NECROMANTIC SACRAMENTS

A Book of Ritual For Daemonolatry Necromancy, Necrosophy &

Invocation

Ψ
S. CONNOLLY

DB PUBLISHING 2013
MMXIII
DB Publishing is an arm of Darkerwood Publishing Group, PO Box 2011,
Arvada, CO 80001.

ELECTRONIC EDITION

Necromantic Sacraments © 2012 by S. Connolly. No part of this book may be

reproduced in any form, electronic or other, without express written permission
from the author and publisher. Please respect the author’s copyright.

Book Design by Stephanie Reisner

Editor: Tenebrae Accedit
Beta: Jeff S.
Cover Design: G. Bradshaw
For La Santisima Muerte,
because you are not owned by any one
person, and because I can.
INTRODUCTION
After writing Honoring Death: The Arte of Daemonolatry
Necromancy, then Keys of Ocat: A Grimoire of Daemonolatry
Nygromancye, I realized I still had a lot of material left over that I didn’t
include in the other books for various reasons. Some of it wasn’t
advanced enough for Keys of Ocat, or it simply wasn’t relevant. Much
of it I hadn’t put together until after Honoring Death was already
published.
I also realized these rogue necromancy files on my hard drive
contained good stuff. So it seemed only right that I put together this
chapbook.
Used together, these books give the working necromancer a lot of
material to draw from. Don’t forget Keys of Death: A Supplement to
Keys of Ocat, which includes the full color tablets from Keys of Ocat
that we were unable to print in the book itself. It’s called “Keys” of
Ocat for a reason.
Perhaps someday I’ll combine all of these books into one
volume. But for now, Daemonolatry necromancers will have to deal
with four separate books.
There are many would be Sem (i.e. funerary) Priests among
Daemonolaters. These books are my attempt at bringing all
of you information and inspiration for your necromantic
practices.
In Honoring Death I talked about the basics of a Daemonolatry
necromancy practice. It included all the correspondences of selected
death Daemons, their enns and sigils, and a basic framework for the
practice of Daemonolatry necromancy. This basic framework included
information about the stages of grief, formally honoring the ancestors,
basic funeral rites, prayers, and other operations working with the
death current. It also included basic incense and oleum recipes as
well as plants and stones that harmonized with the energy of death.
In Keys of Ocat, I got down and dirty with the advanced material
and discussed gate opening (with Ocat, the Abyssal Gatekeeper of
the Dead – a guardian, if you will), in depth sigil and invocation
considerations, in depth discussions of the soul and the energy of
death, se-ahk rites, the use of stele and the various “keys” of death
and Saturn, as well as blood rites, formal tools and use, more incense
recipes (including ingestible tinctures/teas), and basically information
that seminary students or Sem Priests (solitary or group bound) would
find pivotal to their necromantic education.
This book, Necromantic Sacraments, is basically everything
else. It’s mostly a book of prayers, rituals, and communing with the
death daemonic, the death current, and the dead. It does include
information on discernment (i.e. being able to tell Daemons from
dead from others etc…) and it does
include a section on shielding, as well as clearing and cleansing
because I do think these are important. If there is repetition in those
topics I do apologize. In this book I’ve included a self-initiation for the
necromancer, some prayers and invocations to other Death Divinities,
including more obscure Divine
Intelligences like the Aztec Mictecacihuatl (aka La Santisima Muerte)
as well as the Babylonian Ereshkigal (a death Goddess). I have not
included sigils or enns for any Divine Intelligences in this book, first
because the more prominent Death Daemons are included in the
other books, and second, intelligences like Mictecacihuatl and
Ereshkigal don’t have them. I suppose you could pop into ascension
and see what you come up with on your own if you so choose.
Nonetheless, I’ve tried not to repeat myself across the three
books. With all that said, I now give you Necromantic
Sacraments.
Yours in Holy
Death, S. Connolly

DISCERNMENT
It can be difficult for new necromancers to tell the difference
between a god-form/deity/daemon, other, or human spirit. This does
take a little practice. There are several ways to know what you're
dealing with. The first is to test the spirit. God-forms/deities/daemons
will never tell you to harm yourself, they'll never physically attack you
(the exception there seems to be Goetic spirits, if they think you need
to be physically knocked on your ass for them to drive a point home -
they sometimes will), they'll never lie to you, and they can sometimes
be purposefully cryptic in a way that makes you think. Usually the
reason for cryptic responses is to make one think for themselves and
find their own answers.
Others are kind of tricky. They can be quite harmful. These
spirits may physically harm you, lie to you, tell you bad things are
going to happen when they aren't. They may even tell you to hurt
yourself or others. They will purposefully destroy relationships if they
think it will give them the upper hand. Others are often strong. I'm
convinced others can possess weak-willed individuals, or mentally
unstable individuals. I do believe that some (not all) possession cases
could be due to others influencing emotionally unstable individuals.
Human spirits, on the other hand, have a different MO. When we give
an offering to the dead it is said the dead suck the life out of the
offering (usually a living plant or energy). That's often why offerings to
the dead often
consist of grain, bread, flowers, wine or other alcohol, and even fruit
or vegetables. The dead can also suck the life out of the living. This is
why it's incredibly important that while you can venerate your
ancestors, always pay them for their work in offerings and DO NOT,
UNDER ANY CIRCUMSTANCE, WORSHIP THEM like deities. They
are not gods. They still have human faults. They're simply human
souls in a different state of existence. The dead, while they can be
used for divination, are not always right in their predictions. They can
influence the living, hence the reason they're often consulted to help
the living in many cultures the world over.
Along this same line of thinking, do not leave offerings for the dead on
an altar dedicated to a Death Daemonic. A divine intelligence is a
deity or Godform. Again, the dead are not gods. They’re simply the
disembodied souls of imperfect humans. You can read more about
offerings, altars, and creating stela to help the dead more readily take
up offerings in Keys of Ocat.
So what happens if you accidentally worship (or intentionally
worship) the dead and attract feeder dead to you? This will often
cause you to get sick, negative, or even cause your life to fall apart. If
you worship them, the feeders will come. Not everything on the other
side is nice or friendly. That includes the dead. The most common
type of dead that will come forth easily, are usually the tethered
(grounded) spirits who are stuck here. Spirits who usually get stuck
either died unexpectedly, violently, or they were really horrible in life.
This alone can bring a lot of negativity with it and beginning
necromancers may not be experienced enough to fend off a feeder.
On the other hand, you may have a dead family member who has
vowed to keep the family safe even in death. It’s very possible for
these spirits to come forth, too.
I recommend testing all of the spirits who come forward. Ask
hard questions that only you would know the answer to. If the spirit
gets the answer wrong, it’s likely a deceased spirit. If the spirit gets
the answer right, but then messes with you or does nasty things,
that’s an Other. If the spirit answers right and does not harm you, it
might be safe to say that’s a Divine Intelligence.
Most mediums also get different “feelings” with various spirit types.
Start paying attention now. My feeling set may be completely different
than yours, however I’ll share mine just to illustrate the point. When
I’m in the company of the dead, I always get cold and then this surreal
feeling of wonder washes over me. However, if they’re unfriendly, this
feeling is always followed with an overwhelming sense of sorrow or
hate. With an ‘Other’ I will literally feel them sizing me up and feeling
me out. It’s almost like I can feel them plotting something. This is often
accompanied with hair standing on end. With the Daemonic, the
vibration of the room changes and I am often filled with feelings of
calm, or love, or joy, or I find myself deeply inspired. Wisdom. I can’t
describe exactly how wisdom ‘feels’, but it’s very soothing and
contemplative. Depending on the type of Daemon and their vibrations,
my flight response may be triggered, but usually it’s accompanied with
curiosity and contemplation. Basically you can feel malevolence. You
can also feel when you’re being toyed with or if something wants to
hurt you.
Definitely go with your gut and learn to discern your feelings. It’s
hard to teach discernment. It’s something that comes with time and
practice. Just know that as you learn, keep banishing, protections,
and other rituals at the ready in case you find yourself in need of
them. You are going to screw up in the beginning. You are. I have yet
to meet a medium who hasn’t encountered a nasty dead or a
malevolent Other at least once. I’m convinced those rare few who
claim they get along with everything on the other side are full of
you-know-what. I don’t recommend trusting anyone who says that.
Also, please start practicing “house cleaning” now. While those
who just work with Daemons may not always need them, I still
recommend them once every six months. For practicing
necromancers, I recommend it after ritual or at least once a week. If
you attract a lot of dead to you, you might want to practice warding
and regular clearing/banishing. There is more about all of this in both
Honoring Death and Keys of Ocat.
SHIELDING/CLEARING/CLEANSING &
EXORCISM
For those just learning, I recommend thorough space and self –
cleansings, both before and after the work. This can be in the form of
a self purification ritual or even a bath of some kind. Yes, you can find
rituals and information of this sort, but here’s some more, just in case.
Sage
Every occultist knows that smudging with a sage stick can
remove nasty energy from any space. For your standard
necromancer, you might want to do this weekly (or more often if
necessary). For most occultists, depending on the psychic sludge
they attract, as needed. Some folks only need it once every six
months. I recommend a minimum of every six months. I also
recommend smudging homes/apartments every time you move out of
one and every time you move into one. You don’t want to leave your
own crap around for new tenants, and you don’t want to move into a
place where there’s lingering or left-over sludge from previous
residents.
Other Options
If you hate the smell of sage or live with someone who has
breathing issues, I recommend making a Clary Sage essential oil
spray. The scent is light, pleasant, and if you mix a dropper full in a
small spray bottle of water, you have an instant clearing spray that
offers the same benefits of smudging. Some people will argue that
point and suggest smudging is better, but that’s for you to decide.
I also recommend the practice of putting wards on the doors
and windows (Daemonolater’s Guide to Daemonic Magick) to keep
unwanted things out, and to use some of the ideas (like warding
crystals) in Keys of Ocat to keep spirits from following you from the
graveyard. Alternatively, you can burn vervain, patchouli, or hyssop to
banish spirits from your house. Another option is to wear patchouli oil.
Salt & Water
Now to the point of salt and water. Sea salt, mixed with water,
makes up what is commonly known as holy water. Not the kind you
find in a church. No, on the contrary, human spirits and others can be
warded using salt water. I’ve had a lot of people ask me if using salt
water when working with the Daemonic would actually banish the
Daemons. The answer there is no. When you mix together salt and
water when working with the Daemonic, you’re performing an
alchemical operation where earth and water come together in
purification (water washes earth, earth filters water). It’s in that
mingling that the water becomes purified and will repel negative
things. Since Daemons are not negative things, accidental banishing
crisis averted. Unless, of course, you view the Daemonic as evil and
scary, in which case you wouldn’t (or perhaps shouldn’t) be reading
this book. If you want a Daemon to leave, simply ask it. It’s been my
experience that divine intelligence doesn’t hang out where it isn’t
wanted.
On that note, sometimes just getting really angry with a spirit and
telling it to get out of your house, and telling it (firmly) that it isn’t
welcome,
is enough to banish it. That doesn’t always work though (especially
with Others or grounded spirits). Removing spirits from the physical
world can be a very delicate task that often requires some experience.
I explain some of the intricacies of this in Keys of Ocat. If you have
tethered human spirits that won’t go away, that is the book you need.

