13. Necromancye

Ritual maintenance of relationship with the dead as ongoing presences whose favour is cultivated and whose offence is propitiated. Shinto uji-gami and obon, Norse disir and the alfablot, Celtic samhain and the feast for the deceased, Roman lares and parentalia, Chinese ancestor rites, Vedic śrāddha. Practice-coded rather than belief-coded: distinct from soul_migration (cosmological doctrine of soul-transmigration) and theosis_deification (deification trajectory); ancestor_veneration centres the living's ongoing ritual obligation to the dead.

The text instructs on evoking specific historical figures like Voltaire and great men of antiquity.

The uncreated luminous quality of the divine, sometimes experienced directly in mystical states; illumination as revelation.

The invocation requests Ruach Hochmael to be the operator's light.

A chain of divine beings or principles flowing downward from a single transcendent source (the One or the Father), each level less perfect than the one above.

The list of angels and Sephirot implies a structured chain of divine beings flowing downward.

Augustinian and Plotinian doctrine that evil has no positive being of its own but is a lack, distortion, or absence of the good — denying ontological dualism while preserving moral seriousness.

Hell is described as a domain of anarchy where progress is inverse and intelligence is feeble.

The divine conceived as active, present, and dynamic—not an abstract principle but a personal responsive reality.

Spirits and divine powers are addressed as active agents capable of guidance and protection.

Numbers, proportions, and mathematical relationships as the underlying structure of divine reality.

The text explicitly states that number constitutes law within the spiritual hierarchy.

Direct address to the divine, whether petitionary, contemplative, or liturgical; speech and silence offered upward.

The ceremony is instructed to begin with a prayer suited to the genius of the spirit.

Fire as medium of divine presence.

A chafing-dish with sacred fire is mandated to be in the center of the oratory.

The maintenance of a state of cleanliness—physical, moral, or spiritual—required for encounter with the divine.

The operator must bathe and wear scrupulously clean undergarments before the operation.

Divine names or formulas that carry ontological power, used in prayer, liturgy, or magical practice.

The text relies heavily on Hebrew divine names like Tetragrammaton and Adonai for magical efficacy.

The diagrammatic arrangement of the ten Sephirot as a structured 'Tree of Life' mapping divine and cosmic forces.

The invocation ascends through the Sephirot from Malkuth to Ketheriel, mapping the Tree structure.

The ten attributes or emanations through which the Ein Sof (Infinite) reveals itself and creates the universe in Kabbalistic theology.

The invocation explicitly names multiple Sephirot including Malkuth, Netzah, Hod, Yesod, and Ketheriel.

A staged journey of the soul upward through heavenly realms or levels of being toward the divine source.

The invocation moves upward through divine attributes from the base to the crown.

Iamblichean ritual practice that engages the gods directly through consecrated material symbols and actions, on the premise that divine power descends into properly prepared matter — distinct from philosophical contemplation alone.

The passage details a ritual using vestments, perfumes, and names to engage spiritual entities directly.

The doctrine and practice that spoken or sung word carries causal-magical force — that uttering names, formulas, songs, or incantations alters reality directly rather than merely communicating about it. Vainamoinen's runo-songs that move mountains and command iron, Norse galdr, Vedic mantra, Shinto kotodama, the magician's barbarous names in the Greek Magical Papyri, Iamblichean arcane signatures and inexplicable symbols, biblical creation-by-word. Distinct from sacred_names (the ontological power of names themselves) and prayer (address to the divine); word_power_incantation is the magical-causal efficacy of the spoken word as such.

Conjurations are recited aloud to invoke spirits, demonstrating belief in the causal power of speech.