#daimonology

Hi everyone. I know I haven't posted here in a while, but I wanted to address something very important, and I want to explain why I've decided to remove some of my past blog posts.

TRIGGER WARNING for Anti-Semitism.

So a good friend of mine on here pointed out that in some of my previous posts, especially my "Who Or What Is Satan" post, I used Anti-Semitic wording and came across as very disrespectful towards Judaism as a whole. I used wording like "Judeo-Christian" and "Abrahamic", and I was also really bitter when talking about those topics. My friend explained to me why those terms are harmful and that what I was saying was not okay.

I just wanted to apologise to everyone, especially Jewish people and others who saw my posts and were offended and/or personally discriminated against because of it. From the bottom of my heart, I'm genuinely really sorry. I always strive to be a better person and try my best to learn from my mistakes, so from here onwards I'm going to do my best to educate myself on these issues instead of chatting shit when I'm not even educated on those topics.

I also want to apologise for being such an asshole in my posts and getting angry at Judaism and (progressive) Christianity as religions. I still have a lot of unresolved religious trauma from growing up around heaps of corrupt Christianity, and I need to deal with that instead of taking it out on others who have done nothing to deserve it. But my trauma is no excuse to be nasty and discriminate against Judaism and (progressive) Christianity.

I'm really sorry for my behaviour and what I've said regarding these religions. I obviously don't actually have anything against these belief systems, I was just stupidly uneducated and also had unresolved trauma that I was projecting onto others instead of just facing and overcoming it... I'm not proud of how I've "coped" with my trauma thus far or how uneducated I am on certain things, and so I'm definitely going to work on both of those areas.

I also feel really awful about how much my "Who Or What Is Satan" post blew up... It got almost three hundred notes, which means I probably attracted a lot of really shitty Anti-Semitic people to that post, who then probably reblogged that to other Anti-Semitic people, Nazis, racists, and so forth... I feel horrible about that and I want to apologise and I take complete responsibility for that.

And to those who followed my blog because you saw my ignorant writing and you're Anti-Semitic, racist, and/or a Nazi, unfollow me and get the fuck off my blog. Block me for all I care. I'm not "one of you" and I'm ashamed I ever gave that impression in the first place. That shit is disgusting and you deserve to rot in a cave for discriminating against people who are already so fucking marginalised and have suffered enough throughout time. I will not tolerate that shit here.

To those who I hurt, offended, upset, and/or discriminated against, I'm really sorry for doing so, from the bottom of my heart. I'm especially sorry to Jewish people, both religiously and ethnically. It was never my intention to come across as Anti-Semitic and/or racist, and I vow to educate myself instead of being ignorant with my wording and unintentionally coming across that way ever again.

I'm sincerely really sorry to the Jewish community. It won't happen again and I vow to change and better myself from here onwards.

The essence of aphorisms The essence of aphorisms, an article that explains the laws of aphorism by James Geary with an introduction of Carl William Brown on this kind of literary and philosophical original genre. The things that will destroy us are: politics without principle; pleasure without conscience; wealth without work; knowledge without character; business without morality; science without humanity; and worship without sacrifice. Mahatma Gandhi Sometimes a few lines are worthier than a whole library. Voltaire An aphorism is a phrase, a maxim, a proposition, a quote that expresses with concise, philosophic, humorous or poetic accuracy, the result of a long experience of life, of observations, analysis, suffering, great endurance, tolerance and even annoyance (in order not to use any vulgar terms). Carl William Brown The brevity of life, so often lamented, might perhaps be the best thing about life. Arthur Schopenhauer Aphorists are far from harmless. They are troublemakers and iconoclasts, dogmatists whose majestic authority commands consent. They are, by definition, revolutionaries who hold their truths to be self-evident. James Geary We fight against three giants, my dear Sancho: "injustice, fear, and ignorance." Miguel de Cervantes The aphorism in which I am the first master among Germans, are the forms of ‘eternity’; my ambition is to say in ten sentences what everyone else says in a book – what everyone else does not say in a book. Friedrich Nietzsche Aphorisms are intimate encounters between two minds. If they don’t give you a little shock, something isn’t right. James Geary Aphorisms, representing a knowledge broken, do invite men to enquire farther. Francis Bacon One can only become a philosopher, not be one. As soon as one thinks one is a philosopher, one stops becoming one. Friedrich von Schlegel Aphorismus est sermo brevis, integrum sensum propositae rei scribens. That is – An aphorism is a brief utterance, which writes the complete meaning of the matter – this is the exact definition proposed by Isidore de Séville. As a matter of fact an aphorism is usually a saying expressing a belief, an idea, a thought, a saying, a piece of literature and so on. Synonyms for aphorisms could be: adage, apothegm, axiom, dictum, maxim, moral, precept, proverb, rule, saw, saying, truism, axiom, device, dictum, fundamental, law, maxim, moral, postulate, precept, proposition, proverb, saying, theorem, truism, truth, byword, catchphrase, catchword, dictum, epithet, gnome, gnomic saying, handle, maxim, motto, nickname, precept, proverb, quotation, quote, saw, shibboleth, slogan, standing joke. An aphorism can express also absurdity, ambiguity, foolishness, nonsense, amusement and paradox, because it is the king of the metaphorical language.

