Demontology

These approaches to demonicity are important to understand, but steeped in history and not always able to encompass today's cultural relevance, it seems that nowadays we are not willing to think of demonicity only from a religious or mythological perspective. And here, looking further into the concept of demonicity, we find not only a perspective of demonicity that is applicable to modernity, but also a new concept born in the 21st century: demontology, which is introduced by E. Thacker, who argues that demontology is supposed to distinguish itself from the moral, juridical and cosmic system of the Christian demonology (moral laws, temptations, transgressions, sins, punishments, redemptions, etc). Demontology today faces one of the greatest challenges in thinking: how to rethink the world as unthinkable? That is, without a human-centred approach and without relying too much on the metaphysics of being? Again, we face all sorts of obstacles, partly because there is no philosophical demonology, or not yet. However, if it is necessary to insist on trying to explain the workings of demonontology, we can assume, as the author of the book suggests, that the negation of the will is essential to reflect the principles of demonontology. This leaves only the state experienced by all those who have attained total denial of the will, and which goes by the names of ecstasy, rapture, union with God, etc. In a sense, negative nihilism is not just about language, in order to be able to describe the experience properly, but it is very important to talk about the horizon of thought when it encounters the unthinking, unknowable horizon of the human being, where the human being is, in a sense, only a mediator, not a creator of thoughts. However, as Schopenhauer points out, "such a state cannot really be called knowledge, because it no longer has the form of subject and object, and it is accessible only to one's own experience, which cannot be passed on". Demontology, however, is about spiritual experience - an unconscious, uncontrolled cognition, where man is merely an ecstatic animal trying to take in the infinity of the universe and, like a mediator, trying to transmit it to the world (46). Tentatively, one is tempted to suggest that perhaps demontology is an outgrowth of secular religions and a rich contemporary culture, or an experience that transcends even the hauntological background of the last decades, the form and content of which will be proposed in the future. Given the popularity of various rituals that incorporate elements of both ancient cultures and modernity (transcendental meditation, Ayahuasca rituals, experiments with psychedelic substances, which are increasingly coming back to the attention of scientists, etc.), the future of hauntology will also be the subject of a new future. ), which are used to achieve these states of ecstasy, the concept of demontology could become not only a branch of science with a philosophical and theoretical basis, but also a creative practice defined by the art of demontology, with the process itself, rather than the visual result, at its heart.

It is true that, in delving into the manifestations of the demonic, we cannot completely separate the religious and mythological significance from Thacker's concept of demontology. Both Thacker's extensive description of the third level of world perception - the World Within - and the occult, hidden things described in H.C. Agrippa's 16th century Occult Philosophy seem to refer to the horizon of demontology. For example, H.P. Agrippa argues that the reasons for the existence of the unknowable world are quite obvious - the human intellect cannot reach out to it and find it out, and that the properties of this world are ultimately interpreted as demons - the secret desires, fantasies, and fears that do not fit within the framework of modern society (47). It becomes clear that both H.C. Agrippa's and E. Thacker's worlds of darkness, with demontology at the forefront, are the dark matter that lurks in the shadows of everyday life and in the human mind, and that occupies a prominent role in the anatomy of modernity. They are cultural elements, excrescences of being, taking different forms in each era, but concentrated in the same archetypes.

46 THACKER, Eugene. In the Dust of this Planet. Horror of Philosophy vol. 1. Winchester: Zero books. 2011. p.41. ISBN: 9781846946769 25

47 AGRIPPA, Cornelius, Heinrich. Three Books of Occult Philosophy. Minnesota: Llewellyn Publications. 1992. p.1024. ISBN 0875428320