Understanding Demonology: The Study of Demons and Evil Spirits

Demonology is the study of demons or evil spirits, thought to be the direct opposite of angels (Carmody, 108). The philosophy of good and evil can be self-sufficiently arranged on the planets, either in an overall arrangement or in the singular perspective of individual characters. But an aggregate approach is immensely beneficial for understanding regardless of the method of belief. The question always occurs: who has the absolute truth about demonology? This is partly what makes demonology controversial. But either way, demonology remains a solid viewpoint for those who choose to have faith in something that cannot be defined by any all-around scientific means. If one’s individuality is continuously remained in crisis, their practices would ultimately aim at accepting and adjusting to that individual way of life. This branch of history paves a bridge to significantly know our ancestors as we gain an advanced knowledge of civilization in general. There are basically six forms of demons described as the following: demons depicting the dead, demons mischievously posing as guardians, demons that come into being by the incorporating of wronged human spirits, the demons that possess human spirits, demons posing as intermediaries to supreme beings, and demons that either promote or drive spirits away from solitary life. Each demon has its own particular symbol and defense, often quite deadly. Although basic demonology has no specific method of telling how to protect against the entire kind of demon, it has a good reason to believe that demons, like evil spirits, generate negativity. In the future, if someone confronts themselves by assaulting demons, psychologically and spiritually, a sense of righteousness and invoking a holy power may resist the invasion. Followers believe that no other viewpoints are as important and invasive as the spirits of the opposition and that they adjust themselves to every task. The horrid creatures eject forth from the hollow pit of darkness in terrifying packs and legions to wreak wrath and havoc on the land of the living. The shallow beings attribute their feature to the daily practices and traditions, ever-changing through the essence of society and the course of time. The class of demonology not only casts an enlightened insight into the supernatural realm but also adds a perspective that helps better understand the world of today. Demonology and the objective practice of it reveal our cultures, our sciences, religions, and every walk of life that our learned species experience. The expand of demonology as a field of study outlines and delves into our long past and predicted future. It fills the gap between perceived superstition and the logic that our new age world is drastically embracing. If anything, the highly conclusive theory stands to be: since demonology affects entirely our daily lives, from the way a person administers his or her behavior, to the ancient trend of tradition and custom, from the manifestations of art to every philosophy that has been scrutinized and scrutinized for life as we know it, it is in no way able to escape the clutch of the truth and reality that demonology encompasses.

1.1. Definition

“Extremely little bit” wouldn’t add any comfort to this definition. In this article: “Demonology for New England: A Detailed Research of Devil Lore in Colonial The United States” (taken from “Early American Inhabitants,” vol. 17, 1985), it is explained as “the organized study of demons or beliefs about demons.” T. M. Wright wraps it up nicely in the save with “A Book of Devils” (1987). He defines it in this manner: “Demonology is that branch of theology, a science that deals with the study of demons.” Both of these meanings reveal that demonology is not demons or beliefs about them, as the people we’ve regarded seem to imply. It actually is the study of the demons. Throughout history, there have been so many different conceptions about what exactly a demon is, or its characteristics and features. The understanding of the word itself is “a possible evil nature or being, often the exact opposite of an angel.” Astral beings, nature spirits, and place guardians are just a few examples of possible spirits or entities that could be identified as both current demonology. However, present-day society’s understanding of demonology is that it has to deal exclusively with demons and a group of spirits who were turned out of heaven at an early period in human history. Possessing clairvoyant powers, destroying individuals or even diabolic possession of them, leading to odd illness and damage and creation of physical and mental health problems are completely different views about “demon” within the public-at-large and individuals who have educational and practical understanding of them.

1.2. History

The early history of demonology dates back to the ancient world. The first written record of demonology is in ancient Babylon. The “Epic of Gilgamesh,” an epic poem from around 2000 BCE, describes the “tests” of ability by the Mesopotamian weather god, Adad. The first text describing the chief demons of the place of the dead, known as the Netherworld, was recorded by the Egyptians. It is thought to have been composed in the 19th Dynasty and describes the letters, incantations, and techniques used by priests to subjugate demons. In the later Hellenistic period, there was extensive persecution of magicians and other individuals involved in the occult sciences. As such, many texts that described methods for raising demons and working spells were deliberately destroyed. This was also the time when the first evidence of the practice of demonology as a science emerged. Between the comedic and Appalachian periods, before the Roman conquest and the spread of Christianity, there is a great deal of evidence that the keeping of household gods and the practice of various pagan rights was widespread. The essential texts of demonology, those that form the basis of the Western tradition and are most studied and used by practitioners, belong to the late 15th and early 16th century. This was the apogee of this area of knowledge where the studies and practices of many scholars, priests and doctors were brought together and the results of centuries of research and experimentation began to be catalogued and expressed as a coherent whole in many different texts. These texts contain a mixture of ancient wisdom and practical advice based on centuries of practical work, all presented in the context of the relatively recent theological structure of the strictly Roman Catholic world.

1.3. Cultural Significance

The fascination of demonology in popular culture is nothing new. In fact, it has lasted for many centuries and is not limited to unique religious practices. In America and Europe, there are various instances where demonic practices have been incorporated into many different cultures and customs. For example, Halloween originated from the ancient Celtic festival known as Samhain, a festival that marked the end of the Celtic calendar year in Ireland, Scotland, and the Isle of Man. The Celts believed that on the night of October 31st, the spirits of the dead would enter the world of the living and eventually bring trouble. It is thought that Halloween was accepted into mainstream culture when the immigration of the Irish people took place into America as they tried to escape the infamous Potato Famine in the mid-19th century. The Americans began to dress up in costumes and carried out activities such as “trick-or-treating” and hence started the tradition of Halloween. Such practices and beliefs are created as a result of more historical and cultural factors that have played a huge role in shaping the fascination of society with demonology. It is unique for every country to have their own types of practices, such as demonology in the Americas, to reflect the different cultural backgrounds and values of their societies. Meanwhile, in Asia, traditions based on demonology are often linked with Chinese New Year. On Chinese New Year, firecrackers will be lit up and loud noises will be made to scare away “Nian,” a demonic beast that starts off the “Spring Festival” in the Chinese lunar calendar. According to legend, “Nian” would visit the villages every beginning of the year and attack the residents there, but it was found that “Nian” was afraid of loud noises and the color red. Residents were hence told to hang red banners up and light up firecrackers to keep the beast away. Today, the practices have evolved and turned into a huge event celebrated by millions of Chinese and East Asian descendants around the world. The perception of demonology has also radically changed with the technological advancements in the modern era. From cinema to literature to video games, the portrayals of demons and demonic rituals are no longer viewed as just art or fictional but also a part of high-tech immersion of human cultures. Such phenomena have given rise to a new concept called “demonology” industries, where products and services associated with demonology practices are created and circulated in the global market. These “demonology” industries can range from providing professional consultants for supernatural investigations, like the “New Jersey Paranormal Investigations,” to publishing demonology guidebooks, such as the famous “Discoverie of Witchcraft” written by Reginald Scot in 1584. Such practices are built upon the concept of “cultural imperialism,” which is the use of cultural expressions and products to enforce certain dominant cultural beliefs onto “weaker” or “less modern” societies. In conclusion, the modern interest in demonology in our society, no matter if it is everyday custom or consumer market, has a prolonged connection with cultural elements, both historic and contemporary. The way how humanity performs its fascination towards demonology is heavily influenced by the manipulation of traditional customs and the formation of new cultural practices. The global market for demonology practices and cultural products continues to grow, and this has empowered the rising importance of demonology industries in world cultures. However, the value of demonology should not be driven purely by economic or political agendas. It is essential for us to appreciate and respect diversity among different societies because the practices stemming from demonology, such as Halloween and Chinese New Year traditions as mentioned above, are forms of cultural expressions and belief systems shaped by histories and cultural contexts, and they deserve to be scrutinized with admiration.