The law of aphorisms Evidently we could read various essays, articles and even books on aphoristic writing, or on short literature, which certainly has many relationships with poetry, the symbolic or metaphorical expression of it, and with the multiple definitions of the various sciences, but what I would like to point out in this introduction to the following article is a reflection by the great critic, poet and essayist T.S. Eliot, who argued with great conviction that to be truly great poets it is not enough to have language and vision; it is also necessary to possess a great philosophical and/or theological system, "which Shakespeare lacked and Dante did not", and for this reason, again according to the great author, Dante was a greater poet than Shakespeare. However, without making a comparison of value between the great literary giants of all time, I would just like to emphasize the aspect of possessing or not a great philosophical or theological system. Well, as far as the aphorism and the various intellectual speculations on the most disparate questions are concerned, we can already immediately highlight that characteristic which also for the author of the following text must be present in order to characterize the aphorism as such and to give it precisely its deepest essence, that is, it must be brief, personal and philosophical, on what then pertains to the aspects of being definitive or having a surprise effect, it could be discussed further. Furthermore we can say that aphorisms can be extrapolated from more extensive literary works, or be creations in their own sense, but to truly be such and make worth of their essence, they must express in one way or another the poetic and philosophical vision of the author, or better yet they must have an objective, an end, and a value above all of a philosophical nature, which must express the artistic intent of the writer himself. This intent can be aimed at expressing a scientific definition, or at conveying a social, economic, literary or philosophical criticism, or even at suggesting various useful behaviors for achieving a certain goal, or face a certain situation, which is why in general aphorisms often have a lot to do with dealing with ethics, logic, satire, irony, humour, politics, economics, science or education, basically all subjects that have always been involved with language and philosophy. Following my experience as a writer of aphorisms, I can say that I have always dealt with various disciplines and have carried out multiple activities, the first of which concerns the world of education and training, I have always had then a very critical, polemical and often satirical or at least humorous attitude towards human stupidity and its most illustrious leaders and followers, and therefore I have always observed, mocked and attacked it with my aphorisms. In conclusion I have clearly developed my philosophical and in some sense also theological vision by elaborating the synthetic principles of Daimonology, which in addition to re-evaluating the original meaning of the Greek Daimon, or the Latin genius, have as their philosophical basis the ethics of knowledge, and the practice of a lifelong, widespread, and shared education without any barrier of social caste or economic class. With these intentions my aphorisms were written, which convey my ideas, and in most cases have all the characteristics indicated in the following article, that I certainly consider as one of the best on this subject.

