In Greek Daimon is just the word for spirits of which there are good and wicked ones

In Catholicism, Good Daimons are Angels and Evil Daimons are Demons/Devils. The Christian concept of one's holy guardian angel corresponds to the hellenic concept of the personal daimon, while the kakodaimon of greek belief is equivalent to our view of fallen spirits (aka demons). In Greece, good daimons were called agathodaimons.

Even in Christianity angels is the term for the spirits and we distinguish them after the fall as good angels or angels and fallen angels as demons.

"Furthermore, the opinion of the Platonists, who say that certain demons are good and others are evil—as if having been made good or evil by their own free choice—seems to agree with this opinion. Accordingly, Plotinus, proceeding further, says that the souls of men become demons and the lares are made of men if the latter are of good merit; the lemures or larvae, however, if they are of evil merit; and they are called manes if it is uncertain whether they are of good or evil merit, as Augustine sets forth in On the City of God. This opinion agrees with the aforementioned position of the saints in this, that the latter assert some demons to be good and others evil because of good or evil merits, although it is not customary for us to call the good spirits ‘demons’ but rather ‘angels.’"

"Accordingly, Gregory explaining in a certain homily the words of Ezechiel 28:13, Every precious stone was his covering, says that the leader of the evil angels was, in comparison with the other angels, more brilliant than the rest. And in this respect, he seems to agree with those who asserted some demons to be good and others to be evil, according to which demons are called angels. And therefore it is said in Job 4:18: Behold, they who serve him are not steadfast, and in his angels he found wickedness."

- St. Thomas Aquinas, "On Separated Substances", Chap. 20

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"What justifies the prior negative expressions, from a mystico-soteriological coloration that we encounter in the hermetic tradition, is not so much the fact of 'individuation' or 'body' per se—that is to say the qualification and organization of what is undifferentiated and indistinct, as the work of an active principle, 🜍 or ☉ or ♈, reacting on the Mercurial Moistness and coagulating in an image, sign of its power—but a distinct relationship to individuation and the body. Such a relationship will be that which corresponds to a state of 'love'—in the sense of 'identification' and 'amalgamation' (that is, in the same sense as the power, which according to Hindu teaching, 'thirst' and 'desire' have)—precisely with regard to the body and individuation. Such a state is one in which the Waters penetrate the solar principle with a 'superfluous moisture' to injure it, intoxicate it, darken it, and carry it away. They lead it to submersion and absorption into that which already has received the impression of the form of its dominion, to attach itself to it and no longer distinguish itself, degenerating from its own nature and participating in everything and through everything of its nature. It converts itself, so to speak, into the image of itself, an image that, as such, suffers the condition of the thing in which it is manifested. ...

Narcissus is lured to 'death' in the 'Waters' by an awakened passion for his own image reflected in these same waters, and this 'death' is the substance of that which men who are bound by desire to the world of bodies and becoming call Iife. ...

In the introduction we quoted a gnostic text in which we recognize these same symbols: in the intermediate stage, prior to his reintegration, it is said of Primordial Man that 'He stands upright here below, having been engendered by the image [reflection] in the current of the Waters,' In a similar text we read, 'Recast in watery form, it [the soul] suffers... as the slave of Death.' We have seen finally that Water, either as itself or as Mercury is in a certain sense understood in hermetism as hunger, desire, or burning thirst. ...

There is an allusion to a vision of this form in the Water and in the Shadow over the Earth, and a love that is manifested in 'Nature'; we are told how the same Primordial Man 'upon perceiving in the water the reflection of his own form, was seized by desire for it and wanted to possess it. The act followed the desire and so irrational form was conceived. Nature possessed herself of her lover, embracing him tightly and they were united in mutual love.' Hence the 'fall,' the origin of the 'sleep,' the submission to the tyranny of cosmic law—άρμνία—on the part of whomever was placed under it by dint of his own nature. It is precisely to this situation that we referred when we spoke of the bewitchment of the terrestrial: petrification, transformation of the energies into passions and sensations, 'Metalness,' the veil of 'darkness' and 'leprosy,' the state of silence or the 'vulgar' state of profound powers and principles in man, external conciousness tied down to the physical world through the brain, etc."