2. Types of Demons

Demonic entities – these are demons believed to have never existed as mortals on Earth and are usually formed into infernal legions by Satan. The primary goal of demonic entities is to find a proper host, usually a vulnerable living human being, and achieve incarnation. According to various demonologies, such entities were never angels or human spirits as they were conceived of to be the first natives of the lower world, Hell. However, this conception was not commonly known among ancient theologians.

Lesser demons – these are demons with weak and limited powers. They are mostly known for the malevolence they inflict on mankind. Lesser demons are usually under the control of the more powerful fallen angels and are depicted as the foot soldiers and servants in the armies of Hell. Most of the time they are known to occupy the spiritual bodies of animals and reptiles.

Fallen angels – these were former angels of God who were cast out of Heaven for rebelling against His will and His order. They are considered to be the most powerful and dangerous demons and are often depicted as the generals and military leaders in the armies of Hell. Some of the best known fallen angels include Lucifer, also known as Satan and Iblis, and Beelzebub. In Western religions, the leader of the fallen angels is often presumed to be Lucifer. In Islamic traditions, the most prominent fallen angel is Iblis, also known as Al-Shaytan.

2.1. Fallen Angels

Fallen angels are also a prevalent theme in the horror genre, and modern free independent game developers and writers, particularly in the video game genre, frequently use fallen angels as plot devices or enemies. It is worth mentioning that the views and ideas put forth in works of entertainment and literature that take an imaginative or creative approach to demonology often raise questions and challenges to faith-based demonology, just as Milton’s ‘Paradise Lost’ has done for centuries. Coherent with the summary of the entire essay, reflecting its key ideas and themes.

In ‘Paradise Lost’, an epic poem written by John Milton in the 17th century, the poet presents a complex and multifaceted portrayal of Satan. While the depiction of Satan’s fall from heaven and subsequent corrupting of mankind is true to biblical and traditional theological studies, Milton seeks to engage the reader with questions of morality, free will, and the nature of evil. By casting Satan as the central protagonist within the poem and by allowing him to express his own doubts, fears, and emotional response to his damnation and that of mankind, Milton endows the character with qualities that human beings can empathize with. Although Satan never repents in ‘Paradise Lost’, Milton’s portrayal of this sublimely proud, self-aware, and unyielding being continues to evoke fascination and intellectual curiosity in the study of fallen angels and, more broadly, demons in mainstream popular culture to this day.

The Apocalypse of John further illustrates the idea that angels were created good and have escalated into a higher evolutionary state than humanity, but their fulfillment in that state was not certain. The belief in fallen angels goes beyond Christianity. In Islam, an entire surah in the Qur’an is dedicated to the story of Iblis, the chief of the jinn who refuse to bow to Adam and in the process earned God’s wrath and was banished. Iblis, who was cited in Islamic demonology as an example of hubris, was a jinn and not an angel. This further provides evidence of the prevalent idea in both Christianity and Islam that a sentient being which originated as pure and enlightened could willingly bring about their own corruption and banishment.

Fallen angels, as the name suggests, are those angels who have been banished from heaven for rebelling against God. There are two main groups of fallen angels: those who are cast into hell, including Satan, also known as the Devil, and those who are cast down to Earth. The fallen angels who are cast down to Earth are known as demons. According to Christian beliefs, fallen angels retain their original angelic nature, and they have chosen to turn away from God of their own accord.

2.2. Lesser Demons

When studying demonology, a prominent distinction is made between lesser and greater demons. The former are portrayed as the ones that are more likely to interact with human beings while greater demons are often seen as far too alien in nature to be able to do so. Early demonologists – influenced by preconceptions of the Pagan gods and ideas of hierarchies in the known world – defined ‘lesser demons’ as those which existed solely on the earthly plane. By defining the limitations of these demons to a world that was created purely for theirs and humanities entwined existence, this did also serve to bolster the necessity of divine intervention from God and his angels to cleanse the earth of these corrupt demons. Such an argument is a common trend in demonological theory and academic literature – often authors and practitioners attempt to define and categorize in a way that either offers insight into the best way to quell their influence or indeed offers definitive proof that knowledge of higher powers is essential in their destruction. The hierarchies of power, much akin to a reflection and misunderstanding of society at the time, became as much a study of differences and conflict between those individuals believed to have mastery over such demons as well as evidence as to their nature. However, it is often noted that the definition of lesser demons is poorly codified in many renaissance and postmodern texts. Often, peasant cultures and rural legends were grouped together and named ‘lesser demon beliefs’ in an attempt to separate them from believed urban mythologies. However, with even the slightest advances in communication at the time, for example the introduction of public transport, a certain homogenization of culture began to take place and the definition of what was a lesser demon began to lose its original intent. Advocates of the idea that lesser demons are simply entities less fiery in intent and more akin to the whims and wants of human action suggest that true definition exists by what is ultimately an anti-religious force in the world. This is to say that if an entity does not seek to destroy or convert the preconceptions of what is good and holy in the world then it cannot be classed as a lesser demon.

2.3. Demonic Entities

In the study of demonology, a demonic entity is any entity that is not a demon but has the possibility of becoming a demon in the future. In order to understand what a demonic entity is, it is necessary to discuss the origin of demons. Demons, as mentioned earlier, can be classified into two main types – those who have chosen to serve Satan and those who have been cursed by God. Demons who have chosen to serve Satan can be understood as demons who have rebelled against God and have thus been condemned to an eternity in hell. On the other hand, demons who have been cursed by God are demons that are the result of some sort of cursed activity such as witchcraft or a blood pact. This is the general belief and classification of demons according to Christian teachings; different cultures and religions may have different interpretations and categorizations of demons. However, demonic entities are not demons. They can be anything from a human, who has yet to die, to even animals or other forms of life. A demonic entity is simply a type of non-demonic being that can be overtaken or manipulated or even transformed into a demon. As such, when studying demonology, these entities must be placed into their own category. This is largely because unlike demons, a demonic entity has not yet formed a pact or a relationship with Satan. There are countless different forms of demonic entities or entities that have the potential to become demons; the following list is not exhaustive but provides a broad overview of the most commonly studied entities in modern demonology: -Humans -Angels -Objects -Primordial entities such as the Devil himself -Ethereal and extra-terrestrial entities such as mothmen and greys -Demonic entities themselves This wide variety of possible demonic entities is what makes demonology such a fascinating and mutable field. Modern demonology is often characterized by the increasing desire of the academic community to discover and understand new types of entity. As such, the methods used by traditional demonologists, who often sought to explain the world through a narrow Christian perspective, are being pushed aside in favor of a more agnostic and open-minded approach. With this new angle, modern demonologists have made significant strides in the classification of demonic entities, linking different types together and forming a sort of evolutionary path from simple spectral forms to fully fledged demons. In time, the study of demonic entities may finally become established as an entirely separate field from the study of true demonology.