Shielding
Learning to shield yourself from others’ negative thoughts and
feelings is something every magician should already be acquainted
with before jumping into necromancy anyway. Your existing shielding
skills should be taken to the next level. This means that you have to
learn how to do this on the spirit planes as well as the material plane.
One of my students asked me once, “Don’t you just imagine it?”
A lot of astral work relies on our ability to open our minds and learn
how to deflect negativity from every angle. You may choose a method
by which you go into your meditative state and imagine mirrors
surrounding you, deflecting all
negativity back on itself and away from you. Others choose to
imagine themselves emanating a brilliant white light that literally
obliterates any negativity that comes in contact with it.
 This is shielding. In the physical world, shielding might mean
developing a thick skin and ignoring critics or enemies who name-call
or poke at you. For others it may mean mirroring people’s nastiness
right back at them (which may be necessary if ignoring them doesn’t
work).
Consider your shielding methods carefully. There are plenty of books
out there to get you started in basic psychic self-defense. Be
especially vigilant in this if you find yourself the target of negative
people or spirits on a regular basis. Some people really do attract
sludge and nastiness from both sides. This often happens to those
who have a brilliant light around them, but low self-esteem. This light
can be seen miles off by the dead. It can be picked up on by the living.
While this normally doesn’t present a problem for people who are
confident and self-assured, those with esteem issues or even mental
problems are like magnets for negativity. Like attracts like. In this case,
negativity attracts the same and if the necromancer/magician is a
psychic vampire (in many instances this equates to an emotionally
turbulent drama queen), they’ll attract psychic vampires from this
world and the next. I’ve already discussed psychic vampirism in
The Daemonolater’s Guide to Daemonic Magick. I see no reason to
repeat myself here.
Exorcism
Exorcism is a last resort to removing any nasty spirit. The
reason for this being that it requires one to forcibly have a spirit
removed to the other side by a metaphysical being stronger than itself.
Or, for those of you who like to think in terms of energy, a force
stronger than itself. When we think of spirits, we often think in
hierarchy, and that hierarchy indicates strength and power. In that
pyramid, human beings are quite small comparatively. Most “others”
are a step above that. Then you have the various types of Daemon;
god-forms being higher up than, for example, angels, genii, or
planetary spirits. Or at least this is my traditional view of things (to help
you understand my thinking on this). This is why exorcism usually
works. It does require all participants to completely and wholly believe
that the force being called on has the ability to remove the spirit in
question. I have outlined several exorcism techniques in other books
including methods to take care of objects or Ouija boards that have
attracted feeders (aka nasty spirits that hang on and won’t let go) as
well as methods for exorcism by calling on a “god form” Daemonic
Force and having the spirit removed.
Again, I recommend smudging with sage before and after
such a rite. Also, never underestimate the psychological power such
a ritual has.
Now to my thinking on possession: I’ve seen objects with
attached spirits. I’ve met people who have spirits around them, but
true possession is a rare phenomenon. It’s been my experience that
most “possession” cases happen to deeply religious
families/individuals (usually Judeo-Christian) and it’s usually a case of
mental instability, attention seeking, or emotional turbulence within the
individual claiming to be possessed. This is one of the reasons I often
recommend against those with mental problems practicing magick if
their condition is unmanaged. I make no apologies for this, or for
placing these warnings in my books.
HORSING/CHANNELING
Some necromancers preach horsing as if there’s nothing to it
and there’s no danger involved. In my own experience, most of
what you need from the dead can be done without horsing.
There are two ways to look at horsing. Either the spirit is the
metaphoric horse, or you are. Either way, you can get your ass
stomped (or ridden).
First let me talk a little about channeling, because it’s not quite
the same thing as horsing. Channeling is where you keep your
faculties about you and simply allow the spirit to speak through you.
This does require opening up your channels and allowing the spirit
the opportunity to communicate. How much leeway the spirit is given
is often up to the medium. This does require some skill and practice.
I always suggest beginners actually try speaking with the dead using
clairsentience, clairaudience, and/or simple clairvoyance first. While
you’re tapping your abilities, you can open up ever so slightly and let
the spirit in a little bit. But be careful because if you’re not able to
control it – you could end up being horsed (i.e. the spirit is the rider,
you’re the horse, my friend.)
 Horsing, on the other hand, true horsing, is either allowing a
spirit to completely possess you – voice, body, etc… or it means that
you have “captured” the spirit and you’re the rider (i.e. controlling it). In
the first instance it means you give up control and allow a spirit to do
what it wants in your body. A lot of people mistake channeling for this
type of horsing and vice-versa.
The difference is this: With channeling – you are in control. You
bring the spirit through you without allowing it to take over. With
horsing (in this instance) – the spirit is in control. After all, when an
experienced rider gets onto the back of a horse, it’s not the horse in
control. Horses only control their riders if their riders don’t know how to
ride.
Which brings us to the second example of horsing – where you
are controlling the spirit and metaphorically riding it. Just like in real-life
horse rider relationships, if the “horse” senses any weakness in you, or
isn’t amiable to you riding him – he’ll throw your ass off. Sure, if you’re
an experienced rider you may be able to hang on, but that’s not always
the case. I had a horse once that dumped every rider who got on him
for the first time – experienced or not. It was rather amusing; especially
if the rider was full of him or herself and was going to show me how
experienced they were that they could handle my green horse.
That is precisely why horsing can be dangerous. In the first
instance of horsing, you’re trusting a human soul, still imperfect with
human faults, with your physical body, and in the second instance,
there is the danger of being thrown off and even trampled if you run
into a “horse” that isn’t happy with the arrangement (no matter how
experienced you are).
Furthermore, if you are an inexperienced medium and can’t tell
a human spirit from an Other, you have a bigger problem, mainly
possession. If there are legitimate possession cases out there – I’m
convinced they’re due to people being horsed by spirits either
inadvertently, or channeling gone awry where the rider becomes the
horse. All of this due to inexperience and improper training in how to
communicate with spirits.
I know some of you reading this already know all of this, but
those of you who don’t – be cautious! Learn to discern what’s what in
the spirit world before you start channeling or horsing spirits and be
very wary of allowing them to horse you. You may think you’re strong
enough to handle it, and perhaps you are, but there’s always that
chance you’re wrong.
Okay, no more lectures. Moving on.
INITIATION OF THE NECROMANCER
In Daemonolatry we don’t really have formal initiations for
necromancers. You either have the gift to see and speak with the
dead, or you don’t. You either connect with the Death Current and the
Death Daemonic or you don’t. For some groups there are formal
training modules as well as initiations and ordainment ceremonies for
Sem or Funerary Priests. But because we lack such general
ceremonies outside that context and because there are some
Daemonolaters who practice Necromancy almost exclusively, I
thought it would be nice to formulate an initiation exclusively for these
folks.
Usually the initiation of a Daemonolater generally starts
with a dedication rite that leads into initiation. This would be no
different for a necromancer or funerary priest. Some
Daemonolaters don’t start out as necromancers and come to the
art later in life.
This initiation ritual is modeled after a funerary priest
initiation. I think it will suit the needs of those wishing to initiate as
a Daemonolatry Necromancer quite well. It can easily be modified
for use to become a funerary priest initiation as needed.
You will need:
· Several drops of your own Blood
· Wine
· An Oleum for the Death Daemon of your choice. (See Honoring
Death or Keys of Ocat for recipes)
· A black altar candle (to symbolize the transformation of death) ·
Any tools you want to consecrate or dedicate specifically to the
Death Daemonic and the art of necromancy.