James Geary on aphorisms The Five Laws of Aphorisms by James Geary based on his book We are what we think. The philosopher J. S. Mill once observed that there are two kinds of wisdom in the world: "In the one, every age in which science flourishes surpasses, or ought to surpass, its predecessors; of the other, there is nearly an equal amount in all ages." The first kind of wisdom is scientific. It consists in what we know about the world and how it works, and how we put that knowledge to use through technology. Since the Industrial Revolution at least, each age has surpassed the scientific achievements of its predecessors with astonishing speed. Mills calls the second type "the wisdom of ages," a somewhat exalted term for what we’ve collectively learned about human nature through the experience of individuals across thousands of years of history. This kind of knowledge is unsystematic, consists in psychological rather than empirical facts, and is present in more or less equal amounts in every historical period. So Dr. Phil McGraw potentially has just about as much - or as little - of this kind of wisdom at his disposal as the Taoist sage Lao-tzu, who lived in China about six hundred years before Christ. "The form in which this kind of wisdom most naturally embodies itself," Mill concludes, "is that of aphorisms." Why aphorisms? Because they’re just the right size to hold the swift insights and fresh observations that are the raw data of the wisdom of the ages. Aphorisms are literature’s hand luggage. Light and compact, they fit easily into the overhead compartment of your brain and contain everything you need to get through a rough day at the office or a dark night of the soul. They are, as the nineteenthcentury author John Morley observed, "the guiding oracles which man has found out for himself in that great business of ours, of learning how to be, to do, to do without, and to depart." Here, then, are the five laws by which an aphorism performs its oracular work. 1. It Must Be Brief If brevity is the soul of wit, as Shakespeare observed in one of his many aphoristic insights, then concision is the aphorism’s heart. Aphorisms must work quickly because they are meant for use in emergencies. We’re most in need of aphorisms at times of distress or joy, ecstasy or anguish. And in cases of spiritual or emotional urgency, brevity is the best policy. The author of The Cloud of Unknowing, a spiritual instruction manual written by an anonymous English monk in the latter half of the fourteenth century, knew this when he advised his students: "Short prayer penetrates heaven". The Cloud of Unknowing was composed as an aid to contemplation, and it’s packed with sound spiritual guidance and sweet admonitions for young men just entering the monastic life. The book is made up of seventy-five very short chapters, with amusing and sometimes impenetrable titles like "The Three Things the Contemplative Beginner Must Practice: Reading, Thinking, and Praying" and "A Man’s Outlook Is Wonderfully Altered through the Spiritual Experience of This Nothing in Its Nowhere." Each chapter is written in very simple, direct prose, in an avuncular tone that highlights the author’s wisdom, equanimity, and good humor. The book’s title refers to our imperfect knowledge of God, but the author urges his readers to "hammer away at this high cloud of unknowing" through meditation and prayer. The Cloud’s language mostly clings very close to the ground, however, and the book is replete with down-to-earth tips on how monks should pray silently to themselves throughout the day and how they can find the sacred in the most mundane daily chores. Chapter 37 explains by means of a surprisingly commonplace metaphor why pithiness is next to godliness: A man or a woman, suddenly frightened by fire, or death, or what you will, is suddenly in his extremity of spirit driven hastily and by necessity to cry or pray for help. And how does he do it? Not, surely, with a spate of words; not even in a single word of two syllables! Why? He thinks it wastes too much time to declare his urgent need and his agitation. So he bursts out in his terror with one little word, and that of a single syllable: "Fire!" it may be, or "Help!" Just as this little word stirs and pierces the ears of the hearers more quickly, so too does a little word of one syllable, when it is not merely spoken or thought, but expresses also the intention in the depth of our spirit. Aphorists are people who’ve experienced "extremity of spirit," and aphorisms are read by people in the same predicament. They are terse and to the point because their message is urgent. There’s no time to waste. An aphorism can be anywhere from a few words to a few sentences long; the French call the former an aperçu, a swift, sweeping insight, and the latter a pensée, a longer, more leisurely train of thought. But only a fool makes a speech in a burning house. That’s why the author of The Cloud of Unknowing hammered his meaning home in such short, vivid phrases. When you find yourself in extremis, aphorisms tell you everything you need to know. The rest is just salad dressing.

Literary essence of aphorisms 2. It Must Be Definitive In the Life of Samuel Johnson, James Boswell describes the great English lexicographer as "a man of most dreadful appearance … He is very slovenly in his dress and speaks with a most uncouth voice … He has a great humor and is a worthy man. But his dogmatic roughness of manners is disagreeable." What Boswell fails to mention, however, is that a little dogmatism is no bad thing when you’re compiling a dictionary, as Johnson was from 1746 to 1755. Johnson was famously convinced of his own opinions, and not shy about declaiming them, essential qualities for both the lexicographer and the aphorist. After all, a definition - like an aphorism - must be, well, definitive. In fact, the term itself is derived from the Greek words apo (from) and horos (boundary or horizon), so an aphorism is something that marks off or sets apart - that is, a definition. Aphorisms and definitions assert rather than argue, proclaim rather than persuade, state rather than suggest. Johnson’s most famous aphorism - Patriotism is the last refuge of a scoundrel.- wouldn’t be nearly as piquant if he had couched it in all kinds of caveats and qualifications. Of course, aphorisms aren’t necessarily 100 percent true - Ambrose Bierce, Johnson’s twentieth-century counterpart, contends, for example, that patriotism is the scoundrel’s first refuge - yet they demand assent through the declarative style in which they are expressed. The English essayist William Hazlitt put it well when he wrote of aphorisms, "There is a peculiar stimulus … in this mode of writing. A thought must tell at once, or not at all." Because aphorisms must tell at once they often take the form of definitions - x is y. There is no deliberation or debate, and no supporting evidence. We must literally take the aphorist at his word. That’s usually easy enough because those words are so lucid that they compel their own conviction. Of no one is this more true than Johnson himself, whose aphorisms could easily have served as entries in his dictionary of the English language. Here are two of his less optimistic pronouncements: "Life is a pill which none of us can bear to swallow without gilding". Johnson defined the lexicographer as "a writer of dictionaries, a harmless drudge." But aphorists are far from harmless. They are troublemakers and iconoclasts, dogmatists whose majestic authority commands consent. They are, by definition, revolutionaries who hold their truths to be self-evident. 3. It Must Be Personal In 1955, Alfred Kessler, a physician and collector of the works of G.K. Chesterton, was poking around a used bookstore in San Francisco when he came across a copy of Holbrook Jackson’s Platitudes in the Making. Jackson, a literary critic and contemporary of Chesterton, had this little book of maxims privately published in 1911. But as Kessler flipped through the pages of the slim volume he realized that this was no ordinary copy of Platitudes. Scrawled in bright green pencil beneath each of Jackson’s maxims was a handwritten reply: either an endorsement of the idea behind the saying or, more often, an emphatic rejection accompanied by an alternative aphorism. For example, penned underneath Jackson’s "He who reasons is lost" - was the arch retort, "He who never reasons is not worth finding". Kessler recognized the handwriting, and turning back to the front of the book was startled to read the following inscription: "To G.K. Chesterton, with esteem from Holbrook Jackson." Kessler had in his hands Chesterton’s personal copy of Platitudes in the Making, and the impassioned scratchings in green pencil were Chesterton’s ripostes to Jackson’s aphorisms. Kessler had stumbled on the greatest discovery of his collecting career and recovered for Chesterton fans some of the great English author’s most incisive sayings.

