As I never tire of saying, magic is a mercurial and liminal field. The rigid subject-object dichotomies that we are used to employing in our mundane lives don't work well here.
Damn, that is so well said, solxyz!
It is so hard to get us all to this because human brains have a really hard time thinking about any subject (or aspect of the universe) that venns over more than one domain or dominant.
Right right! Totally agreed here. The daimon is all of it.
The ritual you use, or lack thereof, your DNA, the stories you enage with and interanize, how you hold yourself and what you hold in your hands in ritual, your history, your culture and its expectations, your body - and the trauma you hold in your body (which I think used to be considered part of your 'Fate' see Jung's
Red Book here) - and some other consciousness we are all part of which I don't totally understand. I use Bernardo Kastrup's Idealism / Neoplatonism as a framework for that part.
So I just stick with a modified sort of "Low" Neoplatonism and say "the daimons are always half us." And from my personal experience and that of other magicians you can absolutely get "cooler" (less dangerous, less chaotic) manifestations if you internalize Neoplatonism. For me, that is also Marian Catholicism as infinite love can also work here, but for me only after many years of engagement with Haitian Vodou, or for people who grew up in one of the more traditional Catholic cultures.
I have to add:
The Daimonic is not a solved ontology. Harpur’s whole move in Daimonic Reality is to refuse both reductive psychologism (“it’s just your subconscious” ) and brain-dead literalism (“it’s exactly and totally this literal being from a grimoire, or a literal pagan god.”).
The daimon belongs to the Imaginal - real, but not physical. It is autonomous, but not separable from the soul that perceives it. Neoplatonism works here - daimones are intermediaries in the chain of being, administrators of Fate, messengers, sometimes personal guardians.
Ritual is participation in a field where the boundary between “us” and “them” is porous.
I would love to hear your opinions on Bernardo Kastrup’s Analytic Idealism. I dislike his medical language but I love the idea that even the laws of physics we operate under are a "dreamed-up reality."
Anyway, I feel we Magicians can also use Kastrupas a bridge to a modern audience without all the other usual "esoteric" filler paste. If mind is fundamental, then spirits are not less real because they are mental. They can be understood as agencies ("alters," he calls them in medical language, but ugh!), or intentional patterns within universal consciousness.
I think each religion, each story, and each grimiore is a distinct Dreamed-up shared reality, with some more useful for sorcery than others and some more useful for Mysticism than others. I will never deny people their pagan realties or Hellscape dystopian realities they want to live in. If that is their Fate, so be it.
But there are still issues. Kastrup’s idealism says mind is fundamental, but it doesn’t say every evocation is a distinct autonomous alter. We still need discernment. The fact that something is mental does not mean it is arbitrary. The spirit is a shapeshifter, but not a blank screen. It pours itself into your mythos and ritual, but a good mythos and ritual are already responsive to its contours. Ignore those contours and you get ego projection wearing a RHP or LHP mask, not the daimon.
I like to say "the daimon is always half us" - but that is an operative heuristic that aligns with strict Neoplatonism, the daimon is not just your shadow. It can be a real Other that also corresponds to your Fate and Character. The work is not to decide it is all in your head, nor to hand over your sovereignty and fall down and woship them as pagan gods. But we need better wasy of talking about becoming capable of relationship (being in right raltion to) with an autonomous-yet-entangled other. That is very much the liminal daimonic middle.
And if daimones are administrators of Fate, then the process we call "magic" can very much be seen as standing up to Fate. In Iamblichus and Proclus, theurgy aligns you with higher causes. You do not defeat Fate by ego, you change your position in the chain. You collaborate with the daimon to renegotiate your portion of it. And to those more timid folks, that is it not alwasy fun. Be not afraid.
I think that's why an internalized Neoplatonism might produce “cooler” manifestations, and what kinds of materia you use in ritual have a huge effect on the manifestations. It's not because you mastered a technique, or learned the "correct" esoteric jibber-jabber, but because you changed the kind of container you are. The daimon has more and better to work with.
I think.
In the end I am not trying to be "correct" here. I just want more grimoire magicians around for company and comparing notes. That's all. Spirit evocation was missing a solid macro-level cosmovision for its practice. We got either too Christian mythic literalism, or too much neopagan mythic literalism, or LHP theatre-kid silliness.
And to add this:
The materia is part of that cosmovision made physical. The herbs, the cool water vs,. hot alcohol, the flame, litrugy, the tempo of the whole rite, the incense, the ink, the timing, the breath, the circle - these aren't just props. They are the spirit's body-language. They tell the daimon what kind of body it can wear in your working, and they tell you what kind of container you are becoming. So the same spirit might come as a king, a beggar, a holing, poltergeist activity, banging, smell, wraps on the windows, door, peronally apocolyptic visions, a Lovecratian being - as with the GV, or a strange calm in the room, depending on what you've built and what you bring to the rite.
That's why I feel we needs more tradtional magicans comparing notes , to better map the contours of the field an an invitation to future pratitioners. We need a practical macro-level cosmovision - I just made one by stripping away the modern hot takes, recent back on of the tradional Western Mystism tradition, , Neoplatonism, then find what i think are much better modern atriculations, like Harpur's imaginal, Kastrup's idealism, to talk about the messy actual work of pirit conjurong without collapsing into literalism , or using "psychodrama" as a coward's excuse for LARPing. More company for the journey , please.
Have heart, be not afraid everybody.