The solitary ritual may be performed nude or dressed in formal

black robes. It is important you construct your ritual space in honor of
the Death Daemon that is either your Patron/Matron, or in the
 presence of the Death Daemonic that you feel most drawn to. I do not
spell this out here for the simple fact that each person's construct
should be unique and tailored to him/her. If you need guidance or
inspiration here, please see The Daemonolater's Guide to Daemonic
Magick, Honoring Death, or Keys of Ocat. You begin this ritual by
constructing your ritual space, calling on the Daemons you're working
with, and meditating and giving offerings of blood and wine to the
Daemons you are honoring.

If there are tools for dedication and consecration specifically

to your practice of Necromancy, these can be included in this ritual
(use the consecration in this book if that step is necessary for you).

In the North quadrant approach and declare: It is I, [magickal

name], who approaches you in this sacred space. I wish to know
the mysteries of your creation and design. I wish to honor your
ways and learn the art of necromancy.

In the East declare: I am known as [magickal name].

Kneel then say: If I am worthy and capable, make this known to me.
At this point you should hear a loud knock, feel like you've been
touched, or experience theophany. If you experience any
phenomena, your initiation is accepted. If not, you may want to
reconsider. All necromancers tend to be extremely strong mediums.
So inevitably you should see the sign. There is nothing in the
funerary priest initiations stating what should be done if the
phenomena does not happen. You're either a medium and cut out to
be a necromancer, or you aren't. I would say that if you get nothing,
complete the
ritual, and see if anything happens. If you experience absolutely
nothing within 72 hours of this ritual then chances are the timing
was wrong, or the Daemonic did not feel it was your calling.
Back to the ritual -
In the South quadrant declare: I have been accepted as worthy and
am ready to be purified.
In the West quadrant, you bless the wine in the name of your
Patron/Matron or your Death Daemonic, take a drink, leave a drop of
blood, and then leave the (now) blood wine as an offering. Say: I am
purified!
Approach the North quadrant and anoint yourself with the oil, third
eye, throat chakra, wrists, below the belly. Say then: I am anointed a
necromancer of [insert name of Death Daemonic here].
Then you must kneel and take the oath. Write this out on
parchment first because you will need to sign it and add blood
before burning it in the offering bowl.
I [magickal name], do hereby declare that I am a necromancer of
[Daemonic Name] and swear to do the work of a necromancer as
called by others and the Daemonic. I will seek new knowledge daily
and will work at my skills to help others as needed. I seek the wisdom
of the Death Daemonic to guide me. I vow to never harm the dead and
to be respectful to the Death Daemonic always.
Sign your name in black ink, leave a drop of blood on the
parchment, and then burn it in the offering bowl on the altar.
Lift your hands on high and declare: I am born anew a necromancer
in your honor [Name of Death Daemonic]. May your infernal wisdom
go with me, always.
If there are tools to be consecrated, that may be done at this time.
The ritual is closed with a respectful bow to the Death Daemonic
and then closed standard.
GROUP MODIFICATION: For group ritual, the pre-initiate may be left
in another room for meditation and offerings while the coven
constructs the ritual space and consecrates and blesses the
pre-initiates tools for him. During the rite it is the high priest or
priestess who asks the questions that the initiate would respond to, so
modify this as necessary.
PRAYERS
This entire section is a collection of rather lovely prayers I
thought might be useful to those of you who are primarily
necromancers and/or priests. One can never have enough prayers,
and I had collected an entire file of them that remained unpublished
and thought it would be nice to include them in this book. Many of
them are for crossing over the dead, or prayers for the dying. Many of
these prayers can be easily modified by inserting your Death
Daemonic or any god-forms you choose. I hope you find them
extremely useful.

Invocation to Mictecacihuatl (Aztec Death Goddess) who is often

thought to be the same as La Santisima Muerte.
I think it’s important we talk about Santa Muerte a bit here because
she is a divine intelligence that requires some specific care. You hear
things about Gods (divine intelligences). Interesting things. I have run
across, more than once, warnings that Santa Muerte is a jealous deity
and she does not like to share her altar with other deities. I've also
heard she isn't too keen on her dedicants revering any other than her.
Just as I've heard rumors that those who forsake Santa Muerte can
only leave her service one way --through death. This may be a case
where choosing a different Matron after dedicating to Santa Muerte
would be a bad idea. So if you're going to dedicate to her, I
suggest some serious soul searching first because she may not
tolerate religion hoppers well. Just thought I’d put this out on the table
before I shared a prayer for her.
Invoke her from the North. You may place spiders (real ones, not
plastic), scales, oil lamps or hourglasses on her altar. Some may
keep the statue of La Santisima Muerte on their altar, too. A dear
friend of mine who reveres Santa Muerte keeps her pet tarantula’s
cage on Santa Muerte’s altar.
Upon the altar, in a small bowl, place beans, wheat and rice.
These are common offerings to La Santisima Muerte.
She is often referred to as the Most Holy Death.
For those who are pissed off that I've included Santa Muerte in
a Daemonolatry book, let me explain my reasoning. All Gods and
Goddesses are divine, are they not? They are intelligent, are they
not? If Daemon means a Divine Intelligence, Replete with Wisdom --
does that not describe the Gods? All Gods of religions past were, at
some point, "demonized" or "devilized" by the Christian church.
Therefore to call them Daemon is not inaccurate. And if Santa Muerte
was, in fact, Mictecacihuatl, then she would have been considered a
"Demon" by the Catholic church most certainly. A sad, but sobering
fact. I'm certainly not claiming Daemonolatry owns any god, goddess
or pantheon, but I know Daemonolaters who do work with just about
every deity under the sun. This includes Mictecacihuatl and
subsequently Santa Muerte.
So now I give you the Santa Muerte Protection Prayer.
Usually prayers of this sort are followed by three Our Fathers, but
since not all followers of Santa Muerte are Christian (or comfortable
with that paradigm) and some view her as the ancient Aztec
Goddess Mictecacihuatl, this can be omitted if that's your choice.
I call upon you, Black Lady
Dark Lady of the Shades
Guardian of the Dead
Protect Me from the Dark magic of others
Be My Protector Now and Always
Shut the eyes and mouth of My Enemy
Close their Ears so that cannot hear me or my
workings Shelter me within your powerful wings
Send their curses and negativity back to
them Return it to My Enemy
Let Them Feel Your Power
Let Them Feel Your Strength
Holy Black Angel Hear Me!