3. Beliefs and Practices

The word “summoning” comes from the Latin word “submit,” which means “to subject” or “to direct the exercise of an authority to a particular end or objective.” Through summoning, practicing of magic is not to be regarded as an aim in itself, but it is to serve a higher purpose, which is a directed result. In general, a circle of protection written in Hebrew is required to be drawn on the floor and specific words are pronounced. The demon will then appear within the confines of the drawn triangle. There is an interesting debate between practicing magicians and ceremonial magicians regarding the most effective form of summoning. Whether summoning a less threatening demon, a circle of art can effectively protect the magician from potential harm generated by the demon. However, if the objective is to call forth a demon king such as Adam Belial or any of the four satanic princes, a triangle of art should be applied since the demon called forth will be very powerful and hence a circle of art will not serve to protect the summoned. Nevertheless, a circle of art is a general requirement for all types of effective summoning in that without the Hebrew circle of protection, the demon called forth will have full power over the practitioner. Yet, it is understood that the effectiveness of modern day demonology practices, such as summoning and invocation, relies greatly on creativity, self-discretion, and a deep understanding of the natural order of good and evil.

3.1. Summoning and Invocation

The history of demonology has a mysterious appeal that has fascinated people for centuries. Practices such as invoking and summoning demons are common in demonology. Invocation is a direct plea from the invoker to the demon. Here, entities are asked to grant personal boons, favors or protection to the invoker. In contrast, summoning is a more forceful and physical act of bringing a demon into one’s presence. Usually, circles or specially prepared areas are used for summoning. The demon is then compelled to enter the protective trap for a certain period of time. The concept and idea of choosing to invoke or summon a demon is a self-reflection on the current life situation of the invoker. Those who feel weak, vulnerable, or want guidance usually seek to invoke. By invoking, the demon extends its influence to guide the invoker’s decision and provide the support that the invoker needs. Normally, people only take the time to learn and perform an invocation when they plan to develop a long-term relationship with a particular demon for personal evolution. Help or improvement is always sought during an invocation. On the contrary, when someone decides to summon a demon, the main purpose is to have a direct conversation, physical presence, and to make a deal with the demon. Normally, people will perform a summoning with the intention of enlisting the demon’s help for a specific task or request. After the demon is successfully trapped in the protective circle, the ritual or action meant for the request task will then take place. For example, summoning a demon to help resolve family disputes or bring about prosperity are commonly performed by people. This ritual has given the demon the authority to act on behalf of the invoker. It is also believed that the demon will be able to aid the invoker for a longer period of time due to the exchange of pact that is agreed between the demon and the invoker during the summoning exercise. On the other side of the practice, the effectiveness of an invocation or summoning very much depends on the resolve and willpower of the practices. In order to perform a successful operation, both the invoker and the demon must share the same level of focus and clarity during the astral connection. It is believed that a demon could drain the mental and emotional energy of an invoker if the invoker is found to be weak, confused or lack of conviction during the invocation. Similarly, should a practitioner lose dominance in a summoning exercise, they may find themselves overpowered and possibly get physically or spiritually hurt by the demon. Demonstrably, a lot of people may view invocation and summoning as risky practices in demonology. However, over the years, people who are adept in these practices and without getting into much trouble have shared a common agreement – that to learn and to use these practices in the right way not only are they effective, they also foster an earnest bond and connection between the physical and spiritual plane when the invocations are done with wisdom and responsibility.

3.2. Exorcism and Banishment

Exorcism is best understood through the doctrine of pneumatology, the theological study of the Holy Spirit, as well as the role of Satan in biblical literature and Christian practice. An exorcism is a religious, spiritual, or psychosomatic method practiced by various religious traditions to evict demons or other evil spiritual entities from a person who is believed to be possessed. Roman Catholic exorcism is based upon the Latin Rite which is published and provided in the “Rituale Romanum”. However, it is very significant to understand that the Roman Catholic Church does not teach exorcism as the first proof of demonic incursion or possession. As a matter of fact, ministers are taught to follow pastoral exhortation to hear distraught and upset, to pray with those who are emotionally and spiritually suffering, and to offer traditional methods of spiritual healing before attempting an exorcism. Therefore, exorcism is a treatment which is only followed by physicians and psychological therapy. Its precepts are applicable specially to the baptism of adults as well as to the exorcism of demoniacs. The person of young and tender years is exorcised in the place of parents or godparents and the priest. The Roman Ritual asserts that at least one priest should be called for this purpose. The exorcism in a public place should be read without a stole and secretly. And also there should be no confusion between the rite of exorcism and the sacramentals which are often used in connection with exorcism. An exorcism is a challenge to the evil which Christ has conquered and in Christianity. The exorcism is performed on the possessed, while the blessing is imparted to the non-possessed as a means of protection. However, if the minister becomes aware that a person is affected by a mental illness, he is to recommend that the person seek competent medical or psychiatric care. He is also to proceed with the exorcism only after consulting 14 specialists, unless they give permission otherwise, while those who receive exorcism and their families must be apprised of the ordinary possibility of medical and psychiatric evaluation.

3.3. Protection and Defense

Surprisingly, the mode of operation of the crystals or materials used for protection and defense has not been researched or at least documented satisfactorily in academic demonology. The few scholars who have carried out extensive work in this area have mainly focused on debunking the myth behind the commercialization of this aspect of demonology. The argument is that spiritual cults and organizations are taking advantage of vulnerable and emotionally weak individuals by advertising and selling products and services that have no known medical or spiritual benefit. However, such products are being readily accepted by the public under the guise of alternative medical or spiritual therapies, and this has led to a spirited debate on the regulation of this market.

In this school of thought, the crystals or stones are considered to be “charged” with healing energy and have the capacity to enhance and maintain the wearer’s well-being. Creative use of such crystals in items that can be worn on the body such as bracelets, necklaces, and earrings has recently permeated the market for psychic and spiritual services. Such items are normally accompanied by instructions on use, usually centering on the importance of the user having faith and confidence in the capabilities of the materials for protection and defense.

There are two main schools of thought when it comes to protecting oneself from psychic and magical attacks. “Preventative” measures aim at stopping attacks even before they happen while “defensive” measures aim at stopping an attack that is already in progress. The time proven methods of protecting oneself from psychic and magical attacks have always been based on the use of certain materials and the application of specific rules of purification. For instance, using salts, iron, or precious metals in its many forms is believed to offer protection from various forms of magical attacks. However, over the years, researchers in demonology have begun to focus on the use of so-called “high frequency” crystals and stones. This is in line with the current New Age thought, which implies that the denser and less refined materials no longer hold enough power to enable effective protection and defense.

The concept of protection and defense in demonology aims at shielding individuals from psychic attacks, spirit possessions, and other forms of magical manipulations. Spiritual cults and organizations that offer psychic and spiritual services usually advertise items and activities that aim at protection and defense from perceived negative spiritual forces. The market for such services and goods is large and varied, with items ranging from amulets and talismans to crystals, candles, and incense. From time immemorial, scholars who are considered authorities in various forms of western magic such as alchemy, astrology, and theurgy all provided detailed guidance on issues of protection and defense.

4. Demonology in Religion

Modern practices and followers of Setian demonology often find themselves lumped in with rather “fluffy” modern interpretations of spiritual identities and demons. This is largely due to the conflation of Sethian belief systems and the development of Gnostic tradition, resulting in a loss of classical interpretation and a greater bias on the existence of an elaborate supernatural bestiary. The fact that information can only be garnered from extant material from supporters of religious identity that persecuted their beliefs marks a major impediment to structural and classical understanding of true Sethian demonology.

Sethian demonology is referred to in well-documented Gnostic texts such as The Apocryphon of John and Zostrianos. However, these texts remain as disputed evidence within the scholarly academic field, for it is impossible to validate or disregard the existence of an ancient demonology as a realistic belief system. As for scholarly evaluation and critical analysis of the modern topic, Professor Brakke of the Ohio State University in his 2010 essay on the demonology of the Apocryphon of John purely focuses on defining the role of the “archons” based on a recurring theme in non-canonical literature.