Principles of Daimonology Principles of Daimonology, or better Synthetic principles of applied Daimonology, consisting of 100 aphorisms, maxims, ideas and thoughts sometimes enigmatic and a little humorous, on the dissemination and deepening of knowledge and creative thinking in general. Before proceeding with the reading of this text, it is strongly recommended to read the introduction to Daimonology, and to better understand the subject also the posts relating to the Daimon, Plato, Socrates, and so on, whose links are given at the end of this page. Daimonology in its literary form consists of 100 definitions or aphorisms, 60 of which were published by Carl William Brown under the title of Synthetic and Enigmatic Principles of Applied Daimonology on the Daimon Club website on 13-12-1998. The other 40 aphorisms that complete the text are now published on the Aphorismicelebri site, also by the author in question. Finally, in this article they have been translated into English. These principles are inspired primarily by the philosophy of Socrates, Plato, Aristotle, the capital maxims of Epicurus, the aphorisms of Heraclitus, primordial philosophical wisdom with a focus on Eastern philosophy, as well as the work of Shakespeasre and Freud, and more personally by my own literary and philosophical production, as well as my own complex life experience. In this regard, I would like to remind you that I have always been engaged in teaching, cultural popularization and artistic provocation, and have also authored well over 10000 original aphorisms, various essays and articles, as well as various collections of maxims and aphorisms. These principles are thus a kind of vademecum of creative thinking and enhancement of mental faculties. These principles of applied Daimonology thus cover, along with the Testament of C.W. Brown, the Bequest of the Daimon Club, the various written texts, and my own aphoristic production a kind of spiritual legacy that I intend to leave to weary humanity. Certainly, one cannot claim to be able to exhaust such a broad subject in a few pages and therefore perhaps not everything will be clear at first, in any case this publication is to be considered solely of an informative and popularizing nature and therefore cannot be considered an exhaustive and definitive discourse on the subject. However, I hope that it will be equally enlightening to those who will take the action of reading it and at the same time try to get into the spirit of its elaboration and interpretation. Once again therefore, thank you in advance! Daimon is an inner force, an inner passion, a mixture of desires and aspirations. Our daimon is the genius that lives with us, good and evil at the same time. As Blake would say, it's the marriage between heaven and hell. It's death in life and life in death. It's a kind of enthusiasm that guides us towards the search for knowledge, without believing in any superior entity. It's an olistic approach to life that struggles against any form of vanity, of stupid power and false authority. It's a form of magic, of ecstatic feeling, it's the art of living for freedom without having to submit our inner thoughts to the banalities of our society. It's a dream that gives hope to our intellect, it's a mistery without solution. it's the absurdity of our life, it's a nonsensical joke. That's why I thought to link the surrealistic poetics with the spirit of my creation, and that's why the Daimon Club was born. Now I only hope to be able to communicate to other people this idea, and to divulge our love for equality, peace and freedom. Carl William Brown Very often there is nothing more unconscious than our ignorance, of which we obviously disregard the existence; therefore opening the mind to the ethics of knowledge and cultivating one’s learning is the only wise thing to do in order to give a sense to our mysterious life. Carl William Brown Perhaps he could have chosen in the best way, but his Daimon wasn’t all that reliable, moreover Dada doubted everything, and for this reason he almost never knew how to make the most appropriate choice, however he enjoyed trying, not without a certain nostalgia and melancholy suffering. Carl William Brown