Amen
Invocations for the Dead
Great Atem, Oh Atem, and All the Ancestors – Hear Me!
I look upon the earth and see that all living things are
alike. I look upon the faces of our children.
I look upon mothers and fathers who carry their children in
their arms,
That they may face the winds and
Walk the good road to the day of quiet.
There is no death.
Only a change of worlds.
 Namaah.

Eurynomous (Passing Over Prayer)

Great Eurynomous, Lord of Eternal Rest,

Grant unto them sanctuary in your kingdom,
Lord of Death,
and allow your light to shine upon them.
May the souls of the faithful departed
through the mercy of All that Is, rest in peace.
Amen
Another Passing Over Prayer

By Atem, the Ether of All that Is -

You have made us creatures of the earth
but creatures of energy in death:
receive our thanks and praise
that, through our own divinity,
our beloved [name of deceased],
whom we commend back to you this day,
shares with the Daemonic Divine the joy of eternal life,
where there is neither sorrow nor pain
but life everlasting.
Amen.

Prayer After Death of Loved One

Open the gates, Ocat.

Let spill forth from the abyss the Daemons of Death to
greet [name]
May Eurynomous come to meet [name], and guide
him/her beyond the veil.
Come forth Angels of the Abyss and receive his/her soul.

May Ba’alberith, who called him/her,

Protect and keep him/her.
 May Babael watch over from on High.
Give him/her eternal rest, Lord of Death,
and may Your light shine upon him/her forever.

Let us pray: We commend our brother/sister, (Name),

beyond the veil.
Now that he/she has passed from this life,
may he/she live on.
Amen.
Prayer to Death as a Protectorate
Blessed Protector Anpu:
By the virtues that Atem gave you
I ask that you free me from all
evil, danger, and sickness
and instead grant me
good fortune, good health, happiness
and prosperity, that you give me
friends
and freedom from my enemies.
May you make my enemies
come before me humbled
to ask my forgiveness.

Prayer For Cursing/Love

Death, dear to my heart,
don't abandon me, protect me,
and don't let ____name____
have one moment of peace;
keep him restless and bothered
with the thought of me always.
Prayer of Commendation
When the moment of death seems near, the following prayer
may be said:
I commend you, my dear brother (sister),
to the Lord of Death
and entrust you to All that Is.
 May you return to the ether
wherein you were formed from the dust of the earth.
May holy Death and the Daemonic
come to meet you as you go forth from this life.
May your transcendence from the physical realm,
bring you freedom and peace.
May the spirits in the ether
admit you beyond the veil.
May the Daemonic Divine,
acknowledge you as one of their own.
May Eurynomous bless and keep you,
and may Ba'alberith watch over you.
May you gain vision and strength
on the other side forever.
Amen.

Prayer for a Holy Death

O Holy Death, come forth. Let me speak your name with
my last breath. [Insert Death Daemonic] In Your great
mercy receive my soul. Part the veil that I may pass
peacefully, and let nothing tether me to this material plane.
Protect me by your compassion, shield me with your
strength, and lead me to the realm of the dead. I am
prepared to meet you. Amen.
Prayer to Ereshkigal for a Happy Death
O Blessed Ereshkigal, I give you my last breath in your
loving embrace. When the seal of death shall close my life,
come to aid me. Obtain solace for me in the hour of my
death - that I may die with your holy arms around me. I
commend my soul, living and dying, into your sacred arms.
Amen.

Prayer for Those Who Mourn

Blessed are those who mourn,

 with the comfort of compassion of the Death Daemonic
that they may face each new day with hope
and the certainty that nothing can destroy
the life they shared with the deceased.
May their memories be joyful and
their days enriched with friendship.
May their lives be filled with love.
Amen.
RITUALS
Dying, Decay, Regeneration, Rebirth/Resurrection. These
are all of the various aspects of Death. Had I had all of these rituals
for Honoring Death, I would have included them in that book. But
with the research and necromantic work that came with Keys of
Ocat, came excess rituals that weren’t necessarily relevant to that
book. Most of them were far too elementary.
Since dying is an alchemical process of change (discussed in
greater depth in Keys of Ocat), it is safe to say all rituals in this book
will deal with some aspect of Death. Whether it be dying, decay,
regeneration, or rebirth/resurrection.
All mortals answer to death. It is the great equalizer.
It is important to understand that it is not always necessary to work
necromancy in the confines of a balanced circle if you know what
you’re doing. Long gone are the days where I personally construct a
balanced ritual space for everything I do. Sometimes there just isn’t
time. However, I also understand what balances me and imbalances
me and I take precautions beforehand to make sure I’m not going to
inadvertently cause myself to dehydrate, pass out, or throw up. I
recommend all magicians understand their personal balance and
what they need. This comes with time and practice. Take a lot of
notes and pay close attention to how more advanced path work
makes you feel.
For prayers and offerings, a balanced ritual construct is simply
not required. For rituals, you have a lot of choices. You can construct
your ritual space in any number of ways. For more about ritual
constructs, see The Daemonolater’s Guide to Daemonic Magick, or
see the various necromantic circle constructs or gate opening
operations in Honoring Death or Keys of Ocat. Using your own
constructs is fine, too. I always recommend personalization.
I do have a construct that was given to me by a Khemetic Sem Priest
that I find rather pleasing to start off Rites to Anubis (Anpu) with. It’s a
Tetramorphic Khemetic Circle construct wherein Tuameutev, Amset,
Qebsenuv and Hapi are invoked as keepers of the four quadrants.
Again, this is about balancing energies for the necromantic work as
opposed to putting on a spiritual condom for protection. This
invocation is done thusly:
Invocation of Anubis
(Using Tetramorphic Khemetic Circle)
You begin in the East, and using your middle finger and index
finger you draw the ZD invocation symbol and you say, “Anet-hra k
Tuameutev!” (This simply means, “Homage to thee, Tuameutev.”)
You move to the South, doing the same invocation gesture
and say, “Anet-hra k, Amset!”
You go to the West, draw the invocation sigil in the air and
declare, “Anet-hra k, Qebsenuv!”
You turn to the North, repeat the invocation symbol, and say,
“Anet hra k, Hapi!”
The point of all of this is to acknowledge the powers that be and to
mentally balance and focus yourself. In the Tetramorphic circle
construct, East is Air, South is Fire, West is Earth, and North is
Water. So as you can see, this is a slight variation of the common
Daemonolatry constructs. Finally, when this
is finished you turn back to the East and invoke New Life by
declaring, “Meskhenet! Ankh v em T'etta a!" (“Meskhenet, live or
behave according to my words.”)
Why new life? Let’s discuss this for a moment. We need to
remember that death is not really an ending. If it were we would not
be able to communicate with the dead or see them (for you
clairvoyants out there). It’s simply an alchemical process of change.
Necromancy is, in fact, about life. Eternal life, but life nonetheless. It’s
because of this I feel people are wrong to coin the Ancient Egyptians
a “death cult”, or those who work with Death and/or necromancy as
members of “death cults”. Sure, some people take it to a dark place.
Some people wear necromancy like a gothic fashion accessory. To
each their own. Most of the genuine necromancers I meet, while often
eccentric, tend to be very wonderful people who are full of life and
passion for what they do.
Okay, back to the rite. Once your circle is cast, go ahead and
invoke Anubis from the Southwest quadrant (He’s the Fire part of
Earth) with his enn, “Nyana an ca Lirac meso Anubis.”
Then you can proceed with whichever magickal intent you have
planned whether it be offering, communing with the death energy to
explore change, or simply ascension or sciomancy.
Consecrating the Necromancer’s Tools
As with all rituals, it is perfectly acceptable for you to modify this
ritual to be more in line with your personal practice. Or you can use
this ritual as it appears in this book. This is one of the consecration
rituals I prefer.
First, as a Necromancer it should be obvious to you which of the
Death Daemonic speaks to you. It is in this Daemon’s name that all of
this will undergo the consecration ceremony. To begin the ritual,
offerings are left on the altar of the Daemon up to 24 hours before the
tools are presented. Among the offerings you can have water, flowers
(or grain), honey, incense, graveyard dirt, or a bone. It’s common for a
ritual bone to be left on a necromantic altar anyway.
This can be done as a stand-alone ritual or during a
necromancer's initiation (or the funerary priest initiation). First, the
necromancer must construct the ritual space in presence of the
Death Daemonic (unless this ritual is being done in the body of
another).
You will need:

· The tools you will use exclusively for necromancy. This may
include bones, athamés (unless you're Khemetic), wands, offering
bowls, staves, candle holders, God/Goddess statuary, prayer
cords etc...
· A consecration incense of your choice (or just frankincense) ·
A charged oleum of any Death Daemonic (your choice) ·
Consecrated (ala Daemonolatry style, see The Complete
 Book of Demonolatry) Salt and Water
· A soft, absorbent towel.
· Black fabric pieces or cloth to wrap the tools in when not in use,
otherwise they can be left on a permenant necromantic altar. · If
you are etching, painting or drawing seals or personal symbols
on your tools, you would need these materials as well.

Each tool is bathed in the water, dried off with the towel, held
on high saying: I bless and consecrate this [name tool] in the name of
[Death Daemonic] for use in the necromantic art.

If you want to carve, draw, or paint necromantic seals onto

the tool, you can do that at this time.

The tool is then waved through the incense smoke and

anointed. A stand-alone ritual is closed standard.

The tools are then placed on the permanent necromantic altar,

or they are wrapped in black cloth and put away for later use.

For charging the tools, I recommend a standard pillar rite

(Daemonolater's Guide to Daemonic Magick) modified to serve the
Death Daemonic. Some people just begin using them. Frequent use
alone will end up attuning them to the death energy and charging
them appropriately.
Death Paten (sometimes called a Necromantic Paten)
This is a small plate, or it may be a small disk. It may also look
like a rock. This paten can be used for several things. Some
Necromancers I know use their necromantic patens for bloodletting.
Others use them for small offerings to Gods of Death. Others still will
use them to hold bloodletting patens. Others still will use them to offer
incense or small offerings to ancestors. So you really have numerous
options here. The paten itself usually has a seal carved on it (of your
patron Daemon of Death) and the word DEATH in any language. You
can make it from wood, ceramic, clay, or metal. It should be
consecrated. I make mine out of clay and add graveyard dirt into the
clay. Use the Consecration of the Necromancer’s Tools already
 outlined in this section (or your own rite if you so choose). Feel free to
modify.
To Bring About (Metaphoric) Death
This particular ritual can be used in a variety of ways. It can be used
when you need a career change, a relationship change, to destroy the
life of an enemy (when the going is good), to eliminate a bad habit, or
to alleviate a stalemate in your day-to-day life. Like most rituals of this
nature, it’s imperative you be specific. The more specific you are, the
less dangerous this ritual can be. I say dangerous because any
haphazard magick thrown out into the universe can manifest in
unexpected ways. Yes, I realize ANY magick has the potential to
manifest unexpectedly, but when you fine tune your intent, you’re
likely to get more exacting results. Such is the way of things.
What You’ll Need:
· A physical item representing the change you want to make. If this
is a curse, an item of the person you’re cursing. If this is a bad
habit you’ll want a cigarette, a chocolate bar, whatever represents
this bad habit. · One Red Candle
· One Black Candle
· A written out statement of exactly what you wish to happen. · An
Offering for the Ancestral Altar (since this ritual calls on them to
aid in this).
· A small box big enough to fit your “change” item.
· Black yarn.
I recommend, for beginners, you create a Daemonolatry ritual
construct with the Death Daemonic for balance. For those of you who
don’t imbalance easily or you’re just far more experienced and being
horsed or getting tripped
up with unexpected energy isn’t an issue for you, you can skip that
part. Likewise if you’re seeking to funnel massive amounts of death
energy into your work, you can use an Ocat gate opening if you
like. See Keys of Ocat for more. No sense repeating myself.
First you call upon your ancestors to come to you and help you with your
task. This could be a favorite dead aunt or grandmother. The closer
you were in life, the more likely they’ll want to help you. What you say
should come from the heart, but can be as simple as, “Grandma
Nancy, come forth from beyond. I seek your aid to [get rid of bad
habit, start a new career path, curse my enemy, etc…]”
Give the offering to the ancestral altar, which most people keep in
the temple, but if you do not, you can walk from room to room doing
this. Then take your paper on which you’ve written down exactly what
you want to happen and read it aloud. Prick your finger (or other part
of your body depending on intent, see Keys of Ocat) and let the blood
mark your intent. Then burn this in the offering bowl. Remember that
the act of burning these things in the offering bowl is to transform them
from the physical plane to the spiritual plane. The fire is the catalyst
that purifies the intent and makes it known to the universe. This is an
alchemical transmutation.
Then, lift the intent “object” on high and declare, “I name you
[name this the thing that you want to be rid of, or that you want
removed] and commit you to the ground.”
Place the item in the box and close it. I recommend small item,
small box because it makes this next part easier. I actually did a
similar ritual like this with a cigarette many years ago and haven’t
smoked since. Now you take the yarn and start winding it around the
box while saying:
I am free of you. I am rid of you. You are dead. You will be buried.
I will not think of you. I will not speak of you. You are dead and will
be buried.
Once you’ve finished this you can set the box aside. Then, when
you’re ready, you can take the box to a secluded place and bury it.
Some suggest burying it in a cemetery, but you don’t want to disturb
the resting place of those there, nor do you want to break any laws
and risk being arrested. My advice there is to use your best judgment.
Some old cemeteries are reclusive and not maintained, so burying
something on the outlying edge may not be an issue. It’s always good
advice to be respectful when working in a cemetery, leaving anything
there, or taking anything (like plants or dirt) from it.
Don’t visit the graves of magick like this (literally or figuratively). Let it
rot and be forgotten. This is why I suggest a reclusive place
you’re not likely to visit again.
A Spell to Bring Forth the Dead (into a black mirror)
 I’ve mentioned before that black mirrors, especially those that
are used for necromantic work, should be covered in a black cloth.
There’s a reason for the old tradition of covering mirrors, especially
after someone has died. It is said when someone dies the death
energy is so strong that many dead will congregate. One covers the
mirrors to keep the souls of the dead from interacting with the living.
While I personally have not had the issue of my dead
relatives or family friends visiting us through the mirrors in our
home, I do keep my black mirrors, the ones used for necromancy
anyway, covered.
You might want to note that summoning the dead into the mirror
is not unlike summoning any other type of spirit into a mirror. To
summon your dearly departed dead into the mirror, it’s always going to
be more potent around the time of someone’s death. After someone
has passed, especially if they passed peacefully, it will take some
coaxing to bring them back from beyond the veil. The more violent,
unexpected, or sudden the death, the easier they can be summoned
to the mirror. I blame part of this on proximity since those who died
violently are often tethered to the material plane, and part of this on
the need for those who died violently to be heard or seen. They tend
to want to interact with the living more, which can create its own
problems.
As always, a word of caution: don’t use a silver mirror. If you’re a
strong medium, using a silver mirror will make your visions crystal
clear and for many mediums – such clarity of vision is far too
disturbing, dark and frightening. Hence the reason many of us use
black mirrors. If you can use a silver mirror without issue, that’s fine.
Everyone is different.
Some mediums may want to hold something from the deceased
when calling them into the mirror. If this strengthens the connection
for you, good. If not, skip it.
Flank the mirror with two candles. The size of the candles and the
illumination they provide is up to you. Some mediums work better in
a darker room, others prefer more illumination. I use tealights or
votive candles. They provide enough light without drawing
unnecessary attention away from the focal point – the center of the
mirror.
I use prepared mirrors for working with the dead. On the back of my
necromantic mirror is the seal of Murmur. It is anointed with an