- Julius Evola, The Hermetic Tradition

"The Fascism of the Twenty Years from 1922 until 1943 was monarchical. On the significance and dignity of the monarchy there exist explicit and unambiguous statements by Mussolini that allow the establishment of a connection between the monarchical principle and the new dignity claimed for the state by Fascism, as well as between Fascism and the principle of stability and continuity by which Mussolini sometimes referred to the state, while at others, more vaguely and mythologically, to the 'stock'. To quote him, Mussolini defined the monarchy in terms of 'a supreme synthesis of national values' and 'a fundamental element of national unity'. Republican tendencies (largely in sympathy with socialist ones) were present in Fascism before the March on Rome in October 1922. If eliminating these tendencies should be considered an essential aspect of the process of purifying, dignifying, and 'Romanising' Fascism, we have to conceive the return to republicanism of the second Fascism, the Fascism of the Salò Republic, which preferred to proclaim itself 'social', almost in terms of those regressions due to trauma that are often observed by psychopathology. Mussolini's legitimate resentment, and the human, contingent and dramatic factors that acted in those circumstances, can also be adequately acknowledged, but they cannot show in other terms the nature of the phenomenon, if we hold to the level of pure political and institutional values. Therefore, from our point of view, in this respect there is nothing to be gathered from the Fascism of the Italian Social Republic.

Originally Mussolini did not 'seize' power, but received it from the King, and under the conformist institutional garb of entrusting the government to him there was the equivalent of a sort of completely legal investiture."

- Julius Evola, Fascism and Tradition

"It is better to live one day as a lion than 100 years as a sheep."

- Benito Mussolini

"This "justification by faith alone" and the ensuing condemnation of the power of "works" led Luther to attack the monastic life and the ascetical life, which he called "vain and hopeless," thus deterring Western man from pursuing those residual possibilities of reintegration available in the contemplative life that Catholicism had preserved and that had produced figures like Bernard of Clairvaux, Jan van Ruysbroeck, Bonaventure, and Meister Eckhart." - Julius Evola, Revolt Against the Modern World

Luther’s rejection of Monasticism is one of his gravest errors. Monasticism played a very important part in shaping the Middle Ages through producing many of the era’s greatest figures which is why the rejection of it had disastrous consequences for Christianity in countries like Prussia and England.

Trying to find meaning in the duality of the titans and gods within a modern understanding leads to certain errors.

First, it must be remembered that the traditional view is one of an eternal reality lacking the modern notion of a linear progression. Therefore the Greeks' theogeny does not tell a story of successive generations each replacing the last, but explains the principles which wax and wane in a cyclical fashion. Chronos/Saturn as King of the Primordial empire does not make the Golden Age defined by titanism but rather one ruled by a titan who mirrors the order established by his father Uranus. For Zeus to later defeat Chronos and establish the rule of the Olympians is the same phenomenon (thus Apollo now rules primordial Hyperborea).

Second is the consequential moral judgement linking all titans to the 'titanism' symbolic of their corrupted state. For Chronos to usurp Uranus only to be usurped himself does not represent a moral cause being progressively realized but the assertion and re-assertion of the same principle of Uranic, Solar order. The titans are then not a damned generation defined by an inherent corruption, but one part of a whole. The relationship between the titans and gods is not unlike that of the so-called Apollonian and Dionysian duality. One is not ultimately preeminent over the other, even if one rules over the other in a particular point of the cycle.

Lastly then, on the other hand, the Olympian symbol is itself not a perfected form. The Olympian hero is as much a hero as that of the titanic or 'Luciferian' (or Promethean) hero. A beggar cannot become a King simply by killing one and wearing his crown; a King is only ordained from above by God. That Chronos is King of the Golden Age is thus no mistake on the part of God and a hint towards the power to be found in the titanic symbol. Zeus' reign in this age too is no mistake. Therefore in this age defined by its defeat of titanism, the path of Olympian heroism represents the renewal of this victory over titanic corruption and acts to actualize the Uranic order that has ordained the Olympians. However, it may be good to remember that the Olympian principle is not self-sustaining and contains a propensity for its own faults, perhaps those that Nietzsche saw in his 'Apollonian' principle.

In the end there are higher principles to be found in the relationships within these supposed dualities. Titan and god are unified under the Uranic order which both express.