Zeus the Olympus God 1) Daimonology gave rise to Philosophy and Philosophy to all other sciences. Starting from the origins of the principle we will reach the end of the search. 2) Philosophy meant as love for knowledge englobes all the sciences and is therefore their fascinating mother. Daimonology, however, goes further and begins where knowledge ends. 3) Daimonology is an interdisciplinary and multidisciplinary speculation that owes its birth to the genius and its dissemination to the new surrealist, nihilistic and humorist movement and naturally to the creative craftsmen and philosophers of the Daimon Club. 4) Daimonology is the discourse on genius, it is genius that questions itself and globality, it is a synthesis of the universal nothingness. It is the coincidentia oppositorum of pain and joy. It is the end of every principle. 5) Daimonology is the reality of ideality that pursues the ideality of reality. It is an ethical, aesthetic, critical, dialectical and enigmatic synthesis of global and universal thought. 6) Daimonology is reconcreted on the threshold of the third millennium and marks the way for the advent of the Daimon Age, an era in which, as usual, the global harmony of universal existence will continue to be vainly pursued. 7) Daimonology was born primarily to try to investigate and above all alleviate the most paradoxical aspects of the absurd and dogmatic existential contradictions. 8) Daimonology makes no difference between the real and the ideal, between life and death, in fact its practitioners do not need, like mediums, to evoke the spirits of the past or the future, because they themselves are spirits in constant contact with the essence of the universe. 9) Daimonology is a form of investigation, criticism, study and dissemination that makes use of all known and unknown knowledge and aims to expand the creativity and critical, synthetic and imaginative capacity of individuals. 10) Daimonology tends above all to disseminate, share and communicate knowledge in such a way that it is possible to pursue criticism and the improvement of awareness, responsibility, and fulfillment of individuals. 11) Daimonology intends to pursue the sharing, communication and diffusion of human, cosmic and universal genius. And it is precisely because it arises from the pain of not knowing that it is in turn able to overcome the limit of one's knowledge. 12) Daimonology is aware that known things are far inferior to unknown ones and therefore believes that man's goal can only be that of continuous research and continuous struggle. Daimonology therefore humbly pursues learned ignorance, the knowledge of self, others, power, and the universe. 13) Daimonology believes that the widespread dissemination of knowledge, criticism and imaginative, artistic, creative, empirical, cultural and scientific methodology is fundamental. In fact, Daimonology perfectly integrates literary and philosophical subjects with scientific and technological knowledge. 14) Daimonology proposes to do its utmost to improve human relationships, favoring meetings, intellectual, social, political, economic, sentimental, religious relationships, through collaborations of all kinds aimed at promoting the diffusion of the ideas and works of those who cultivate and more widely than all mankind. 15) Daimonology can also be considered as a sort of "vitalistic therapy", a form of intellectual bioenergy which aims to improve, through study, research and contacts of all kinds, the existential condition, i.e. psychic, physical , social, economic and spiritual, of all the people who will approve the principles of its methodologies and more widely of all human beings who will read and interpret its guidelines in a positive way.

Daimonology words cloud 16) Daimonology has no prejudices and is perfectly aware of not possessing the revealed truth, as indeed the others certainly do not possess it either. In any case, the exact methodology for correctly applying this discipline is still reserved for the moment, therefore only the thinkers who created, organized and elaborated it can know something more to move better in its meanders. 17) Daimonology is aware that the forces of the universe are both powerful and amazing and it is therefore impossible to dominate them completely, they can only be investigated patiently, integrally and at the most they can be humbly and tenaciously opposed. 18) Daimonology needs to be in the world and out of the world, therefore it is based on observation, demolition, creation, dissemination and sharing. It is therefore a part and an extension of ethics and is to all intents and purposes a theoretical, practical, experimental and applied discipline. In any case, it wants to affect and influence the behavior of thought and action. 19) However, Daimonology is not an exact science, but rather a didactic, a methodology, a pedagogy, an applied philosophy based on common sense, logic, research and the maximum expansion and sharing of knowledge. 20) True and perfect Daimonology would be a science if it existed, in any case it is not a utopia, much less a form of asceticism or religion. It is rather a concrete and applicable technique of thought, language and dialectical reasoning, it is therefore a knowable and desirable methodology. 21) Daimonology has as its fundamental objective the global improvement of thought and behavior of the human species, proposing to employ any means for the pursuit of this end. 22) Daimonology is aware that the big is small and the small is big. It knows that Philosophy must help us to live by giving us the strength not to fear death. However, Daimonology goes further, beyond life and beyond death. 23) Daimonology is aware that for man there is no other way than the perennial search for his own pedagogy. 24) Daimonology is the arrival point from where surrealism, humor and nihilism cannot start, it is not a religion, but it is rather the guide of the genius that does not exist. 25) Anyone who wants to practice Daimonology must not be extraneous to any discipline, nor should they believe that relativity is an absolute thing. Ultimately, it is the absolute that is relative. 26) Daimonology is constituted by the plurality of genius and has inspired man since the Stone Age and will continue to inspire him until the age of no return. After the end of time and space. 27) Daimonology is the sum of complexity, in practice it is the sum of simple behaviors. True and perfect Daimonology, however, is an occult science, as nobody knows it. And those who know it cannot pass it on. 28) Daimonology does not have an order, but knows how to navigate perfectly in the Kaos of existence. 29) Scholars of Daimonology are not so much concerned with what others say, but rather with what they are able to say about others. 30) Don't underestimate Daimonology because Daimonology will never underestimate you! And do not mock her, because she will have a good time mocking you.