Oleum of Eurynomous (for oil recipes see both Honoring Death
and/or Keys of Ocat).
How you choose to construct your ritual space is up to you.
Constructing a Daemonic circle using the Death Daemonic can serve
as a barrier to malicious dead or ‘others’, but remember that nothing is
fool proof. Therefore, when conjuring the dead, even into mirrors, you
want to keep a good banishing ritual handy. There are several sample
banishing rituals in my other works, I see no need to be repetitive
here.
Some necromancers I know create “seals” for the dead they’re
conjuring if they knew the dead in life, used a stela to attach a spirit to
them, or have worked with the same dead spirit over and over. A
necromantic paten may be used here. It is also feasible to use an item
of the deceased to help make the connection. Depending on the type
of medium you are, you may find having a personal item of the
deceased crucial to contact.
Holding the item of the deceased (or the paten or the seal of
the soul you’re conjuring) in your hands. Gaze into the mirror and
repeat the name of the deceased over and over. Do this for as long
as it takes for you to feel the connection. It can take anywhere from
5-10 minutes. Now you want to gaze into the mirror and concentrate.
You don’t necessarily need to say anything unless you want
to. For some people it helps them to focus on the task at hand. You
might say, for example:
I conjure thee, [Name of Deceased] in the name of [Death
Daemonic] to come to me in this mirror in a fair and comely
shape.
The reason for the comely shape comment, as is with all spirit
conjuration. You don’t want any spirit, whether of the deceased or
the Daemonic to scare the heck out of you, or show up as a
grotesque of some
sort. Of course if you get a dead person who has a twisted sense of
humor, all the polite requests to show up in a comely shape aren’t
going to matter. Some magicians seek to solve this problem by
invoking God and threatening the spirits (regardless of type) in order
to make them obey. I am generally against being a douche to spirits
unless absolutely necessary. Some require a firm hand, certainly, but
I’ve found being respectful tends to yield the best results. You catch
more flies with honey. That applies to both the living and the dead
(and the Daemonic for that matter). Now on the off chance you try
respect and that doesn’t work – then try being firm. If being firm
doesn’t work, then you can be a douche. In that order.
Back to the ritual. So you want to continue gazing into the
mirror until the image of the deceased becomes clear to see. When
you can see the spirit then you can ask it: “What is your name?”
If the correct answer is given, ask it to sign its name in the
space around it. If it turns out to be someone else, ask it to leave, or,
if you’re more adventurous, ask it why it came forth instead of the
spirit you were seeking. Of course if it’s the right spirit, then you
should welcome it.
For those of you who want a formal welcoming, you can say
something like:
“In peace I welcome you [deceased name] and in the name of [Death
Daemonic] I ask you to stay within this mirror until you are dismissed,
to speak honestly and to answer all questions truthfully that I put
before you.”
Or you can make it up as you go along. Memorizing fancy
scripts for ritual (as if you’re in a play) isn’t for everyone. As long as
what you say is heartfelt you can’t really go wrong.
So now you can ask the spirit the questions you have for it. Be
polite, of course. You can also use this opportunity to ask the spirits
to do certain tasks for you.
Once you’ve finished the session, it is customary to offer a license to
depart. The reason for this is sometimes spirits won’t leave. Some
wander off in their own time, others linger. You likely want it to go on
its way without bothering you. So you can formally say something
along the lines of:
 “Go in peace and return beyond the veil, [Name of Deceased],
in the name of [Daemonic Divine] I ask you harm none as you
depart. Please reappear swiftly if I call upon you again.”
And that, as they say, is that. Usually it’s helpful if sessions like
this are recorded (written in a journal) directly afterward so you don’t
forget anything the spirit told you. If you’re clairaudient, you may have
heard the spirit’s voice. If you’re clairsentient, you may have simply
‘known’ the spirits answers. Clairvoyants may simply receive images
from a spirit. A lot of people are a combination, so they may receive a
barrage of sound, image, and knowing/feeling thoughts that coalesce
into a meaningful dialogue. If you have an operator helping you, or
someone else participating, have them ask the questions and you
relay what you’re seeing, hearing, and feeling. The other person then
records this. Voice and video recorders are good for this. I often
recommend people use recorders when working with the dead
because sometimes they pick up things that are missed.
Finally, yes, this ritual, modified, would work to conjure any
type of spirit or Daemonic force into the scrying mirror.
A Method to Charge Necromantic Ritual Tools
Once the necromantic ritual tools have been consecrated and
dedicated to your necromantic work, some necromancers may wish to
charge them with the death energy. The beauty of working with Death
is eventually your tools will end up charged on their own. Death
energy is very strong and pervasive and it tends to linger a great deal.
It will eventually seep into every inanimate object in your temple if you
do enough necromantic work. I’ve known a rare few magi who keep
their necromantic temples/altars separate from other altars or working
spaces for this reason.
Since you may not want to wait to charge the tools, you can
charge them quickly and easily directly after their consecration by
creating a circle of stones dedicated to the Death Daemonic
somewhere close to the earth. You would, obviously place the tools
inside the circle. When I mean close to the earth I mean either outside
on the ground (ideal) or on the floor of your home closest to the earth
(a basement is a good choice). A friend of mine suggested that ideally
you might leave the tools in a remote graveyard in the circle of stones
overnight. This isn’t always practical as someone could come along
and take them.
You would invoke your chosen Death Daemonic into the circle and
imagine a silver pillar of light coming up from the ground into the
items, and down from the sky into the items. Imagine it as a solid
pillar of energy.
You should be able to feel the death energy quite clearly. You
can leave the tools there for up to a week to fully charge them. While
in many instances a charge from a pillar only lasts three to six
months (depending what you’re doing), those things imbued with
death energy often don’t need repeat charging. On the rare chance
that happens, you can repeat the charge as often as necessary.
Once you’ve consecrated and charged tools for necromancy, you
don’t want to use them for anything else. This is merely a precaution
because you don’t want other magick manifesting unintended results,
especially when
we’re talking about death. For example, doing a love spell using a
necromantic ritual dagger could cause someone’s death. So if you
want to err on the side of caution, go ahead and fork out a little extra
cash to buy a separate ritual athamé for other uses.
To Send a Spirit to Rest
This is more of a type of invocation rather than a ritual, but it
can be performed ritualistically. This ritual can be done immediately
after someone has passed, or at the grave of someone who has
passed. It should only be used if the spirit isn’t tethered to a place.
Some are not. This can be rather helpful if, for example, a deceased
relative won’t leave everyone in the family alone and wanders from
house to house. Please note that if you have a spirit in one particular
home, there are different rituals to use to help those spirits pass over
peacefully.
This is more for the ‘wandering dead’.
Mix together salt and water. This is an alchemical
transmutation that brings together earth and water in purification,
“Talot pasa oida Belial et Leviathan.”
If the soul has just passed and you can sprinkle the water
on the deceased, then do so. If not, you must sprinkle the
purified water on the grave.
[Name of Deceased], I call upon you to hear me now! You, O
wandering spirit, are no longer needed on this earthly plane and must
pass beyond the veil to the next world. I seal you to your grave and
commend you to the other side unless you are called back with
genuine purpose. In the name of [Death Daemonic], so be it.
Now, here’s the thing – this doesn’t always work. Sometimes
there are more complex things at work and a spirit won’t go without a
fight. If this is the case, you need a copy of Keys of Ocat.

