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A form of divination in which the practitioner seeks to summon "operative spirits" or "spirits ofdivination", for multiple reasons, from spiritual protection to wisdom. The word necromancy derives fromthe 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 tothe world of the dead. She dressers in ceremonial robes, draws magical circles on the floor andcommands spirits from Heaven, Hell and all places in between to appear before her and communicatewith the living. As a teenager she studied heavily The Black Arts by Richard Cavendish and The GrandGrimoire by A.E Waite, the Malleus Maleficarum and anything she could get her hands on by the great byEliphas Levi, John Dee and the great beast, Aleister Crowley.

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The Great Modern American Necromancer, LISA LEE HARP WAUGH: Dressed in her white Necromanticceremonial robes she calls up a spirit of the dead to communicate openly with the living. Waugh has called upon many types ofspirits for paranormal investigators and private clients for over 20 years. "There are many lost souls around us who have a greatdesire to make use of these Necromantic rituals to pass through their specific messages and information regarding the mechanicsof communication between our world and theirs." Says Waugh. She also believes that scientist will soon because of her neromanticworks, 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.

Also please see: 20 QUESTIONS WITH LISA LEE HARP WAUGH

Lisa Lee Harp Waughs accomplishments have been achieved through hard work, persistence, and a goal-oriented attitude requiredo 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: onthebaylisa@aol.com

Necromancyby LISA LEE HARP WAUGH 

Necromancy has come to be associated more broadly with black magic and demon-summoning ingeneral, sometimes losing its earlier, more specialized meaning. By popular etymology, nekromantiabecame nigromancy "black arts", and Johannes Hartlieb (1456) lists demonology in general under theheading. Eliphas Levi, in his book Dogma et Ritual, states that necromancy is the evoking of aerialbodies (aeromancy).

Evocation is the magic of dark spirit summoning from the planes beyond human existence. You cansummon spirits into the physical plane, order them to do your bidding. Sorcery is one of the greatestpowers 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 ghostsof ancestors. Classical necromancers addressed the dead in "a mixture of high-pitch squeaking and lowdroning", comparable to the trance-state mutterings of shamans. This I have practiced at times butcalling up ghost to appear as a full body apparition is something that I am honing in on in every ritual Inow perform. Many people believe when they or I 'raise' the dead, that they can tell one's future becausespirits 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 ofPersia (Strabo, xvi. 2, 39,), and it is believed to also have been widespread amongst the peoples ofChaldea (particularly amongst the Sabians or star-worshipers), Etruria, and Babylonia. The Babyloniannecromancers 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 spellswhich he had learnt from Circe (Ruickbie, 2004:24). His intention is to invoke and ask questions of theshade 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 whatmany refer to as "death energy", an affiliation and natural affinity some people have for the current oftransition. It is a fact that some people beside myself tha feel more at ease or comfortable among thedead rather than being with the living. Although some cultures may have considered the knowledge ofthe dead to be unlimited, to the ancient Greeks and Romans, there is an indication that individual shadesknew only certain things. The apparent value of their counsel may have been a result of things they hadknown 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 ofDeuteronomy (XVIII 9 –12) explicitly warns the Israelites against the Canaanite practice of divination fromthe dead. This warning was not always heeded: King Saul has the Witch of Endor invoke the shade of

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Samuel using a magical amulet, for example. Later Christian writers rejected the idea that humans couldbring back the spirits of the dead, and interpreted such shades as disguised demons, thus conflatingnecromancy with demon-summoning.

Proof for the common knowledge of necromancy and belief in its power is also evident in the NewTestament. Others in the court believed Jesus to be Elijah, another deceased prophet. This account iswritten in Christian Canonical Scriptures, mainly the book of Mark, chapter 6:14-16. “King Herod heardabout this, for Jesus' name had become well known. Some were saying, „John the Baptist has beenraised 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 heardthis, he said, „John, the man I beheaded, has been raised from the dead!” 

Lisa Lee Harp Waugh: Photographed with whatmany say is real ghost energy collecting aroundher right before a ritual to contact a spirit for alocal Lone Star Texas ghost hunter to investigateand document. Lisa says, " I think in my own lifetime so far, I have communicted with moreghosts and Spirits then I have living human

beings."

