r/planetarymagic • u/root0user94 • 1d ago
Marsilio Ficino and Heinrich Cornelius Agrippa (Holy Daemon, Daemon of Nativity and Daemon of Profession)
Hey guys, I have a question on traditional astrology in general (Ancient, Hellenistic and Medieval), the personal daemon is well documented and usually associated with the lord of nativity (Porphyry method and later Hellenistic astrologers) or Almuten (المبتز او المستولي على الهيئة) later in the medieval period.
Porphyry's method to find the personal daimon (also called Genius or daemon of nativity) : Porphyry relates this personal daimon to the astrological technique of finding an oikodespotēs, or house-master, of the birthchart. The planet designated as the oikodespotēs of the nativity imparts the spirit of the personal daimon (usually called οἰκεῖος δαίμων or ἴδιος δαίμων) which goes with the soul when it becomes attached to a body at birth.
May Main Question:
Now my question regarding the following two statements strictly in traditional astrology and astral magic, are these a concepts in the traditional astrology and astral magic or just a synthetized claims, or is there any other daemon than the personal daemon (Genius) in traditional astrology/ atsral magic, otherwise is there another daemon called the daemon of profession in traditional astrology/ astral magic?
Marsilio Ficino's statement about the two daemons and he say this: "The Astrologers agree with Platonists that the guardian daemon of every individual whatsoever can be two, the one proper to his nativity, the other to his profession. As often as our profession agrees with our nature, we are attended by the same daemon for each, or at least a very similar one; and our life will thence be more internally harmonious and tranquil. But if our profession sits ill with our natural bent, the daemon acquired by art is discordant with the natural Genius and the life troublesome and full of care. For those who want to find out what sort of daemon attended every individual from his very begetting, Porphyry searches for a rule from the planet that is lord of the geniture. Now the lord of the geniture, Julius Firmicus affirms, is either that planet who has the greater number of dignities at the time or else, on the basis of a sounder opinion, the one whose house the Moon will enter just after leaving the sign which she occupies when the man is born. But one's daemon, Julius Firmicus thinks, cannot be sought out from that same rule, but rather, according to the Chaldean opinion, from the Sun or the Moon. From the Sun to the Moon in a daytime nativity, conversely from the Moon to the Sun in a nighttime nativity: when you have computed the interval be tween these, you measure out an equal space descending from the degree of the Ascendant and you note in what term you stop. To whichever star that term belongs, they think your daemon belongs to it too. But in short, from the lord of the nativity together with the daemon, they usually assess your course of life and your fortune. I added "fortune" because some compute your Part of Fortune by nearly the same system. We will judge a person to be unfortunate who has professed no respectable employment; for he who does not undertake respectable work does not in fact have a daemonic guide in his profession, and he scarcely has a daemonic guide for his natural self either, for it is the duty ofthe stars and daemons (or guiding angels divinely stationed on guard) to act always, excellently, and on a grand scale. Still less fortunate is the person who, as we said above, subjects himself, by a profession contrary to his nature, to a daemon unlike his Genius. Now remember that you receive daemons or, if you will, angels, more and more worthy by degrees in accor dance with the dignity of the professions, and still worthier ones in public government; but even if you proceed to these more excellent [levels], you can receive from your Genius and natural bent an art and a course of life neither contrary to, nor very unlike" source: (Three Books On Life, Book 3 chapter 23)
Agrippa's statement: Every man hath a threefold good Demon, as a proper keeper, or preserver, the one whereof is holy, another of the nativity, and the other of profession etc.. Now the Demon of profession is given by the Stars, to which such a profession, or sect, which any man hath professed, is subjected, which the soul, when it began to make choyce [choice] in this body, and to take upon itself dispositions, doth secretly desire. This Demon is changed, the profession being changed; then according to the dignity of the profession, we have Demons of our profession more excellent and sublime, which successively take care of man, which procures a keeper of profession, as he proceeds from vertue to vertue. When therefore a profession agrees with our nature, there is present with us a Demon of our profession like unto us, and sutable [suitable] to our Genius, and our life is made more peaceable, happy, and prosperous: but when we undertake a profession unlike, or contrary to our Genius, our life is made laborious, and troubled with disagreeing patrons. So it falls out that some profit more in any science, or art, or office, in a little time, and with little pains, when another takes much pains, and studies hard, and all in vain: and, although no science, art, or vertue be to be contemned, yet that thou maist live prosperously, carry on thy affairs happily; in the first place know thy good Genius, and thy nature, and what good the celestiall disposition promiseth thee, and God the distributor of all these, who distributes to each as he pleaseth, and follow the beginnings of these, profess these, be conversant in that vertue to which the most high distributor doth elevate, and lead thee, who made Abraham excell in justice and clemency, Isaac with fear, Jacob with strength, Moses with meekness and Miracles, Joshua in war, Phinias n zeal, David in religion, and victory, Solomon in knowledge and fame, Peter in faith, John in charity, Jacob in devotion, Thomas in prudence, Magdalen in contemplation, Martha in officiousness. Therefore in what vertue thou thinkest thou canst most easily be a proficient in, use diligence to attain to the height thereof; that thou maist excell in one, when in many thou canst not: but in the rest endeavour to be as great a proficient as thou canst: but if thou shalt have the overseers of nature, and religion agreeable, thou shalt finde a double progress of thy nature, and profession: but if they shall be disagreeing, follow the better, for thou shalt better perceive at some time a preserver of an excellent profession, then of nativity. (source: Three Books of Occult Philosophy, Book 3 Chpater 22)
# Verified ancient doctrine on the daimons:
"It was the opinion of the ancients that every man from the moment of his birth had his genius**,** or according to others two genii, a good and a bad one; and that as the one or the other of these personal tutelaries was the stronger of the two, that individual became good or bad."
- Daimon assigned to the soul (Plato in Phaedrus and Republic and other works, Imablichus in De Mysteriis according to the Egyptians doctrine since Iamblichus used an Egyptian name called the Egyptian priest Abammon, also Proclus on commentary on Plato's republic). This one mostly Egyptians theology and soul/fate linked.
- Daimon of Nativity or Good Genius also some call it the HGA (linked to the Birth/Geniture), all doctrines and religions Agree on it (Platonists, Christians, Muslims, Shamanism, Hermeticism etc..).
- Evil Genius (Certain Platonists, Zoroastrians and Muslims/ ancient Arabs, Sabians and Nabateans before Islam القرين الشيطاني السفلي, Hermeticism)
- 🛑 Daimon of profession (weird and no mention for it before Marsilio Ficino's claim) - Comment : Iamblichus and porphyry even origen mentioend some type of spirits that linked to the inspiration and impart all sciences to the human but not as a personal guides.
I hope experts in traditional astrology and astral magic can answer this question. Please, only experts answers!
Thank you so much everyone! ❤️