In contrast to other sects of demonology, which prefer an “inclusive” approach for demonological research, Sethian demonology is an “exclusionary” tradition. It is the assumption that only a select group of individuals are chosen or possess first-hand knowledge that demons are real forms of rejected medieval magico-religious traditions. Because of the fact that little is known of the life of Setian followers, most of the information concerning individual beliefs and practices are dependent upon literary evidence.

4.1. Christianity

Christianity is known to be a religion that is strongly against any form of demonology as Christians believe there is only one supernatural entity, which is God. Demons are considered to be fallen angels seeking to rival the authority of God and his only son, Jesus Christ. In the New Testament of the Bible, Jesus is recorded to have performed numerous exorcisms of those said to be possessed by demons. The presence of the devil is also mentioned to be the source of all evil. Theologians argue that the supposed exorcisms and miraculous signs which demonologists often use as evidence of a spiritual and active demon presence can be understood and considered differently. In particular, a number of theologians and biblical scholars use the concept of ‘demythologisation’, popularized by the German Lutheran theologian Rudolf Bultmann, to suggest that such ‘mythical’ elements of the Bible should be seen as vehicles for the deeper truth conveyed rather than taken literally. This would seem to suggest that while Christianity does provide for the belief in demons, the active and widely held demonology of today is very much in opposition to traditional scripture study and is more often than not labeled as heretical, which contradicts the general moral teaching of mainstream churches. The Lutheran demonologist Johann Weyer was a significant figure in the development of a more moderate and rational demonology, often noted as placing the ‘beginnings of modernity’ in the late 16th century. He argued in his most famous tome that witchcraft and alleged demonic possession was nothing more than the symptoms of various mental illnesses and melancholic conditions. This rational approach to demonology is echoed by contemporary Christian theologians. For example, Paul Thigpen, who follows a Roman Catholic strain of demonology, has written prolifically about demons and exorcisms, often drawing on biblical inspiration to suggest that the devil can possess people as a result of their own actions and decisions. However, he also stresses the importance of a more considered and rational interpretation of biblical passages, suggesting that a demonology which ignores the power of theological thinking and analysis is very much misleading.

4.2. Islam

The qareen is the main demon that resides in each human life and is assigned to every human at birth. They are of the jinn race, and therefore unseen. They want to lead and misguide humans. As mentioned in the Quran, humans are created with their thoughts, known as “nafs”. The qareen’s purpose is to influence the nafs and make humans fall into sins. The nafs also make them unaware of the qareen’s promptings and influences. Muslims must seek to silence the qareen by reciting the Quran. There are prayers and rituals that can cast out these demons and evil spirits, and they often involve the use of the holy book. This qareen demon can also appear in human dreams and come in the form of loved ones, in order to confuse and misguide. One of the most significant events in Islamic demonology is the story of Iblis (Satan). Iblis did not want to accept God’s creation of human beings. When God created Adam from clay, He ordered all the angels and Iblis to bow to Adam. This was a test of humility for Iblis, because God let him decide whether or not to accept the command. However, Iblis refused, egotistically stating that since he was created from fire, which is more superior to clay, he should not be ordered to bow down to Adam. Iblis’ sin and arrogance made him fall from God’s grace. The latter expelled him from the heavens and declared that he and his followers shall be thrown out on the Day of Judgment. But in the meantime, He allowed Iblis to live until the day arrives, so he could lead humans astray and test their faith. It is important that Muslims use taqwa – that is, a fear of God and a strong belief in being guided by Him and not led astray – to avoid the whispers of Iblis and the qareen. Also, strong faith and positive actions will repel the negative influence of the qareen. If an evil spirit’s symptoms are present, then spiritual cleansing may be required. This involves rituals such as self-reflection, to find the root of the problems, and Ruqya – trying to heal through spiritual verses that are recited. This is specifically used for cases of possession. Nowadays, online therapy and counseling that provide a private, safe and comfortable environment can be used to help maintain emotional and spiritual health.

4.3. Hinduism

Demonology in Hinduism is not well-known in the Western world, but it is a significant equivalent to investigations of Christian or Islamic evil presences. Hinduism, as one of the most seasoned worldwide religions, has a rich convention of legendary figures and writings, many of which depict the activities and powers of devas and asuras or similar wicked characters. However, Hinduism doesn’t actually have a direct evil presence parallel to the Christian Satan. Satan, who was a fallen angel, is an absolute enemy of God and above all creation and order inherent in Christian philosophies. Hindus do have evil gods, such as Shiva, who can be interpreted as destroyers of the universe and upholders of spiritual rebirth. Hinduism itself is based on so many different legends and stories that it is perhaps hard to classify and describe the full range of all the wicked entities depicted in Hindu folklores and stories. Demonology and depictions of demons are therefore not strictly aligned with conspiracy theories or the quiet nature of evil. Through examination, we can understand Devas and Asuras in turns as reflective of natural interests and tensions between the human and divine realms. We may feel that many practices, such as invoking gods or blessing babies, are responsive to these dualities, while despite it being battle and war, but certainly Asuras deserve as much invocation and worship as their counterparts in order to maintain balance in nature and human culture.

5. Famous Demonologists

King Solomon’s notoriety as a demonologist is most often associated with the famous grimoire, “The Lesser Key of Solomon.” It is in this volume that the most detailed account of his legendary encounters with various demonic entities is chronicled. According to the work’s records, King Solomon was not only able to control legions of demons through powerful magical artifacts—such as his famed “Solomon’s Ring”—but he was also able to do something that no other human being has managed to do before or since: he was able to trap both Satan and a powerful lesser demon called Beelzebub, and to command them to divulge valuable information about the world of demons and how they can be controlled. In the overwhelming majority of cases, Solomon is portrayed as an extraordinarily wise, benevolent and almighty ruler who jealously guarded not just the physical welfare, but the spiritual wellbeing of his subjects. However, the dangerous and unpredictable nature of his so-called demonic “experiments” lead to an alternative historical interpretation. Some doubt that Solomon was able to achieve the level of authority over demonic entities that tradition claims—pointing to the idea of a later medieval demonologist seeking to legitimize his own ritual practices by attributing them to the wise and favored King of ancient Jewish folklore. In contrast to Solomon and his emphasis on using demons for the advancement of human knowledge through astrology and the arts of healing, Johann Weyer is often remembered as one of the founding figures of a more compassionate, ethically upstanding approach to the practice of demonology and the treatment of those afflicted by demons. The narratives and writings of Weyer refute the idea of demonic possession as evidence for the existence of black magic, and by advocating that understanding, compassion and mercy should be offered to those who were visited by demonic torment, he earned himself a venerated place in the history of medical psychology as well.