I have had many actual real "Phone Calls Fromthe Dead". From close to long lost friends andrelatives to people I never ever knew. Somepeople have to me been reporting experiencingparanormal phenomena over the telephone overthe years. And it makes me wonder... how longwill it be before the first spooky encounters viainternet or text messaging or emailing frombeyond the grave? Dead wife contacts Lancs manvia SMS. 

Also I have had this happen within moments of a

persons death, or within 24 hours from time ofdeath. Some real ghosts that have talked andcarried on long indepth conversations with me,only to find out later that the person had passedaway. I have even used a dead battery - less cellphone in a ritual on several occasions iin recentmonths and had it ring . In answering it, the spiriton the other end oftens is long winded. Glad I'mnot paying that Cell Phone bill. And callssometimes very short, and the low voice of thecaller or just sounding to losy or distant, often itrings then the line wil just l cut off. I think somespirits come and observe for weeks to learn to beable to communicate so they are always around

me.

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 thatdemons only act with divine permission, and permitted by God to test Christian people. Caesarius doesnot condemn man here; he only states that the art of necromancy exists, although it is prohibited by thebible.

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 onnecromancy when the invoked spirits are asked to reveal future events. Necromancy may also bedressed up as sciomancy, a branch of theurgic magic.

Necromancy is extensively practiced in Quimbanda and is sometimes seen in other African traditionssuch as voodoo and in santeria, though once a person is possessed by a spirit in the yoruba tradition he

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cannot rise to a higher spiritual position such as that of a babalawo, but this should not be regarded as amodern 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 byKelley. 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 castingher horoscope and those of the Queen and her husband. Dee's enemies use this as an excuse to lay falsecharges of Treason and conjuring evil spirits. Dee successfully defends himself before the Star Chamberand subsequent interrogation by the Bishop of London. Dee is eventually released 3 months after beingarrested, 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 hisgrandson 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 aswhite as milk. A very handsome man."

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Dee straddled the worlds of science and magic just as they were becoming distinguishable. One of themost 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 hislife almost exclusively to these pursuits.

In 1564, Dee wrote the Hermetic work Monas Hieroglyphica ("The Hieroglyphic Monad"), an exhaustiveCabalistic 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 ofDee's milieu makes the work difficult to interpret today.

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By the early 1580s, Dee was growing dissatisfied with his progress in learning the secrets of natureand with his own lack of influence and recognition. He began to turn towards the supernatural as ameans to acquire knowledge. Specifically, he sought to contact angels through the use of a "scryer" orcrystal-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 serviceand 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 ofKelley is harder to assess: some have concluded that he acted with complete cynicism, but delusion orself-deception are not out of the question. Kelley's "output" is remarkable for its sheer mass, itsintricacy and its vividness.) Dee maintained that the angels laboriously dictated several books to himthis 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 hisreturn to Poland. With some prompting by the angels, Dee was persuaded to go. Dee, Kelley, and theirfamilies left for the Continent in September 1583, but Laski proved to be bankrupt and out of favour inhis own country Dee and Kelley began a nomadic life in Central Europe, but they continued theirspiritual 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 themof 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 thatthe two men should share their wives. Kelley, who by that time was becoming a prominent alchemistand was much more sought-after than Dee, may have wished to use this as a way to end the spiritualconferences. The order caused Dee great anguish, but he did not doubt its genuineness and apparentlyallowed it to go forward, but broke off the conferences immediately afterwards and did not see Kelleyagain. Dee returned to England in 1589.

The British Museum holds several items once owned by Dee and associatedwith the spiritual conferences: 

Dee's Speculum or Mirror (an obsidian Aztec cult object in the shape of a hand-mirror, brought to Europein 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 scryingwas performed).The large, elaborately-decorated wax "Seal of God", used to support the "shew-stone", the crystal ballused 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 mineralcollection; possibly the one owned by Dee, but the provenance of this object is less certain than that ofthe 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 inLondon; 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 CrystalBall or a cellphone with no battery in it, that is placed in the middle of the magical Triangle or using aBlack Mirror in the middle of the conjuering Triangle. With this method you do Conjures the Spirits, butone must be able to Skry or see onto the Astral Plane where then Spirit is. The Mirror or Crystal Ball onlyacts 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 thagiven to me by the high witch queen Onieda Toups frOrleans before she died. Then I place a Crystal Ball aone from victorian times, or my hand held 200 year othat was said to have belonged to Marie Laveau theQueen of New Orleans. Once in the middle of the maTriangle, or circle. I Gaze into the Black mirror or ballreflection. Or focus on the cellphone ringing.