Daimonology synthetic principles Daimonology synthetic principles, this article contains the other fifty principles of Daimonology, from n.51 to n. 100, that is fifty aphorisms written by Carl William Brown on Daimonology, a new didactic methodology. Here you can read a short introduction to Daimonology with the first fifty synthetic and enigmatic principles. Aware with André Breton that our knowledge compared to our ignorance is little, we want to convey with our words, our ideas and our initiatives an original, progressive and dynamic way of understanding the education and dissemination of the intellectual resources of the our planet. In any case, our philosophy which underlies our cultural project refers to Monod's "ethics of knowledge" and is based not only on a holistic conception of knowledge but also on complete faith in continuous research and continuous experimentation, alone and only possibility to improve our potential and therefore also our existence. In recognizing that our lives lack inherent purpose, we must turn to a ceaseless and unending quest for understanding the scientific underpinnings of our reality as the only source of meaning. It is our duty to ensure that all individuals have access to knowledge and its foundations, and that the means of its dissemination and expansion are made publicly available to all. Only by doing so can we hope to elevate the quality of our existence on this strange vessel hurtling through space. It must be universally acknowledged that education, both formal and lifelong, as well as interdisciplinary research, are the inheritance of all, and the foundation of our daily journey. We must not allow these pursuits to become a source of political, economic, or, worst of all, military strife. Our most pernicious adversaries are our own ignorance and folly, and it is only through collective effort and collaboration that we may hope to overcome them. This is why we invite everyone to collaborate, without exception, and to take part in our initiatives and projects, perhaps expanding them and always giving birth to new ones. Therefore we extend a heartfelt invitation to all, without exception, to join hands with us in our initiatives and projects, and even expand upon them, birthing new ones that could better the lives of people worldwide. It is our fervent belief that the philosophy of knowledge we espouse can foster greater equality and empower everyone, but we need everyone's participation and cooperation to make this a reality. Our hopes will be crushed if this goal isn't achieved, and it could lead to further clashes, conflicts, and even wars that would push the world back into a state of chaos and upheaval. It is incumbent upon all people of goodwill to come together, shedding their selfishness, vanity, and pettiness, and letting go of their privileges, to work towards a brighter future for humanity. Let us put our collective effort and resources towards this noble cause, and strive towards a world that's more just, equal, and full of opportunities for all.