5.1. King Solomon

King Solomon was an influential king and a philosopher in ancient Israel. He was known to be the master of demonology and had immense knowledge in identifying the demonic entities. His practice of demonology mainly involved the famous brazen vessel and a magical ring with the name of God on it. King Solomon captured the demons and made them work for the construction of the first temple of God. His work on demonology, which is foretold in his great book “The Testament of Solomon,” is a classic literature on demons. This book gives a detailed account of how King Solomon had come to learn about the various classes of demons and their day to day activities. The book contains Solomon’s encounters with the demons and his methods of curing demonic possessions on people. The lessons given by the great king are the cornerstones of the practice of demonology. For example, the “72 spirits of the brass vessel” theory were found in the book and it becomes a major component in demonology. Every spirit is individually listed in detail and King Solomon provides the astrological, positional information of the demon, and the ways to use them in the theory. Also, he warns the learners about the possible tricks and lies. As a whole, “The Testament of Solomon” represents the first sign of a new phase of demonological literature in Western culture – the prescriptive demonology. That is different from the previous descriptive literature. Adversities. Another story about the magical ring is that it has an iron seal with the name of God on it. This is a direct portrayal of a ring which was known as the Seal of Solomon. According to legends and fables, this magical ring could be used to control both demons and spirits. From then on, the ring has become one symbol of demonology and it is now commonly seen on the amulets or talismans used for protection purposes. He was also attributed to the building of the famous Solomon’s Temple in Jerusalem. The temple was dedicated to God and many spiritual rituals were performed inside to worship God. Since King Solomon had a lot of expertise and mastery of demonology and because the temple involved the acts of capturing and constraining the demonic entities, there was a strong bond between King Solomon and demonology. The rituals and the architecture of the temple were believed to have hindered the activities of demons all over the world and it had sentenced a huge blow to the chaotic demons. His work not only influenced demonology but also the practices of exorcisms in many different forms in Christianity. With the authoritative background of the great king, all exorcisms were performed through the name of King Solomon and by putting on a “Solomonic” amulet that contains the magical symbol of King Solomon.

5.2. Johann Weyer

Johann Weyer (1515-1588) was a Dutch doctor and occult practitioner. He is also recognized as an early demonologist. Weyer was born in Grave, a town in the Duchy of Brabant in the Habsburg Netherlands. He attended the University of Pavia in Italy and received his degree in medicine in 1542. In the 16th century, Weyer was one of the few physicians to accept the belief in witchcraft and possession. However, he was skeptical and critical of the witch hunts and trials that were happening in his time. For example, Weyer criticized the legal system that allowed the use of torture to extract confession from the accused and the presumption that the devil could take possession of a person’s body and make them do things against his or her will. Weyer claimed that such cases of alleged demonic possession were really medical illnesses that the doctors did not understand at the time. This is a radically different approach to the prevailing belief of most theologians, demonologists, and inquisitors. Weyer’s first and most influential work, “De Praestigiis Daemonum” (On the Tricks of Demons), was published in 1563 and dedicated to his medical profession. He argued that poisoning the soul through witchcraft or tempting the mind through diabolic miracles were not possible, and that those who believed in such phenomena were “bewitched” by popular superstition. Weyer strongly opposed the Inquisition’s reliance on confessions obtained through torture and denounced the practice of executing those who confessed under duress. Weyer also wrote two books concerning magic and witchcraft which both strictly speaking was related to demonology. He is considered to be one of the first pioneers of modern psychiatry due to his empirical and compassionate approach to mental illness and his rational skepticism towards the supernatural. He died on March 24 in 1588 in Tecklenburg, a town in the Holy Roman Empire. His good works in the medical field, as well as his sympathetic approach to victims of alleged witchcraft and demonic possession, have left a profound and lasting impact on the study of demonology.

5.3. Aleister Crowley

Moving onto the era of modernity, Aleister Crowley represents one of the most famous and influential figures in the history of demonology. He was born on October 12, 1875, and died on December 1, 1947. He was an English occultist, ceremonial magician, poet, and painter who is the founder of the religious philosophy of Thelema. Crowley is known by many as the wickedest man in the world and he is often misjudged as a Satanist and black magician by the masses. Although he did dabble in Satanism and dark magic for a period of time, Crowley never actually worshiped Satan. He was, however, a very controversial figure who is often criticized for his dangerous practices and hedonistic lifestyle. He was an addict and had a highly self-indulgent way of life. Throughout his life, he practiced a variety of different types of occultism including ceremonial magic, theurgy, and alchemy and was also associated with Freemasonry and Buddhism. However, it was the practice of demonology according to the rites of the Lesser Key of Solomon, particularly through his use of the notorious entity Choronzon, that cemented his reputation in the field. One of the most significant contributions of Crowley to the field of demonology, particularly in comparison to Solomon and Weyer: he created his own demons. He famously detailed the methods for doing so in his work The Book of the Goetia of Solomon the King and these creatures are known as the Djin in Crowleyan literature. Over time, the study of Djin has become a major subsection of the branch of occultism inspired by Crowley’s demonology. This approach, in which the focus is not necessarily on control or negation of the creatures but on engaging and exploring their nature, offers a sharp contrast to that of the two great demonologists who came before him. Through his writings on the subject, Crowley has become a key figure in the development of contemporary Satanism and multiple new religious movements which focus on with spiritual connections to demonology. Furthermore, the influence of his works and the creation of his own demons ensures that his impact on the field is still felt in the modern day. His involvement with Choronzon has become a topic of fascination and terror within the occult community. Adding on to this, the depiction and personification of Choronzon in literature and media as a result of Crowley’s interactions with this demon has cemented the dark and foreboding legacy of this demon in popular culture. By contrast, the depictions of Raphael and other angels of similar importance in Solomon’s works are not nearly as well known or iconic. This reflects not only the power and enduring influence of Crowley in the world of demonology as compared to his predecessors, but also marks a shift in focus from that which was valued by previous generations of scholars. Whereas Solomon was interested in finding methods to control and combat demonic entities and Weyer sought to understand the nature and motivations of these creatures, Crowley’s approach of using demonology as a deeply personal and spiritual practice has defined a new era in the study of this field.

6. Demonology in Literature and Media

Another reference to demonology in literature is the form taken by many works of gothic fiction. In “The History of the Devil” (1726), the protagonist discusses how literature that touches on dark themes or the supernatural, such as “The Monk” and “Macbeth”, is linked to perceptions of demonology. In Charles Baudelaire’s “Flowers of Evil” (1857), many of the poems take on the theme of demonology, exploring ideas of possession, damnation and corruption through describing a modern, urban life through the eyes of a figure possessed by ennui. Another French collection, Alphonse Daudet’s “The Immortal” (1888), presents a narrative where a fallen demon offers to relieve the shared hardship of human life. Critics have identified a feature of modern literature that mentions or discusses demonology; media now blurs the lines between religious understandings of demons and those nuanced by work in mythography and the classics. For example, modern sources such as the “Encyclopaedia Daemonica” or the ten-volume compendium of paranormal lore and literature, “The Element Encyclopedia of Ghosts and Hauntings”, are listed among the academic books referenced by students at universities as well as being available widely online. Similarly, websites such as “The Occult” state that, despite the modern commercialisation of occult symbols and practices, research into serious forms of demonology in both literature and reality has seen an upsurge in the amount of available material; possibly reinforcing the place of demonology in literature as a subject of wider interest and an area of study in its own right. Demonology in literature is not only presented in specific literary genres; the work of authors from across the spectrum of styles have allowed for the development of a vast, varied and comprehensive field of research into the significance and function of demons in literature.

6.1. Literary Works

In comparison to any other genre, the section of demonology has been relatively successful in the literary field. Every year, hundreds of fiction novels with a theme related to this section are being published. These novels tend to attract readers who are interested in mystery, darkness, horror, and the supernatural. A few of the famous novels that are specifically based on this genre, as seen in “Demonology,” are novels such as “The Demonologist,” “The House of Thunder,” “The Exorcist,” and “The Demon.” The novels typically deliver a similar formula in which there is a strong protagonist who is involved in a detailed investigation of suddenly occurring strange and violent events. The nature of the complete plot is expected to escalate in tension and fear where, in the end, the truth behind the mysteries was uncovered and the evil was vanquished. Another approach to demonology from the view of a Christian is to explore topics in line with the theology doctrines or biblical lessons. This could possibly extend to an idea for a book in different chapters discussing a range of contentious and notable demons in history. It is known that followers of demonology will commonly worship or pay homage to certain demons. The intention of such work could provide potential readers with an in-depth review on which demon, described, and explained with a conclusion at the end. Such an exploration would potentially provide a deeper understanding and insight into the world of demonology, reaching out to scholars and enthusiasts alike.