A Spell to Conjure the Dead (To Do Your Bidding)

This is an interesting ritual given to me by a Daemonolatry Funerary
Priest in Maine. Firstly, with this particular ritual you do need to
know the dead you’re conjuring and you do have to visit the
graveyard the person is buried in with a staff. Yes, I realize in
Honoring Death and Keys of Ocat I
said you wouldn’t have to lurk in graveyards, but some rituals do
request it. You could easily modify this to be done in front of your
ancestral altar in the privacy of your own home. Perhaps take a
photograph of the grave and set it on the ground to simulate or
connect you to the grave of the deceased. Using dirt from the
gravesite might be another option here. The staff, ideally, should be
made of aspen, yew, oak, beech wood, elm, cedar, or willow.
Carrying the staff, start at the North and begin by circling the
grave counter-clockwise three times. Each time reciting the Enn of
your favored Death Daemonic(s) and saying afterward, “Rise
[Deceased Name] and come forth!”
Stop at the North again. Face the grave (if you weren’t) and
strike the staff against the ground three times. I have seen similar
rituals where you are supposed to “knock” on the ground three times.
“Arise [Deceased Name] and come forth to help me!”
This can be used in conjunction with a funerary stela spell
(see Keys of Ocat), but the stela is not required to make this work.
At this point the spirit will come forth and you will tell it what you
want it to do for you. It should not be written down. The spirit will
remember.
In return, feed the grave one cup of rum or leave some honey (or
another offering). Some people choose to simply leave flowers. This
offering is payment for the task you’ve asked the spirit to perform for
you.
A Spell to Bring Back a Loved One to Help You
This ritual is very much along the lines of the last one, but
does not require you to visit the graveyard. No stela spells required
here either. This particular working utilizes dream-walking and lucid
dreaming to bring back your loved one for help. You may want to be
well-versed in this type of magick in order for this to work. This also
means it could take several tries before it works.
Just before bed, look at a picture of the deceased and think of
them. Say their name several times. Know what you need from them
ahead of time whether it be answers to questions or requests for help.
If you’re experienced with dream walking or lucid dreaming, you will
dream about your loved one and will talk with them during that dream.
The need for being adept at dream walking means that in order to
make this particular method of speaking/working with the dead work
for you, you need to be able to take control of the dream and direct it.
I have seen modifications where people will sleep with a photo of the
deceased beneath the bed. Conversely, if you don’t want the dead to
disturb your sleep you might keep a glass of water near your head
when you sleep.
Necromantic Vision: Using the Dead for Divination
A lot of people believe the dead have certain fore-knowledge of
things to come. Because of this, many folks seek out the dead for
divination. One of my medium friends suggested that the dead see
things much more clearly from where they are, so they can see the
future. The problem here is discernment. If you’re dealing with a spirit
who isn’t very honest, you could end up with bad information. Or you’ll
end up with good information, but only at first. It’s easy to become
addicted to divination of this sort. Some spirits’ goal is to draw you in
and keep you addicted to working with them so they can feed. Keep
this in mind when working divination and do not allow yourself to
become addicted.
I also suggest seeking out deceased family members or loved
ones to work divination because you’re more likely to get good
results. They liked you in life and probably would seek to help you
after their death as well. A deceased parent or grandparent would be
ideal here. The answers are likely going to be truthful. Just because a
spirit is a spirit of the dead does not automatically mean it lies.
Always use baseline questions to gauge if the spirit is telling the truth
or not (especially with who they are).
A divination session would begin the same as any other where
you would call the dead to you. Some dead will give you a familiar
scent, image, or feeling as a type of signature to let you know it’s
them. My grandmother always gives me a whiff of Chantilly perfume,
for example.
Once the dead arrive, simply give an offering and begin asking
questions. Oftentimes, calling the dead into the mirror is the preferred
method of contact for many mediums. Pendulums, spirit boards, and
automatic writing are other options. However, be careful with automatic
writing for reasons mentioned early on in this book.
A Regeneration and Rebirth Spell for Health
Death isn’t always about, well, death. It’s part of a process.
Regeneration and rebirth are part of that process. This is why it’s
perfectly okay to work with the Death Daemonic in matters of
health. I know there’s
someone reading this who vehemently disagrees and that’s okay.
Some folks are superstitious and believe that if you’re sick, the last
energy you want to work with is death. If that’s the case – don’t. Just
remember that death energy is transformative energy. Matter cannot
be created or destroyed, it only changes form. Change is ruled by
death/Saturn energy. It’s not always a negative, destructive thing. It’s
where you take it that matters.
Now on to why you’d want to do this ritual. Let’s say you are
recovering from a bad accident or a long illness. You would utilize the
death energy to bring about change, from illness to health.
Resurrection, if you will.
For this ritual, you need a gallon of blessed water (room
temperature), an oleum of Bune, and a few towels. This rite is done
skyclad.
Within a ritual space constructed with the Death Daemonic
(gate opening is okay here) sit on the towels in the middle of the ritual
space. Imagine it as a pillar of churning black energy. This energy
begins turning blue. It starts as dark blue and fades to light blue. Now
you’re sitting in a pillar of blue energy. Imagine a white light in your
chest, extending outward, pushing all the illness and injury from your
body. Now this is going to seem a little strange, but don’t knock it until
you try it. Pour the gallon of water over your head and splash it over
your body. Take a few moments to recover. Now anoint each of your
chakras with the oil, as well as injured areas or areas where illness
struck (do not put in open sores and do not ingest oleums!).
Take ten measured, deep cleansing breaths. Declare loudly,
“I am reborn anew! I am cleansed and healed.”
Repeat this affirmation as many times as you wish. Stand,
close the ritual, and go about your day.
I recommend doing this ritual in the morning, just because
morning is so renewing and the ritual itself is so invigorating. You can
do this after minor illness, too. Or after a stressful life change like
divorce, death of a loved one, job loss, etc… As a ritual for rebirth and
regeneration it’s rather versatile.
A Spell for the Dying
(courtesy K. Rose, in memory of E. Willard)
Terminal illness happens. We’re all going to die and none of us
is guaranteed another day. This spell was formulated by a terminally
ill woman just before she slipped into a coma and passed away.
The gist of this particular spell is to bring about a fear free
death with as little pain possible, and to deliver the dying into the
arms of the Death Daemonic and beyond the veil peacefully, without
any harm to the soul. It also prevents others from binding the dying’s
spirit. Sadly this might be a good idea if you’ve pissed folks off in your
life who might resort to such things.
If the soul is damaged, it can be repaired before doing this
working. See Keys of Ocat for more information about this. This
spell can be done solitary, but it can also be done in the presence of
someone close to you, especially if you need help anointing yourself
or remembering what to say. Usually, if we’re ill or very old, as we
come close to our final moments we begin losing clarity of thought
and our lucidity may be somewhat lacking. It’s the unfortunate
nature of dying.
You Will Need:
· The spell calls for Oleum of Eurynomous or whichever Death
Daemonic you find most comforting. A lot of people find
Eurynomous very comforting, but I’ve met people who are
absolutely terrified in the presence of Eury. This is a very
personal choice.
· You may also want an amulet of Eurynomous or an ankh, or
something else you can wear as a symbol of faith, comfort or
protection depending on your personal beliefs. Have a trusted
friend cleanse and purify it before using it in the ritual. Or do this
yourself if you are able. I usually run them through the smoke of
smoldering frankincense resin, then dip them in salt water.
Afterward I dab them dry with a soft cloth. This usually does the
job. You may also choose to, when not wearing this amulet, set it
in a bowl of salt.
Notice the lack of physical implements for this spell as it
assumes simplicity and function are the most important overall
factors.
Within a simple ritual construct, invoking the Death Daemonic,
anoint yourself with the oil.
“By [Death Daemonic] I seek comfort in my passing as I know I
will be led, by you, beyond the veil where my otherworldy life
awaits.”
Anoint the amulet and place it around your neck.
“By [Death Daemonic] may I pass peacefully and be free from
pain. I am ready to depart this world.”
In this part of the ritual you may include any prayers for dying (see
the prayer section). Some may also choose to leave offerings of wine
or incense to the Death Daemonic (or blood offerings if you’re more
traditional).
 The ritual is closed standard. This ritual may be done before
periods of rest and may be repeated.
A Ritual for Coping
Coping can include a lot of things, from coping with loss (of ALL
kind), to coping with life changes. In this the practitioner may want to
use their own sigil of power or power words (as discussed in The
Complete Book of Demonolatry) as a foundation for this ritual.
Alternatively, make or purchase yourself an amulet with a symbol you
find personally empowering. Having a tangible object you derive
strength from can be comforting when coping with a difficult life
situation – but the symbolism must be internalized so that eventually,
you simply draw this strength from yourself. The object simply
becomes a focal point for the manifestation of strength.
Consecrate and bless the amulet for strength. Speak your
words of power over it. Place it in a pillar to charge it (not a pillar of
the Death Daemonic, instead your pillar should be strength energy,
modify as necessary).
For the ritual, construct your ritual space with the Death Daemonic.
Bring the amulet with you, along with a good pen and a notebook of
paper. Write out all of your feelings about your loss or the change
you’re going through. Ask the Daemonic for strength in dealing with it.
Seal the writing with a drop of your blood, and burn it in the offering
bowl. You may also say a prayer for help while doing this. I always
suggest Anubis for this ritual, but you may feel more comfortable with
a different Death Daemonic.
Once the written statement has turned to ash, rub some of
the ash on the amulet and put it on.
Close the ritual standard, leaving offerings to the Death
Daemonic if you so choose.
Some suggest following this ritual with a pillar of strength
where you stand inside the pillar. Do what you need to do that gives
you the strength you need. You’re the best judge of what you need at
this time.
Dispose of the ash by committing it to the ground or
allowing the wind to carry it away. Repeat this ritual as often as it
helps.
A Miscellany of Necromantic Practices

