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Gateways Of Necromancy & Transcarnate Magick

Unleash the immortal forces of Necromancy to crack open the tomb of eternal unveiling… Experience rebirth in the flesh to become a living death god with the new grimoire, course, and funerary ritual pact...

Edgar Kerval    E.A. Koetting

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We historians of magick surmise that Necromancy evolved from primitive indigenous shamanism originally, in which the tribal priests invoked the Spirits of the Ancestors. The classic medieval Necromancers directed the dead with a mixture of “squeaks, high tones, and low hums,” similar to the trance whispers of the ancient shamans, according to records. Necromancy was normal and common to myriad civilizations of antiquity, and records of their practices are held in Babylon, Egypt, Greece, Rome, and more. In Babylon, the Necromancers were called “manzazuu” or “sha’etemmu,” and the spirits they invoked were known as “etemmu.”

The oldest literary account of Necromancy is found in Homer's epic poem The Odyssey. Under the direction of Circe, a powerful sorceress, Odysseus embarks on a hero's journey to the underworld (katabasis) to gain insight into the impending return journey by raising the spirits of the dead using spells that Circe has taught him. In particular, Odysseus wishes to invoke and interrogate the shadow of Tiresias, but he cannot summon the spirit of the seer without the help of others. The pertinent passages of the Odyssey contain many descriptive references to performing Necromantic rituals, thus it constitutes the first grimoire of ritual Death Magick. These rites must be performed around a fire pit during night hours. In addition, Odysseus has to follow a specific recipe, which to them included sacrificial animals and to drink a libation to ghosts while reciting prayers, both for the deceased and the gods of the Underworld.

These types of practices, ranging from mundane to grotesque, are commonly associated with Necromancy. The rituals can be very elaborate, with the participation of magick circles, wands, talismans, and spells. The Necromancer can also surround himself with the morbid aspects of death, which often include the deceased’s clothing and the consumption of food that symbolize the lack of life and decay, such as unleavened black bread and unfermented grape juice. Some Necromancers even go to the extreme and take part in the dismemberment and consumption of human remains. These ceremonies can be extended for hours, days, or even weeks, which lead to the supposed final invocation of the spirits. In Necromantic practices, they are frequently performed in burial or melancholy places, adapted to the specific patterns of each Necromancer. In addition, these practitioners prefer to invoke the recent dead, based on the premise that their revelations and divinations are pronounced more clearly. This period is generally limited to the twelve months following the death of the physical body. After this period has elapsed, Necromancers may invoke the spirit of a deceased in the same place where they died.

While some cultures believe that the knowledge of the dead was unlimited, the ancient Greeks and Romans believed that they only knew certain facts. The apparent value of their advice could have been based on the things they knew in life or knowledge acquired after death. Ovid describes in his Metamorphosis a market in the Underworld where the dead gather to exchange news and gossip. Aruspicin (its practitioner is called the haruspice) was a divinatory discipline of Ancient Rome that also sought to guess the future through examining the viscera. Still, unlike Necromancy, it focused on the entrails of animals immolated in honor of some god. In the Bible, there are also several references to Necromancers, called “bone conjurers” among the Jews of the late Hellenistic era.

The Book of Deuteronomy 18:9-12 expressly warns the Israelites against participation in the Canaanite practice of divination of the dead:

Although the Mosaic Law prescribes the death penalty to practitioners of Necromancy (Leviticus 20:27), this warning was not always heeded. One of the most prominent examples is when King Saul needed the Witch of Endor to invoke the shadow of Samuel, judge and Prophet of Sheol, through a well for conjuration and rituals (1 Samuel 28:3-25).

Endor is mentioned in the Bible as belonging to the tribe of Manasseh (Joshua 17:11) and the place where Sisera dies, Israel's enemy defeated by Deborah (Psalm 83:10). After the death of the Prophet Samuel, King Saul disguises himself and goes to Endor to see a medium and come into contact with his spirit. In the prophecy, it is revealed that his army will be defeated and that he and his children will die in battle in Guilboa (Samuel 28: 3-19). Even today, the valley immediately up the hill, where the Biblical village was, is called Kosemet, “witch” in Hebrew.

In the High Middle Ages, many medieval writers believed that the resurrection was impossible without the help of the Christian God. They interpreted the practice of divination as a conjuration of demons that took on the appearance of spirits. The practice is explicitly known as demonic magic and was condemned by the Catholic Church. Although the Necromancy practitioners were linked by many points in common, there is no evidence that these Necromancers were organized in their own order or group. In Norse Mythology, there are also examples of the use of Necromancy, such as in the poem Völuspá of the Poetic Edda.

Medieval Necromancy is believed to have been a synthesis of astral magick with Arab, Christian, and Jewish influences. The Arab influences were evident in those rituals based on the phases of the Moon, the location of the Sun, the day, and the hour. Christian and Jewish influences could be found in the symbols and conjuration formulae used in the invocation rituals.

Despite the prohibition, Necromancy practitioners were often members of the Christian clergy. They were united by their belief in manipulating spiritual beings, especially demons and magical spirits. These professionals were almost always literate and well-educated. Most had a basic knowledge of exorcism and had access to the texts of astrology and demonology of the time. All this allowed some clergymen to aspire to combine Christian rites with occult practices, despite their clear condemnation by the Christian doctrine.

To receive an uncensored full-length study in the true forbidden history of ancient pagan Death Magick, and to unlock the closely guarded secrets of performing Necromancy with the power of demons and the deceased, I welcome you to my new double-grimoire, Gateways of Necromancy and Transcarnate Magick by E.A. Koetting.

With me and E.A. together, you’re going to learn:

• Both ancient and modern techniques of performing hardcore Transcarnate Necromancy
• Exactly how to commune with Death Essence step by step
• Forbidden rituals to summon the Spirits of the Dead
• How to craft and wield Death Fetishes and Death Idols
• Initiatory secrets of Death from Vodou and Palo Mayombe, including helpful “workarounds” and “backdoors” for the modern Sorcerer
• Advanced rituals of Death Worship, Ego-Dissolution, and Self-Transfiguration through the unforgiving Death Current
• A guided exploration of Aztec and Mesoamerican Death Cults, along with deific incarnations of Death Gods from the ancient Americas
• And of course, how to perform Funerary Rites of the dead and the living… Truthfully, this only scratches the surface of the Death Magick contained within this fearless double-grimoire

Today, the magick of Necromancy is neither violent, nor a one-dimensional “worship of death” — it constitutes the highest and ultimate reverence for the joyous fulfillment of life itself. I will see you in the grimoires...

Godlike Power,