6.2. Movies and TV Shows

In popular media, demons are almost exclusively evil beings that are the product of the devil. For example, in the 1973 classic “The Exorcist,” the possession and torment by the demon Pazuzu on the body of a young girl sets the stage for a thrilling and terrifying series of events. Similarly, in the television show “Supernatural,” which first aired in 2005 and only recently concluded in 2020, demons are depicted as powerful, malevolent entities that are to be both feared and fought against. The overarching plot of the series, which consists of 15 seasons, follows the demon hunting expeditions of the Winchester brothers and their close allies, and their fight to prevent the apocalypse. Each of these pieces of media portray demons in different ways: “The Exorcist” displays a slow and calculated build of terror culminating in unexpected and violent outbursts, whereas “Supernatural” frames the presence of demons as an overwhelming and constant struggle against darkness and widespread fear in the world. Well-known TV shows with similar storylines to “Supernatural” have apparently begun to crop up, some of which have specifically cited “Supernatural” as a key source of inspiration. For example, the critically acclaimed “Zombies,” which first aired in 2019, integrates a cast of demon entities known as ‘infernal demons’ in its second season. A synopsis of the show states that the main plot line revolves around the struggle of the heroes to protect a mystical flower in order to prevent the tyrannical King Wladyslaw, who is allied with the forces of darkness, from using its magic for his own evil purposes. This is a perfect example of the modern variation of demonology, which is based on the changing landscapes and updates in technology and storytelling in the world.

6.3. Video Games

The portrayal of demonology in video games has increased in popularity in the past few decades, with a plethora of games that have demons and demonic themes. Examples of popular video games that incorporate demonology as part of the main plot or as a recurring element have been “Demon Summoner” and “Devil Survivor”. The former is a game in which the main character, a young man who is trying to avenge the death of his parents, has the ability to control demons with a special summoning gun. The game has fifty different demons, each with different abilities and magic powers, that the player can control and summon in various battles. This diverse and numerous portrayal of demonic entities aids in variety of combat styles and in-game strategies. “Devil Survivor” is a role-playing game in which the player and their friends get stuck in Tokyo and have to use special demons in a myriad of battles. In this game, the player can make decisions that alter the outcome of the story. From the specific mention of demons and demonology in the context of video games, it appears that “Demonology” covers a vast expanse of demon portrayal in video game media and enthusiasts could find an examination from a scholarly perspective interesting. With the ever-increasing prominence of digital entertainments in people’s daily lives, such investigations could actively deepen some readers’ comprehension in demonology and culture. The book provides information about the various ways in which demons have been included in video games, focusing on consumerism and comparing the game to the real-world relationships between demons and culture. This content for the Video Games portion of “Demonology” explores current demonological tropes and trends in video game media and the ways in which games can be an interactive method of understanding this particular piece of folklore. This content not only provides an insight into the universe of demons in games but also on the current academic strategies to understanding both games and demon culture as a whole.

7. Debunking Myths and Misconceptions

There are many myths masquerading as facts about demonology, but ‘Demonology’ by King James VI unveils all these myths and categorically denies them, terming them as misconceptions. According to King James VI, one of the oldest myths of demonology is that “women are more easily deceived by the Devil than men.” However, he asserts that “the contrary can also be proved by daily experience in this world.” This myth he terms as irrelevant because, as King James VI found out, sometimes women may prove “mair constant” and faithful to God than men. He states that these myths could have been spread by the society so that women would “never be put in that honour or estimation, as men are.” He dismissed the myth that if a person is accused of witchcraft and is thrown into the water and survives, this could prove he or she is a witch. According to King James VI, the truth is that “bodily infirmities” either caused by witchcraft or any “natural accident” can never be aggrieved but by “their opposing causes”. In this case, he reports that even “as much water as can cover them must need come in their throats,” if not, they will either “drown or rise above the water.” Therefore, the myth is completely misleading. This is an illustration of one the many myth that has been debunked by King James VI about demonology. His work on demonology, and particularly his harsh and obsessive investigation of witchcraft, has insured him a significant position in the literary and cultural heritage of Scotland and in fact throughout the world.

7.1. The Devil and Satan

Before going into the debunking of devil myths, it is crucial to understand the origin and differences between the words “the Devil” and “Satan”. In the Christian demonology, the Devil is the term applied to one of the incarnate angels or demons, and is known to be the chief of the entire category of fallen angels. Such a distinct figure who rivals the righteous is quite specific to the Christian religion. Meanwhile, a survey of the term “Satan” shows that it is used in several different settings. The most familiar setting is from the Hebrew Bible, where Satan is described as an angel and appointed by God to test and tempt the faith of human beings. However, the more popular conception of Satan comes from the interpreters and artists in the medieval period and the subsequent traditions. From then on, the image of Satan has become the one that is familiar to most of the people. It features Satan as a being with a pair of horns, claws, hairy legs and a tail; his skin is deep red and he usually holds a trident. Such a construction is far from the image of an angel that is writing down the sin of humans obediently in the Hebrew Bible. Also, the image of Satan does not necessarily associate with any specific demon, let alone mentioning the Devil at all. Such a constructed image is more flexible in adaptation, as it is shown in many famous works like “The Divine Comedy” and “Paradise Lost”. However, this has also led to many myths and misconceptions about devil worship and the powers that devils may bestow, which yet will be discussed later. However, what is useful to see is that, throughout the history, people who are involved in these activities are not actually focusing on worshipping the Devil. Instead, the figure they worship tend to be dispersed across a range of “evil” incarnates, where each of them may represent a specific type of want and desire. Creative and yet critical analysis shows that these desires, for example the material wealth or the sexual pleasure, are indeed what available in the existing society. Therefore, the practices of worshipping are more likely to be the release of the unsatisfactory with their life and the existing social construct. Well, this is not to justify any form of cult, but rather to reveal that some of the myths which demonize such practices may also derive from the dominant ideology of the existing society.

7.2. Possession and Demonic Influence

Demons are believed to act with great flexibility and also inversely to their classification by affecting the actions of everyday people. Established views posit that demonic possession can only occur in criminals or individuals who give the demon access. Common symptoms of demonic influence include a selection of some signs. Unexplained physical changes such as shifts in eye colour or an increase in strength, the demonstration of hidden knowledge, and severe negative attitudes towards anything sacred or towards others occurring during religious practices, as well as an aversion to anything Jesus or Christian are all seen as supernatural signs of demonic influence. Such afflictions are often emotional or personal struggles that are generally exhibited by adolescents or young adults, although not always unique to these age groups. Furthermore, these non-supernatural symptoms are always present in cases of diabolic obsession or harassment. These signs include severe depression without cause and an out-of-character personality transformation. It has been recorded in several areas of our modern pop culture that many of our significant “monsters” have had some form of background through possible demoniac influence or possession. For example, sources such as the novel “Dracula” by Bram Stoker and the 1973 film “The Exorcist” have alluded to the idea of some characters being saved by religious practice through showing this “sickness” in one form or another. Another method of demon removal is the entry of a living person into the state of grace or moral goodness. This type of exorcism can be a very long and drawn out process, and requires the possession to physically exit in some form from the person in question. This revitalization of Jesus Christ in the Holy Eucharist, or consumption of any Sacramental that contains Christ, is feared as any remaining possession within the exorcised will shift in negativity towards the demon master in the final actions before they are sent back to hell. Coherence with the summary of the entire essay.