In this section I just want to mention a few necromantic

practices a necromancer is sure to run across in his/her studies.
Think of this section of the book as food for thought.

Spirit Pots - In Cuban Palo, these are called "nganga". The pots
usually contain bones and other natural items (rocks, feathers, herbs,
etc…) based on a person’s individual spirits, and it is alleged that a
spirit of the dead resides in the pot. This pot is regularly fed, and the
dead that resides within the pot is beholden to the pot's owner. I view it
as a form of indentured servitude as opposed to ancestor veneration,
though I wonder if the spirits of the actual dead really reside in the pot.
I do agree that the dead can be attached to specific items or even
places. If one could somehow transfer this into a pot, then you have a
spirit pot. On the other hand I contend that some spirit pots actually
house thought-forms/servitors rather than spirits of the dead. It's food
for thought anyway. In the Caribbean, nganga are used to imprison
evil spirits.

Used in context of having a spirit in a pot (usually a large sized

cauldron) the pot has to be fed in order to charge, or feed the spirit.
Contrary to popular belief, what you put in a spirit pot and what you
feed it is easy to find online if you know where to look. First, the pots
generally have sticks, bones, herbs and stones in them. These items
would, obviously, be pleasing to the spirit residing in the pot. These
are all things of the natural world and will bind the spirit of the dead to
it. This also means that, theoretically, you would need a bone of an
actual deceased person to stick in your spirit pot. However, I suspect
a lot of modern practitioners in more developed parts of the world
aren't running about digging up graves for bones. I have been told
that stones are often the foundation of a modern pot. On that note,
there are some scientific supply outlets that will sell actual human
bones. Finally, the pot must be regularly fed and maintained. First,
the pot is fed blood. I’ve heard people suggest once a year, I’ve also
heard every six months. You
would use animal blood for this. I discuss how to obtain blood in
Keys of Ocat. No sense repeating that information here.
 According to those in Palo, immediately after being fed blood, the
pot should be cooled with rum, honey, wine, tobacco smoke or
whatever the instructions are for your particular pot (based on your
personal spirits). Evidently this changes depending on the type of pot
you're given. (Yes, in that tradition your mentor/teacher gives you the
pot, you don't just make it yourself.) If you aren't following a Palo
tradition, you might make your pot yourself, but this doesn’t really
change the rules. After feeding it blood, you would cool it the same
way. Always change the water in the offering bowl or cup in front of
your pot, and leave a lit candle by it after feedings and during cooling.
Use feathers to cover the pot (either for a couple of hours or
overnight). Then, seven days later, refresh the pot with fruit. How often
to feed the pot may depend on a person's tradition or whenever they
feel it needs to be done. A Palero friend of mine says you must feed
the pot weekly with more common offerings like tobacco or rum. So
that's the short version on 'spirit pots'.

I have never known a Daemonolater to keep a spirit pot, but I

know some people in Palo who do and I know other necromantic folks
who practice their own traditions who do. I simply felt like including this
information to help you round out your necromantic education. You
can research more into this topic if the spirit moves you. Pun intended.
Capturing Dead in Crystals - I did mention this in Keys of Ocat, but
I'd like to cover it a little more here. In some circles it is believed you
can use crystals as a spirit trap of sorts. While warding crystals are
used by Demonolatry practicing necromancers to keep the dead from
following people home or entering their house unbidden, the spirit trap
crystal is meant to trap the dead to put in a spirit pot. I've met people
who believe they can do this with Daemons as well. While I believe
that spirits can be bound to objects of their own accord, and that
Daemons can imbue their essence into an object, I am not of the
belief that you can actually, literally "capture" a spirit or Daemon in a
crystal unless they're powerless. Feel free to disagree.

Going along with the spirit pot idea, I've known people who
went to the graveyard, allegedly captured spirits in crystals, and
added them to their spirit pots.
 On a more superstitious level, other spirit traps involved knotted
cords or nets thrown over the dead to keep them from rising, or the
living to keep evil spirits away from them. I do know one woman who
claims she put a magickal net, made of silver knotted thread, over her
mother before they closed the casket and buried her, because she
was afraid of her mother's spirit coming back. Evidently the woman
was rather unpleasant in life and she anticipated her mother would
harass her in death. I'm not sure what to think there because it has
been my experience that when someone goes peacefully they very
rarely harass the living no matter how unpleasant they were in life.
More often than not if those who died peacefully come back, it’s to
apologize for what they did to others in life, or to let their loved ones
know they’re okay on the other side.

To learn more about restless dead or dead tethered to this

world, see Keys of Ocat, which includes a rather extensive
discussion of this topic. Again, I’d rather not repeat myself here.
Additional Suggested Reading
Honoring Death: The Arte of Daemonolatry
Necromancy Keys of Ocat: A Grimoire of
Daemonolatry Nygromancye Keys of Death: A
Supplement to Keys of Ocat

More from DB Publishing & Official Melissa

Press By S. Connolly

· The Complete Book of Demonolatry

· The Daemonolater’s Guide to Daemonic
Magick · The Art of Creative Magick
· Daemonolatry Goetia
· Infernal Colopatiron
· Curses, Hexes & Crossings: A Magician’s Guide to
Execration Magick
· Honoring Death: The Arte of Daemonolatry
Necromancy · Kasdeya Rite of Ba’al: Blood Rite of the
 Fifth Satan · Nuctemeron Gates
· Sigillum Diaboli
· Keys of Death
· Necromantic Sacraments
By M. Delaney
· Sanctus Quattuordecim: Daemonolatry Sigil

Magick By Martin McGreggor

· Paths to Satan
By E. Purswell
· Goetic Demonolatry
Various Authors (Compilation Books)
· My Name is Legion: For We Are Many
· Demonolatry Rites
· Ater Votum: Daemonolatry Prayer
· Satanic Clergy Manual
· Ritus Record Libri

More from S. Connolly

· Keys of Ocat – Nephilim Press, 2013
Forthcoming from DB Publishing & Official Melissa:
· Grimorium Daemonolatrie – S. Connolly & M. Delaney
(Melissa) · Wortcunning for Daemonolatry – S. Connolly (DB)