of Paris when still in his early twenties. John
was an ardent promoter of mathematics, a respected astronomer and
a leading expert in navigation, having trained many of those who would
conduct England's voyages of discovery (he coined the term "British
Empire").
At the same time, he immersed himself in magic and Hermetic philosophy,
devoting the last third of his life almost exclusively to these pursuits.
In 1564, Dee wrote the Hermetic work Monas Hieroglyphica ("The
Hieroglyphic Monad"), an exhaustive Cabalistic interpretation
of a glyph of his own design, meant to express the mystical unity
of all creation. This work was highly valued by many of Dee's contemporaries,
but the loss of the secret oral tradition of Dee's milieu makes the
work difficult to interpret today.
By the early 1580s, Dee was
growing dissatisfied with his progress in learning the secrets
of nature and with his own lack of influence and recognition.
He began to turn towards the supernatural as a means to acquire
knowledge. Specifically, he sought to contact angels through
the use of a "scryer" or crystal-gazer, who would
act as an intermediary between Dee and the angels.
Dee's first attempts were not satisfactory, but, in 1582, he
met Edward Kelley (then going under the name of Edward Talbot),
who impressed him greatly with his abilities. Dee took Kelley
into his service and began to devote all his energies to his
supernatural pursuits. These "spiritual conferences"
or "actions" were conducted with an air of intense
Christian piety, always after periods of purification, prayer
and fasting. Dee was convinced of the benefits they could bring
to mankind. (The character of Kelley is harder to assess: some
have concluded that he acted with complete cynicism, but delusion
or self-deception are not out of the question. Kelley's "output"
is remarkable for its sheer mass, its intricacy and its vividness.)
Dee maintained that the angels laboriously dictated several
books to him this way, some in a special angelic or Enochian
language.
In 1583, Dee met the visiting Polish nobleman Albert Laski,
who invited Dee to accompany him on his return to Poland. With
some prompting by the angels, Dee was persuaded to go. Dee,
Kelley, and their families left for the Continent in September
1583, but Laski proved to be bankrupt and out of favour in his
own country Dee and Kelley began a nomadic life in Central Europe,
but they continued their spiritual conferences, which Dee recorded
meticulously. He had audiences with Emperor Rudolf II and King
Stephen of Poland in which he chided them for their ungodliness
and attempted to convince them of the importance of his angelic
communications. He was not taken up by either monarch.
During a spiritual conference in Bohemia, in 1587, Kelley told
Dee that the angel Uriel had ordered that the two men should
share their wives. Kelley, who by that time was becoming a prominent
alchemist and was much more sought-after than Dee, may have
wished to use this as a way to end the spiritual conferences.
The order caused Dee great anguish, but he did not doubt its
genuineness and apparently allowed it to go forward, but broke
off the conferences immediately afterwards and did not see Kelley
again. Dee returned to England in 1589.
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The British Museum holds several items once owned
by Dee and associated with the spiritual conferences:
Dee's Speculum or Mirror (an obsidian Aztec cult object in the shape
of a hand-mirror, brought to Europe in the late 1520s), which was
once owned by Horace Walpole.
The small wax seals used to support the legs of Dee's "table
of practice" (the table at which the scrying was performed).
The large, elaborately-decorated wax "Seal of God", used
to support the "shew-stone", the crystal ball used for scrying.
A gold amulet engraved with a representation of one of Kelley's visions.
A crystal globe, six centimeters in diameter. This item remained unnoticed
for many years in the mineral collection; possibly the one owned by
Dee, but the provenance of this object is less certain than that of
the others.
In December 2004, both a shew stone (a stone used for scrying) formerly
belonging to Dee and a mid-1600s explanation of its use written by
Nicholas Culpeper were stolen from the Science Museum in London; they
were recovered shortly afterwards.
Necromancy --- Rituals to contact the Spirits
Often I personally enjoy a simple method conjuring the Spirit of
somone dead to question into a Crystal Ball or a cellphone with no
battery in it, that is placed in the middle of the magical Triangle
or using a Black Mirror in the middle of the conjuering Triangle.
With this method you do Conjures the Spirits, but one must be able
to Skry or see onto the Astral Plane where then Spirit is. The Mirror
or Crystal Ball only acts as a focal point. And sometimes during the
ritual to call the dead the cellphone will ring.
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I set up the Triangle circle
on a small round table that was given to me by the high witch
queen Onieda Toups from New Orleans before she died. Then I
place a Crystal Ball a very old one from victorian times, or
my hand held 200 year old mirror that was said to have belonged
to Marie Laveau the Voodoo Queen of New Orleans. Once in the
middle of the magic Triangle, or circle. I Gaze into the Black
mirror or ball reflection. Or focus on the cellphone ringing.
I often would during my time in Galveston, Texas be standing
outdoors from my shop as the Ghostman Dash Beardsley would past
with his haunted Galveston Ghost Tour. Often many would photograph
me and the building and always their was some type of spirit
phenomena going on in the photo. I know the building where my
Candle shop was was very haunted for the full story you'd have
to question Dash. THE
OFFICIAL GHOST TOURS OF GALVESTON ISLAND
HOME PAGE
Now a days I do much of my Spirit invoking for Ghost hunters
also. I do use magical circles and triangles for protection,
candles, swords, chalices, magic staff, wand, pentacle and atheme
and fumigations and wear my long white robes. All this is part
of the invoking process. I do enjoy being the part of someone
investigations into the otherworldly aspects. It pushes me to
go further and to be more objective to what happens during these
many documented rituals. Solely I am a Necromancer not a witch.