Daimonology principles second part 51) Daimonology does not seek easy solutions and pre-packaged answers, let alone simplistic and banal to the greatest existential doubts and mysteries, in fact it knows perfectly well that this would limit its own creative research which sees the obstacle and not knowing as primary stimuli for the enrichment of their knowledge. 52) Daimonology holds the study of languages and linguistics in the utmost consideration, in fact language is one of the most important phenomena ever for our species and not only that, but it is also aware that we must never forget the importance of gestures, of signs and of the body. So the maximum is the study of pragmatic linguistics applied to the needs of the body and mind. 53) Daimonology does not have nor could it support partisan political ideas, therefore it cannot openly take sides in favor of any political party, in fact it seeks the synthesis of the best proposals and actions present in each cultural grouping; instead the opposite is true, that is Daimonology for its own livelihood can be supported and nourished by any social, political, cultural, industrial, trade union and commercial organization. 54) Daimonology feeds on itself and everything around it, it learns from both positive and negative things. Daimonology can obviously be expanded and in the absence of its creator the entire aphoristic work of Carl William Brown could be of great help, from which excellent ideas can be drawn to develop new synthetic principles to add to this handbook. Obviously then the entire human knowable corpus can and must be a stimulus to Daimonology. 55) Daimonology knows perfectly well with Swift that man is religious enough to hate and kill himself, but not religious enough to love and help himself. This leads her to conclude that religion is nothing more than literature, while literature is much more than a religion. 56) Daimonology feels close to the Movement for Human Potentialities and to the new Transpersonal Psychology, aware that only a new collaborative and collective spirit will be able to lead individuals to overcome their own selfishness and to reach a deeper and more human universalistic integration. 57) Daimonology seeks to dominate one's affections and desires, for this reason it follows the wise motto of the emerald tablet on which Trismegistus engraved the following words: "It is true, it is certain, it is real; what is above is like what is below, and what is below is like what is above, so that the miracle of the unique thing may be accomplished”. 58) Daimonology has developed its own original techniques of relaxation, stimulation, meditation, visualization, imagination, breathing, and creation; obviously all these practices cannot fail to take into account the Eastern and Western knowledge acquired by humanity in the course of its evolution. 59) Even if Daimonology does not cultivate particular rites, it knows in depth all the symbolic, esoteric, theosophical, philosophical and religious values of human thought. Naturally he is also aware of those organizations known to history with the following names: Order of the Temple, Colleges of the Rose Cross, Freemasonry, Templars, Mystics and so on. 60) Daimonology is a thought technique that serves to improve one's potential, it can be practiced both by those who have profound knowledge and a broad education, and by simple spirits who do not have a particular erudition. Its essence tends to overcome the static, conventional roles imposed by the banal dominant cultures; for these reasons it is obviously a rather dangerous practice. 61) Daimonology is aware that only those who know how to overcome the stupid and vain illusions of their own egocentrism, without relying on any empowered father, can in the end undertake the most up-to-date and reliable search for knowledge. 62) Daimonology, as well as the highest stage of humorous philosophy, is aware of all the false claims to rank and all the selfish privileges of the power of authority which have always helped to feed the stupid vanity of humanity. It fights to bring them down. 63) Daimonology wants to spread its conception of existence, aware that art is life and life is art, even if it does not always appear to be favorable to progress, but rather only contributes to gangrenizing the static thoughts of tradition. 64) Daimonology has such ambitious projects that after the end of time it sets itself the goal of still being able to defeat the last values of evil by investigating the most intimate and nefarious mysteries of good placed in the common and universal human knowledge. 65) Daimonology invites its scholars to perpetual research, aware that only in this way we can contrast and fight the arrows of idiocy, the nefarious artifices of ignorance, the tragic consequences of indifference, the power of oblivion, the vanity of selfish stupidity and the arrogance of numb authority.

Daimon Angel 66) Daimonology is fascinated by the past and knows how to navigate into the future; it tries to get the maximum information from every age and every place, but it knows perfectly well that the time to be happy must be the present and it knows too realistically that its greatest qualities arise from the pain of boundless unhappiness. 67) Daimonology is for a holistic medicine and takes health into the utmost consideration, even if it does not even disdain illness. Furthermore, if necessary, it does not exclude the use of any type of treatment to relieve pain, obviously including the more radical and definitive ones. 68) Daimonology is not a sort of Gnostic religion, but it believes in any case in the values of the highest knowledge, even if it knows perfectly well that they will lead us nowhere, in fact in the great alchemical work of the universe everything must putrefy and dissolve for regenerate. Destroy to create, create to destroy. 69) Daimonology knows that only death can nullify absolute power and this is why it rightly considers it one of its greatest instructors, life teacher and inexhaustible source of knowledge. 70) Daimonology takes into maximum consideration the concepts of spirituality, hospitality, loyalty, brotherhood, equality, freedom, charity, faith, compassion, understanding, concord, patience, humility, empathy, sobriety, generosity, and so on. 71) Daimonology is not a conventional discipline, nor can it be enclosed in sterile academic circles or examined in crowded university classrooms, however its enthusiasts for needs of further study are divided into Apprentices, Students, Practitioners, Assistants, Instructors, Masters, Great Expert Masters and Enlightened Sages. Obviously this hierarchy is only symbolic and even a little humorous, but there is still something true in it. 72) Daimonology knows thanks to Einstein that no scientist thinks in formulas, but what he reflects on are ideas, words, language. For this reason literature and aphorisms are the preferential vehicle of his difficult communication and his perennial meditation. 73) Daimonology knows that the proton does not break for the moment and the same happens for stupidity. The subnuclear forces that keep them together are too strong and moreover they increase with the passage of time and the lengthening of space! 74) Daimonology knows that natural heritage with fate (Daimon kai tuke) mixed with an excellent education, not without much experience, and dusted with a good dose of luck decide the fate of a man; rarely, perhaps never, only one of these forces is able to be the decisive one for his existence. 75) Daimonology knows that for art to be such it must be meditative and anarchic. In addition, he is aware, as the wise Lao Tze said, that artists are like mushrooms: out of ten thousand, only one is good. Perhaps! 76) Daimonology knows that power is in the nature of things and knows that it contributes to the thousand conflicts of the human soul and to the great contradictions of the universe. It is neither right nor wrong and no one can escape it. However, only heroes and people of great courage can try to counter it. 77) Daimonology knows how to use reason with passion and passion with reason. His philanthropic nature does not allow the ego to exceed in narrow feelings and therefore his love extends to the whole universe, without forgetting the values of hatred. 78) Daimonology, with the power of the mind, is able to control one's own behavior and therefore also the uses and abuses of the various elements. Furthermore, it recommends a correct diet, consistent physical and intellectual activity, and a profound inclination to meditation, above all creative. 79) Daimonology as a realistically pragmatic discipline and methodology knows that the human being as such can never be separated from his qualities and his phenomenal manifestations in the broad sense. 80) Daimonology pursues the maximum creativity of the perpetually intellectual research certain that in a truly intelligent and culturally advanced world there would be no need for policemen, judges, prisons, jailers, lawyers, soldiers, pimps, demagogues, and stupid flatterers.