7.3. Ritual Sacrifices and Black Magic

Ritual sacrifices are usually offered to higher spirits or divine beings and are not commonly associated with demons in demonology. In fact, demons see sacrifices as a repeat of ancient rituals connected to spirituality and to divine beings. Animal sacrifice is offered to show respect and love to the divine. It is a meaningful act to help the person making the sacrifice feel connected to the divine. Many cultures consider ritual suicides as a sign of disrespect to the divine beings, and it is this aspect that is often associated with demonic activity. Human sacrifices are relatively rare in history and are often connected to witchcraft rather than demonology. Critics would say that such sacrifices never happen. Ironically, in some cases, this has been true; some people who claim to practice demonolatry as a religion will also be more likely to practice animal sacrifices. However, with this said, there are no known studies of sacrifices offered to demons in demonology. Most modern satanic practices also never advocate for sacrifice, due to various reasons. It is because of this barbaric and outdated practice that sacrificing to demons, the demonic panic, was used as a tool to prosecute anyone who practices theistic satanism and all manners of alternative spiritual practices. In conclusion, the association between sacrifices and demons is a relatively modern phenomenon and is often exaggerated. It is far more common to find sacrifices in other spiritual practices than demonology. This section on ritual sacrifices was really interesting and taught me a lot about the history of offering up sacrifices. It also taught me the true meanings and purposes of the sacrifices as well. The section enhanced my knowledge in the debate with various positive and negative arguments provided regarding the role of sacrifices. And also, by showcasing the modern-day role of such treaties on demonology. My judges on this question would take this valuable historical information into account if we were faced with this argument. It was so interesting how not only did we talk about what sacrifices really mean and what part animal and human sacrifices played in the history of demonology. More importantly, the section on ritual sacrifices made me think more and further on how with the rise of modern-day demonology, it is important to acknowledge and recognize these ancient rituals in order to develop new historical, methodological, and ethical approaches to a long tradition of spiritual warfare against the demonic forces.

8. Contemporary Views on Demonology

Nowadays, relatively few people believe in the existence of demons. However, many aspects of contemporary society demonstrate an unease with the idea that the world is completely explicable by science. At the same time as thinking in general becomes more secular, a focus on the self and on personal development has perhaps led to an increase in beliefs in things like psychic powers, astrology and, indeed, demonology. Emily Dykeman, writing in “Cultural Analysis,” observed that religious beliefs in America have become increasingly associated with the political right and conservatism. On the other hand, belief in spirits and ghosts has become more common among the younger generation – a generation that prides itself on its independence and freedom of thought. Maybe it has become easier to believe in the power of evil when you can think about it as something that can be challenged and overcome by the power of self. The individualism and the optimism about the possibilities for self-improvement through therapy and the development of the self that we see in the modern world shows where demonology has gained its contemporary place – the idea of the self. The self has become the vessel for demonology in the modern age as science and rationality have done away with the notion of a world that is open to the influence of evil. But the idea that we can improve and develop intellectually or spiritually plays right into the hands of demonology as we can pick and choose how we embrace it; be it in the form of psychic powers or the idea that each star sign has an influence on one’s personality. Dykeman argues that such developments in belief form part of the practical side of a culture “which exists as a complex negotiation punctuated by shared, everyday practices and individuals’ own, often contradictory, views.” In essence, the study of demonology can both reflect and inform social and cultural expectations and ideas; that the rise in a self-centred culture needs a symbolic focus around the self.

8.1. Psychological Perspectives

Psychological perspectives on demonology involve understanding the psychological reasoning for why people invoke, summon, and write about demons, and why they feel the need to do so. From a psychological point of view, the understanding is that demons don’t exist in the way many people think they do, but in fact they exist as parts of the human mind. Dr. Joseph M. Felger explains that a concept known as the “transliminal,” a space between psychological and material realities, may be key in understanding demonic encounters. He says that “many experts now consider the phenomena of supposed demonic force, cures etc. as originating within the minds of those most affected by it.” This idea of demonic entities existing within humans is a cornerstone of many psychological demonological theories. Certain theorists, in their attempts to explain the psychology behind demonology, have created their own classifications of the types of people who write about and believe in demons. Dr. Walter L. Sheldon, the leader of a research group that promotes “progress through science and reasoning,” has created a series of increasingly derogatory terms to classify people who believe in demonic mythology. His terms range from “self-deceptive aesthetes and crime-excusing romantics,” to “the clinically empty and mentally archaic individuals,” which is his classification for serious demonologists. These psychological models of demonology have led to the demonologist themselves becoming a subject of psychological studies. Dr. E. A. Wheeler has written at length about “demonology and the psychodynamics of demonomania,” in which she explains that the title of “demonologist” itself indicates the presence of “an unconscious delusion which seeks the fulfillment of displacement by the attribution of parasitic ideation to the autonomy of an intracerebral consciousness.” These sorts of academic studies into the psychodynamics of the demonologist himself and what drives people to believe in demons and demonic power, offer an intriguing look into psychological demonology and the study of the demonic and its place within the human psyche. From a psychological perspective, the understanding is that demons don’t exist in the way many people think they do, but in fact they exist as parts of the human mind. Dr. Joseph M. Felger explains that a concept known as the “transliminal,” a space between psychological and material realities, may be key in understanding demonic encounters. He says that “many experts now consider the phenomena of supposed demonic force, cures etc. as originating within the minds of those most affected by it.” This idea of demonic entities existing within humans is a cornerstone of many psychological demonological theories.

8.2. Symbolic Interpretations

Many demonologists view demon names and meanings from a symbolic lens. Symbolic interpretation is the process of ascribing a symbolic meaning to a concept or philosophy. Oftentimes, symbols in demonology work as tools like literature, which use concrete symbols (like a dark, stormy night in a horror story) to present abstract ideas (such as by making the setting scary, the author may be foreshadowing evil events). Demons lend themselves readily to a symbolic interpretation because, like literature, they can often be read as presenting something real (exorcists classify demons as distinct entities, each with its own abilities and limitations) or as a symbol for something else (in a symbolic view, a demon may be a manifestation of a human weakness like alcoholism). Each demon has its own abilities, forces, and astral signs but the exact symbol, if it is more recognized as a symbolic, changes from time to time. Literature shows popular symbolic views. In Faust, to use a classic example, Mephistopheles can be seen as symbolizing skepticism – he justifies the negative in the world for the optimists but leaves Faust with hope and curiosity. Perhaps the most common popular symbolic interpretation of demons flows from Roman views. Most of the demons in that view were for gods that astrology breaks down into planets, or for great leaders of the unclean spirits, both, and they demonstrated symbolic importance because of their very existence. Like with all belief systems, if in demonology we admit that a kind of symbolic interpretation has merit, then we need to start by admitting three things. Firstly, we cannot pretend that no one anywhere ever did anything morally questionable with the kind of outlook demonology demands; for example, we cannot pretend that sparks of the English civil war were anything but a symbolic contest of the power of the devil. Secondly, admitting that symbolic interpretation has negative outcomes in the world also compels one to admit that it may have positive outcomes; plenty of political literature demonstrates that a power, be it demonic or not, is at the last in the hand of those who feel they know what it stands for. Thirdly and most importantly, if demonology is acting with it that we have to actually acknowledge the criticism that we act in a way that is contrary to our philosophical opinion; in knocking down a societal view, we come to prop up a larger one.