When I lived in Galveston Ghosts followed me everywhere I was
never sure unless I turned around if it was a living or dead
person speaking to me. I don't concider my self to be a real
clairaudent just a fortunate person who can sometimes hear the
dead speak to me. |
Spirits and ghost have related to me describes being able to see
thier temporary earthbound condition then help other lost sould in
transition to the etheric sphere. They also tell me of some answers
to practical questions such as the spiritual body and clothes. And
the need of the world to understand the reality ofa souls survival.
Or even asking me questions like how find a medium to communicate
through. Or nobody notices us even though I bang on the walls or hit
and bite or scratch them.
LISA LEE HARP WAUGH
A professional Necromancer and founder of the Sorcerers Guild of
greater Houston and Galveston, Texas. Waugh has been practicing and
conducting rituals for many paranormal investigators for over 20 years.
Waugh also paints many spiritual and common murals and lives in a
small Texas town with her three dogs. She also over the years makes
ceremonial candles and is active in ghost hunting in the deep South.
Summoning the dead to communicate with the living is a natural daily
occurrence for Waugh. "I have been doing this since I was a child."
" When I lived in Galveston, Texas about 15 years ago, I was
introduced to the ancient rights of ceremonial Necromancy as a ritual
by a great shaman called Freebird, and because of him and his diligence
to the art, I still practice it until this day." "However,
if a spirit has something vital to impart to you, they will call upon
you, not vice-versa and no ritual is needed".
Waugh also owned and managed a Candle Shop in Galveston, Texas for
many years that catered to the eclectic patrons taste of many of the
states visitors and just curious.
Necromantic practitioners such as Waugh conducts, and entails respect
and reverence not only for the spirits of the dead, but for the spirits
of Hell, Heaven and all places in between.
Waugh is often compared today in her facial features and many similar
practices as being a modern Dr. John Dee. He of course was one of
the most fascinating characters of the Elizabethan period just as
Waugh is recognized as such in modern times. The events of Dee's life
are filled with science, experiments, astrology and mathematics which
he aligned with magic, the supernatural and alchemy! All of which
is Waugh's personal passion and driven honest beliefs. These are also
stead fast traditions she does and true in practicing openly. A few
of her select followers say she is the actual reincarnation of John
Dee. Waugh also practices astrology, and is very continuously studying
the Black Arts.
Waugh, a real big hearted Texas gal does not comment on any of this
privately or publicly ... for she is humble in her paranormal studies
and research to the core. Gina Lanier a close friend of her's relates:
"Waugh is a very outgoing friendly, charming and a downright
loveable person, and gets along equally well with the living and the
dead." Lanier and Waugh once investigated a Haunted Texas Federal
Prison together for close to two years in the early 1990's and had
many startling paranormal adventures while there.
Lisa Lee Harp Waugh's accomplishments have been achieved through
hard work, persistence, and a goal-oriented attitude required to overcome
obstacles and reach difficult goals. Waugh shares her approach to
communicating with the dead's success in this motivational performance
that's sure to inspire Paranormal Investigators to excel in their
life.
Always Available For Venues
Paranormal Events - Conferences and Conventions
Television - Radio - All Print Media or Internet Talk Shows
Colleges- High Schools
Cruise Ships - Necromancy
You can contact Waugh directly by email with questions or requests
for media interviews or appearances at: onthebaylisa@aol.com
All info from books or web sites all the irCopyright© are acknowledged.
Any material reproduced here is for educational and research purposes
only.
^ British Society for the History of Mathematics
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(The Book of My Life). New York: New York Review of Books, viii.
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^ Ron Heisler (1992). "John Dee and the Secret Societies".
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^ a b Katherine Neal (1999). The Rhetoric of Utility: Avoiding Occult
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^ Frances A. Yates (1987). Theatre of the World. London: Routledge,
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^ Brian Vickers (1992-07). "Francis Bacon and the Progress of
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Yeers Between Dr. John Dee... (1659) repr. "Magickal Childe"
ISBN 0-939708-01-9 New York 1992)
Dee, John Quinti Libri Mysteriorum. British Library, MS Sloane Collection
3188. Also available in a fair copy by Elias Ashmole, MS Sloane 3677.
Dee, John John Dee's five books of mystery: original sourcebook of
Enochian magic: from the collected works known as Mysteriorum libri
quinque edited by Joseph H. Peterson, Boston: Weiser Books ISBN 1-57863-178-5.
Dee, John The Mathematicall Praeface to the Elements of Geometrie
of Euclid of Megara (1570). New York: Science History Publications
(1975) ISBN 0-88202-020-X
Dee, John John Dee on Astronomy: Propaedeumata Aphoristica (1558 &
1568) edited by Wayne Shumaker, Berkley: University of California
Press ISBN 0-520-03376-