Principles of love and knowledge 80) Daimonology pursues the maximum creativity of the perpetually intellectual research certain that in a truly intelligent and culturally advanced world there would be no need for policemen, judges, prisons, jailers, lawyers, soldiers, pimps, demagogues, and stupid flatterers. 81) Daimonology knows that studying stupidity means studying the past, the present and the future; stupidity in fact has no age, unfortunately it is eternal. For this reason it uses aphoristic literature and brief reflection as these are nothing more than the most effective forms of synthesis, comparable to the extreme poetry of the most fascinating physical formulas. 82) Daimonology perfectly recalls this ancient Sanskrit proverb: "Observe today, because yesterday is nothing but a dream, and tomorrow only a vision, but today, if well lived, makes every yesterday a dream of happiness and every tomorrow a vision of hope. So take a good look at today." 83) Daimonology knows perfectly well with Freud that the three great mother divinities of oriental peoples seem to be both generative and annihilating, Goddesses of life and fecundity at the same time as Goddesses of death. 84) Daimonology knows that books are lively and vigorously productive like those fabulous dragon's teeth which, planted here and there, can make armed men sprout, as our dear Milton wrote. 85) Daimonology knows that in this world everything is in conflict, in contrast, so much so that one can certainly speak of a harmony of opposites. But in the eternal struggle between good and evil, good must strengthen itself and to counter evil it must become more evil; at this point evil can only become better. 86) Daimonology feeds on joie de vivre, optimism, self-confidence, self-esteem, responsibility, mutual respect, human dignity, creativity, healthy satisfaction, wise madness, harmony and physical activity, moderation and mistrust, and considers curiosity, change, gratitude, altruism and sincere charity as fundamental elements. 87) Daimonology knows with Ovid that the art of medicine is usually a matter of time and moreover in general what happens to human beings is sometimes not as decisive as their way of reacting to the events themselves. 88) Daimonology knows that the life of the human being is not a promise to be kept, but only a set of possibilities to be cultivated, so study, passion, love and charity can faithfully guide us along the path of knowledge to the search for true wisdom. 89) Daimonology does not even remotely think of eliminating stress, but it obviously tries to dominate it and make the most of it. To do this, it works to empower the individual on the one hand and to weaken the objective difficulties on the other. 90) Daimonology does not in any way fear difficult and problematic situations, on the contrary it considers them very useful stimuli for one's emotional, physical, intellectual and spiritual growth. Of course you have to be very careful how you move. 91) Daimonology suggests creating a strong vital purpose and facing existence and all its pitfalls with a great ability to control, with a courageous sense of challenge and obviously with a more than tenacious commitment that must never give in to resignation. 92) Daimonology sees the human being as a unity of body, mind and spirit and never lets itself be influenced too deeply by the negative feelings that animate it, but on the contrary tries to develop mainly the positive ones in it. 93) Daimonology, beyond time and space, knows how to find in the creativity of every human being considerable resources to combat with extreme skill the sense of loss and defeat, distrust, discouragement, lack of energy, helplessness and despair. 94) Daimonology is perfectly aware that change is one of the fundamental operations for improving one's mental state, in fact a different behavior leads to diversified thoughts and everything can lead to positive and more than pleasant changes. 95) Daimonology knows that the woods would be really silent if only the birds that know how to do it best sang, so it warmly invites you to action to improve both your talents and the very context in which you find yourself living and working . In this way you will certainly find valid reasons to continue on your path.