Necromancy
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There are certainly places where communication with the dead is warranted and desirable. That's not necessarily necromancy, of course (since necromancy is a method more than a goal), and it can take a number of forms.
If you specificallty mean the callng upon the dead to provide power or support in some magical endeavor, that starts to trespass on the freedom of the deceased. (Only if you're successful, of course.) Those who do this most effectively tend to be those who follow, more or less, a path of ancestor worship, or the variant form of ancester devotionalism - who maintain a shrine with pictures and other items of those dear to them who already have died - and who regularly devote themselves to it, maintaining living relationships with their personal history with these individuals, and feeling free to call on them (more or less prayerfully) to help them in difficult times. The general theory, I think, is that they have their own personal angels "now in heaven" directly looking out for them as personal guardians and helpers.
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Slightly off topic side note here.
@Jim Eshelman said
"Those who do this most effectively tend to be those who follow more or less a path of ancestor worship, or the variant form of ancester devotionalism - who maintain a shrine with pictures and other items of those dead to them who have already died - and who regularly devote themselves to that, maintaining living relationships with their history with these individuals, and feel free to call on them (more or less prayerfully) to help them in difficult times."
A curious factoid about ancestor worship comes to mind that I was made ware of in connection to a couple of plays I directed in the past. It's the idea that dead individuals lose their individuality over time and eventually become integrated into the ancestral spirit of the family. As far as I am aware this happens in Africa and Japan, which always struck me as significant because of the distance between the two cultures. It suggests and independent development, and may also suggest and observation of similar facts about both the recent and long dead.
In both instances, thirty years was presented to me as a critical period of time, at the end of which the deceased person was no longer addressed as such, but assumed to have become part of the greater collection of virtue and ancestral wisdom symbolized more generally as the ancestors. In Japan, when person dies a special figure representing the dead person is placed on the family shrine/altar. After thirty years, this individual figurine goes away because it is assumed that the petty, accidental, and undesirable parts of the personality have finally been transcended, and all that is left is the good stuff.
Love and Will