“Magi and the theurgic philosophers objected most severely to the “evocation of souls.” “Bring her (the soul) not forth, lest in departing she retain something”, says Psellus.
“It becomes you not to behold them before your body is initiated, since, by always alluring, they seduce the souls of the uninitiated”, says the same philosopher, in another passage.
They objected to it for several good reasons. 1. “It is extremely difficult to distinguish a good daemon from a bad one”, says Iamblichus. 2. If a human soul succeeds in penetrating the density of the earth’s atmosphere – always oppressive to her, often hateful – still there is a danger the soul is unable to come into proximity with the material world without that she cannot avoid; “departing, she retains something”, that is to say, contaminating her purity, for which she has to suffer more or less after her departure.
Therefore, the true theurgist will avoid causing any more suffering to this pure denizen of the higher sphere than is absolutely required by the interests of humanity.
It is only the practitioner of black magic who compels the presence, by the powerful incantations of necromancy, of the tainted souls of such as have lived bad lives, and are ready to aid his selfish designs.
Of intercourse with the Augoeides, through the mediumistic powers of subjective mediums, we elsewhere speak. The theurgists employed chemicals and mineral substances to chase away evil spirits. Of the latter, a stone called Μνιζουριν was one of the most powerful agents. “When you shall see a terrestrial demon approaching, Exclaim, and sacrifice the stone Mnizurin”, excalims a Zoroastrian oracle (Psel., 40).
And now, to descend from the eminence of theurgico-magian poetry to the “unconscious” magic or our present century, and the prose of a modern kabalist, we will review it in the following.”
H. P. Blavatsky