I often would during my time in Galveston, Texas beoutdoors from my shop as the Ghostman Dash Bearwould past with his haunted Galveston Ghost Tour.many would photograph me and the building and alwas some type of spirit phenomena going on in the pknow the building where my Candle shop was was vhaunted for the full story you'd have to question DasOFFICIAL GHOST TOURS OF GALVESTON ISLANDPAGE

Now a days I do much of my Spirit invoking for Ghosalso. I do use magical circles and triangles for proteccandles, swords, chalices, magic staff, wand, pentacatheme and fumigations and wear my long white robis part of the invoking process. I do enjoy being thesomeone investigations into the otherworldly aspectpushes me to go further and to be more objective tohappens during these many documented rituals. SolNecromancer not a witch.

When I lived in Galveston Ghosts followed me everywas never sure unless I turned around if it was a liviperson speaking to me. I don't concider my self to beclairaudent just a fortunate person who can sometim

the dead speak to me.

Spirits and ghost have related to me describes being able to see thier temporary earthbound conditionthen help other lost sould in transition to the etheric sphere. They also tell me of some answers topractical questions such as the spiritual body and clothes. And the need of the world to understand thereality 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 

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Necromantic practitioners such as Lis Lee Harp Waugh conducts, and entails respect and reverence notonly for the spirits of the dead, but for the spirits of Hell, Heaven and all places in between. Waugh has alarge 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 LeeHarp Waugh

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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 asWaugh 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! Allof which is Waugh's personal passion and driven honest beliefs. These are also stead fast traditions shedoes and true in practicing openly. A few of her select followers say she is the actual reincarnation ofJohn 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 ishumble 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 equallywell with the living and the dead." Lanier and Waugh once investigated a real Haunted Texas FederalPrison together for close to two years in the early 1990's and had many startling paranormal adventureswhile there.

Lisa Lee Harp Waugh's accomplishments have been achieved through hard work, persistence, and agoal-oriented attitude required to overcome obstacles and reach difficult goals. Waugh shares herapproach to communicating with the dead's success in this motivational performance that's sure toinspire Paranormal Investigators to excel in their life.

Always Available For Venues Paranormal Events - Conferences and ConventionsTelevision - Radio - All Print Media or Internet Talk ShowsColleges- High SchoolsCruise Ships - Necromancy

You can contact Waugh directly by email with questions or requests for media interviews or appearancesat: onthebaylisa@aol.com

All info from books or web sites all the irCopyright© are acknowledged. Any material reproduced here isfor 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: NewYork 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 andCompany.^ a b c Julian Roberts:A John Dee Chronology, 1509 –1609. RENAISSANCE MAN: The ReconstructedLibraries 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 andEmpire. 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 ofthe British empire, 1576 –80". Canadian Journal of History.^ Forshaw, Peter J. (2005). "The Early Alchemical Reception of John Dee's Monas Hieroglyphica". Ambix52 (3): 247 –269. Maney Publishing.^ John Dee (1527 –1608): Alchemy - the Beginnings of Chemistry. Museum of Science and Industry inManchester (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 ofNature". 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 Whatpassed for many Yeers between Dr. John Dee (A Mathematician of Great Fame in Q. Eliz. and King Jamestheir 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 ofCrowds. London: Office of the National Illustrated Library.

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^ 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 JohnAubrey 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 MathematicsThrough 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 ofIdeas 53 (3): 495 –518.^ Stephen Johnston (1995). Like father, like son? John Dee, Thomas Digges and the identity of themathematician. 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 forthe History of Mathematics (2002-08). Retrieved on 27 October, 2006.^ Adam Fresco (2004-12-11). Museum thief spirits away old crystal ball. The Times.

ReferencesCasaubon, 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 faircopy by Elias Ashmole, MS Sloane 3677.Dee, John John Dee's five books of mystery: original sourcebook of Enochian magic: from the collectedworks 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-XDee, John John Dee on Astronomy: Propaedeumata Aphoristica (1558 & 1568) edited by WayneShumaker, Berkley: University of California Press ISBN 0-520-03376-

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