Necromancy Talking to real ghosts and spirits
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Necromancy  --- Necromantic rituals are neither "black" nor "white" magic.

A form of divination in which the practitioner seeks to summon "operative spirits" or "spirits of divination", for multiple reasons, from spiritual protection to wisdom. The word necromancy derives from the Greek (nekrós), "dead", and (manteía), "divination".

LISA LEE HARP WAUGH Is a necromancer in the 21st century. She is by what may call a real conduit to the world of the dead. She dressers in ceremonial robes, draws magical circles on the floor and commands spirits from Heaven, Hell and all places in between to appear before her and communicate with the living. As a teenager she studied heavily The Black Arts by Richard Cavendish and The Grand Grimoire by A.E Waite, the Malleus Maleficarum and anything she could get her hands on by the great by Eliphas Levi, John Dee and the great beast, Aleister Crowley.

LISA LEE HARP WAUGH in her cerimonal robes calls up a spirit to communicate with.

The Great Modern American Necromancer, LISA LEE HARP WAUGH: Dressed in her white Necromantic ceremonial robes she calls up a spirit of the dead to communicate openly with the living. Waugh has called upon many types of spirits for paranormal investigators and private clients for over 20 years. "There are many lost souls around us who have a great desire to make use of these Necromantic rituals to pass through their specific messages and information regarding the mechanics of communication between our world and theirs." Says Waugh. She also believes that scientist will soon because of her neromantic works, perfect an instrument which will be able to tune in the higher wavelengths of this world and may be possible to see souls and communicate with them directly.


Lisa Lee Harp Waughs 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 communocating with the deads success in this motivational performance that's sure to inspire Paranormal Investigators to excel in their life.

You can contact Waugh directly by email with questions or requests for media interviews or apperences at:



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.

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 Texas ghost hunter to investigate.

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 .

Portrait of John Dee. Sixteenth Century, artist unknown. Original in Ashmolean Museum, Oxford, UK. 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").

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.

The Hieroglyphic Monad

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.

I set up the Triangle circle on a small round table that was given to me by the high witch Onieda from New Orleans before she died. Then I place a Crystal Ball, or hand held 200 year old mirror that was said to have belonged to Marie Lavea the Voodoo Queen of New Orleans. Once in the middle of the magic Triangle I Gaze into the Black mirro reflection.

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.

The American Ghost Hunters Society is currently accepting new members all across the country for our network of ghost hunters, ghost writers and ghost enthusiasts.


LISA LEE HARP  WAUGH: Waugh, Nercomancer and her dog that she says contains the soul of a familiar spirit. WAUGH  Professional  is a Necromancer and summons soirits for Paranormal investigators on a regular basis.

Necromantic practitioners such as Lis Lee Harp 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 has a large home one room she has painted black where she calls the good spirits. Another painted all black where she calls the infernal spirits. SPEAKING TO THE DEAD --- THEN ALSO SEE: Necromancer Lisa Lee Harp Waugh

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 real 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.

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You can contact Waugh directly by email with questions or requests for media interviews or appearances at:

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
^ Gerolamo Cardano (trans. by Jean Stoner) (2002). De Vita Propria (The Book of My Life). New York: New York Review of Books, viii.
^ a b c d e f g h i j k Fell Smith, Charlotte (1909). John Dee: 1527–1608. London: Constable and Company.
^ a b c Julian Roberts:A John Dee Chronology, 1509–1609. RENAISSANCE MAN: The Reconstructed Libraries of European Scholars: 1450–1700 Series One: The Books and Manuscripts of John Dee, 1527–1608. Adam Matthew Publications (2005).
^ a b "Mortlake" (1792). The Environs of London: County of Surrey 1: 364-88.
^ a b Books owned by John Dee. St. John's College, Cambridge.
^ a b c d Dr. Robert Poole (2005-09-06). John Dee and the English Calendar: Science, Religion and Empire. Institute of Historical Research. Retrieved on 26 October, 2006.
^ Szönyi, György E. (2004). "John Dee and Early Modern Occult Philosophy". Literature Compass 1 (1): 1–12.
^ a b c d Ken MacMillan (2001-04). "Discourse on history, geography, and law: John Dee and the limits of the British empire, 1576–80". Canadian Journal of History.
^ Forshaw, Peter J. (2005). "The Early Alchemical Reception of John Dee's Monas Hieroglyphica". Ambix 52 (3): 247–269. Maney Publishing.
^ John Dee (1527–1608): Alchemy - the Beginnings of Chemistry. Museum of Science and Industry in Manchester (2005).
^ a b c d Stephen Johnston (1995). The identity of the mathematical practitioner in 16th-century England. Museum of the History of Science, Oxford. Retrieved on 27 October, 2006.
^ Frank Klaassen (2002-08). "John Dee's Conversations with Angels: Cabala, Alchemy, and the End of Nature". Canadian Journal of History.
^ a b c d e f Calder, I.R.F. (1952). John Dee Studied as an English Neo-Platonist. University of London.
^ "Dee, John". Encyclopædia Britannica. (2006). Encyclopædia Britannica Online.
^ a b c Meric Casaubon (1659 Republished by Magickal Childe (1992)). A True & Faithful Relation of What passed for many Yeers between Dr. John Dee (A Mathematician of Great Fame in Q. Eliz. and King James their Reignes) and some spirits. ISBN 0-939708-01-9.
^ a b Dee, John. Quinti Libri Mysteriorum.
^ a b c d e Mackay, Charles (1852). "4", Memoirs of Extraordinary Popular Delusions and the Madness of Crowds. London: Office of the National Illustrated Library.
^ History of the Alchemy Guild. International Alchemy Guild.
^ "John Dee". Encyclopædia Britannica (11th Ed.). (1911). London: Cambridge University Press.
^ a b Fell Smith, Charlotte (1909). John Dee: 1527–1608: Appendix 1. London: Constable and Company.
^ a b John Aubrey (1898). in Rev. Andrew Clark: Brief Lives chiefly of Contemporaries set down John Aubrey between the Years 1669 and 1696. Clarendon Press.
^ a b c Walter I. Trattner (01-1964). "God and Expansion in Elizabethan England: John Dee, 1527–1583". Journal of the History of Ideas 25 (1): 17–34.
^ Ron Heisler (1992). "John Dee and the Secret Societies". The Hermetic Journal.
^ a b Katherine Neal (1999). The Rhetoric of Utility: Avoiding Occult Associations For Mathematics Through Profitability and Pleasure. University of Sydney.
^ Frances A. Yates (1987). Theatre of the World. London: Routledge, 7.
^ Brian Vickers (1992-07). "Francis Bacon and the Progress of Knowledge". Journal of the History of Ideas 53 (3): 495–518.
^ Stephen Johnston (1995). Like father, like son? John Dee, Thomas Digges and the identity of the mathematician. Museum of the History of Science, Oxford.
^ Gordon Rugg (2004-07). The Mystery of the Voynich Manuscript. Scientific American. R
^ Jim Reeds (1996). John Dee and the Magic Tables in the Book of Soyga.
^ BSHM Gazetteer -- LONDON: British Museum, British Library and Science Museum. British Society for the History of Mathematics (2002-08). Retrieved on 27 October, 2006.
^ Adam Fresco (2004-12-11). Museum thief spirits away old crystal ball. The Times.

Casaubon, M. A True and Faithful Relation of What Passed for many 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-


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Gina’s paranormal studies stem from several childhood experiences with the unknown including witnessing full body apparitions and clairaudient encounters with deceased relatives. These experiences continued beyond childhood and this is when Gina resolved to learn as much as possible about psychic and paranormal phenomenon to determine what, exactly, was making contact with her and with others who claimed to have been contacted from the Other Side.