NECROMANCY

 By Robert Mortem

What is necromancy? Necromancy, very simply put is divination by means of the dead. More literally, by means of nekros (νεκρός), a koine Greek word literally depicting a physical corpse. Eliphas Levi refers to this as larvae (i.e. perishing substances) in his book entitled Transcendental Magic (ch XIII). In fact, the physical aspect of this ancient term can even be seen in the famous saying, "let the dead bury their own dead." Notice, it has to do with the actual dead body being buried. It is no wonder the Egyptians were so concerned with the mummification process, as they were a divinatory culture of enlightenment. The Egyptian Book of the Dead is actually more literally: The Book of Coming Forth in the Light. Likewise, the Bardo Thodol (Tibetan Book of the Dead), with its spiritual teachings of the mind, and yet a simultaneous focus on the dead, well illustrates the necromantical theology involved.

In actual spiritualism, the earth is understood from an animistic standpoint. Thus, the corpse itself communicates by means of inanimate depiction. And of course, when it comes to theistic Satanism, the Grimorium Verum is not silent regarding necromancy (e.g. "The magical secret for speaking with the dead" p. 135). The grimoire insists on partaking in the gnostic mass of conversing "with inhabitants of the other world." What is this other world? The abode of the dead (or restless dead), and this is said in the context of the cemetery.

Furthermore, the invocation to the dead is invocation to "Infernal Powers" (p. 136), just as The Odyssey notes a supplication to the gods after mentioning "to the tribes of the dead." Some may become confused with what is said on page 137 in the Grimorium Verum, being unlearned in astrology. The fact of the matter is, the entire experience is done via "the doors of the Sun" being open. 

As can be seen in the image, this is a depiction of a vision (the Sun appearing above a coffin). In ancient Greece, this was a practice known as incubation, in the Latin incubare ("lie upon"). People would lay down in tombs or other sacred areas and experience dreams and visions of the dead. This is the context of page 137, as it says right after: "lie down, stretching out on the earth" and even a phantom appearing. Later on the next page, the grimoire addresses when the practitioner awakes ("rise up").

Moreover, in Ovid's Metamorphoses it asserts: "Our mother is the Earth, and I may judge the stones of earth are bones that we should cast behind us as we go" (Book I., 381). The dead and the earth (dust) are used quite interchangeably in antiquity, as this is said in light of the bones of the dead mother of Deucalion, and after the stones are thrown, they assume a human form (the earth to flesh, solid to bone). This fits in with the "man from clay" statement, as is seen with Prometheus earlier in the book (cf. Pros Edda, XIII.). Thus, to go to the earth ("speak") like this (receiving wisdom, enlightenment) well illustrates the essence of necromantical witchery. The Greek Magic Papyri even understands "the regions of the dead" as having to do with demons (daimons), which once again illustrates the pantheistic nature of dead spirits (see PGM IV 296-466). Nonetheless, to distinguish between spirits of the dead and demonic spirits, one must be understood in the sigilization process, and the reaction therein. There is also the distinguishing factor of demonic possession to be considered. 

Finally, be it a spirit board for conducting a séance, or simply using a pendulum to obtain hidden knowledge, divination by means of the dead is quite a powerful and meticulous craft of ancient magick.