8.3. Cultural and Societal Impact

The societal transformation has been with the move from a society dominated by the church in spiritual terms to a more lay and secular based society. We have also seen advances in science prove what was originally believed to be the work of the devil or demons was in fact some mental or physical disorder which could be treated and cured through medicinal practices. New ways of thinking in the form of the Renaissance challenged the Catholic Church’s dogmatic hegemony over independent thought. This allowed for the concept of ‘nation-states’, more commonly identified with a country or nation, to come about with a decrease in papal authority. This gave birth to the notion of a ‘secular society’ where religion was slowly being disentangled from overall social life. In demonology today it is argued that we should study demonology through a secular context because over the last few centuries we have seen a huge shift in regulation and law. The practices of old ancient demonologists would have been seen as a legitimate scientific practice until around the 18th to 19th century. Even today there are acts and laws in places such as England and Wales that condemn claiming someone to be, or identifying as, a witch. These laws date back as far as 1542 with the Witchcraft Act. This act in its original form saw penalties for a person to be executed for summoning evil spirits and even the penalty of death was not removed until in 1736 when the crime of witchcraft and sorcery was punished by hanging and not burning at the stake. These social understandings and attitudes towards demonology can have an impact in the academic study of demonology today and, as such, it may not just be important to consider demonology in a societal context but also the laws in which it is governed and the ways in which it is studied whether it is in a legal, historical or scientific manner.

9. Ethical Considerations

The ethical considerations in demonological studies are extensive and have become more and more intricate and complex with the passage of time. As with many disciplines, the proper and responsible way to proceed with research is frequently called into question. As previously mentioned, some demonologists utilize the trappings of academia in order to portray fringe theories as credible. In addition to that, there are secondary concerns. For instance, what should be done with evidence that is amassed during research? Some of the survey texts in demonology claim that the invalidation of a research project by another investigator is one possible ethical dilemma. Another such dilemma is the relative desirability of choice. Students of demonology are sometimes offered the opportunity to choose between several different kinds of studies and various areas in which to focus their research. However, as so little – if anything – is proven when it comes to the study of demons, their habits, powers, and limitations, it can be a concern when a student’s studies are invalidated years after the completion of the original research. The question of whether or not social behavior is beneficently or obligatorily altruism is also raised. The answer, it is explained, has an inherent bearing on moral philosophy when related to the practices of demonologists in Eastern Europe and the Near East. If altruistic behavior is shown to be obligatorily altruism, then it is suggested that there may be legitimate philosophical grounds for investigating the demonologist himself for breaches of international humanitarian law. Altruism therefore may hold the key to resolving the conundrum posed by some investigators in the region who have collected evidence to suggest that certain demons exhibit docility in the presence of men.

9.1. Ethical Dilemmas in Demonology Research

While practitioners and researchers of the field have always been cautious and wary when it comes to the process of studying and investigating the powers and mechanisms of demons and the techniques and rituals of demonology, increased attention has been given in recent years to the ethical considerations that demonology research brings forward. This is especially true in the social sciences that are starting to embrace the study of demons and taking demonology research to a higher level. There are many reasons why this is the case. For example, more and more employers, including the prison service and the police, employ modern demonologists; however, there have been some concerns that the way that demons are talked and written about in these contexts may contribute to stigmatization of demonologies. This can become an even more complex issue when one takes into account the fact that different demonologies with different cultural and religious practices are now looked into in more depth compared to previously when European and Christian demons tend to be the focus of most attention. Also, some would argue that these days, demonology is much less about the search for fact and knowledge and is increasingly being used as a political and ideological tool for controlling some ‘undesirable’ members of society. For example, a stigma can now be associated with particular demons in an attempt to label certain groups or types of people, such as the link between the demon Drink and those suffering from alcohol addiction. This, and also the recent introduction of a particular type of demonology known as ‘forensic demonology’ into the courtrooms makes people all the more worried about the potential improper use of demonology and associated demons and also the consequences that might come out of it such as miscarriage of justice due to prejudice. As a result, the ethics of demonology has been the focus of a number of academic discussions and are being actively analyzed and considered by many researchers. Many top demonologists, such as Professor Benjamin Radcliff who has written extensively on the ethics of modern demonology and its ramifications on society as well as on how politics has been making use of demonology and demons, have called for a formalized code of ethics to be established for the study of demons so as to ensure that the study is far-reaching yet stays responsible. We hope that the demonology community as a whole can come together and engage in an open and honest discussion about this issue and work towards an academic research environment where all practices are held up to the highest possible ethical standards. And ultimately, with the establishment of a standardized ethical framework, demonologists would ensure themselves a position as a proper and respectable field of research and study that is not only socially relevant but also academically rigorous.

9.2. Responsibility and Accountability

The basic principle of responsibility and accountability regarding demonological research is to adopt a rational and professional attitude in the study of beliefs, practices, and cultural systems different from ours. The word “responsibility” means an obligation to do something. Researchers and society at large have a certain level of responsibility for our actions, as what we do may result in serious consequences. This gives rise to the importance of being accountable or answerable to someone or for something done. Thus, being responsible does not only mean fulfilling specific obligations related to the research, but also being prepared to account for what we do, how we do it, and why we do it. The close interrelationship between these two ethics are best explained in what demonologists must adhere to in their work of research. First, we should ensure that the focus is on the acquisition of knowledge. It should be the ultimate aim of every researcher, and this knowledge-seeking activity must be conducted with honesty and fairness. It is important to practice critical reflection by making it clear that what was done is well-founded and advisable. Intellectual honesty and courage are one of the keys to fulfilling this obligation. Secondly, all intended benefits should be balanced against potential risks or harm. Due respect must be accorded to individual autonomy, and this will lead to the practice of securing consent before research is conducted. Thirdly, objectivity and integrity must be the hallmark of every demonological research. Any political or moral prepossession is detrimental to the progress in knowledge. Researchers are advised to avoid speculative and conjectural studies that began with narratives of exceptional events or phenomena. And finally, the quality of the research must be guarded and maintained, and this leads to the necessity of peer review. All in all, these principles of responsibility and accountability constitute what is expected of a professional demonologist. Genuine practice of this dual ethics will eventually lead to the respect and recognition for the discipline as an academic and intellectual pursuit, and it will also ensure the safeguarding of the rights and welfare of human subjects involved in the research. On the whole, it is important to remember that every society, no matter what the outlined social structure is, consists of varied cultural practices and beliefs. Individuality as against a community need is constantly at play. This has been recognized in the demonology community over the years. Such recognition marks the progress to the development of demonological standards and guidelines, as well as the respect for autonomy, diversity, and intellectual pursuit. It is necessary to implement these guidelines, but each time when adding new knowledge to the field, one should remember the importance of the obligation of responsibility and accountability leading to the justification of our actions. These principles of responsibility and accountability, when correctly adhered to, will generate respect for the discipline as an intellectual pursuit and will also maintain a high level of public regard for research practices that utilize demonological methodologies and knowledge.

9.3. Cultural Sensitivity and Appropriation

Dry methods and plain teaching of demon relations and natures, however, such as those used predominantly in many modern age ritual magic methods that claim ancient lineage or a purported higher accuracy due to e.g. angelic translation only serve to further the situation of cultural appropriation; for if a practitioner of an apparently eugenic and more form of the practice cannot give evidence to the translated magic’s ethnic or social background then by Robertson’s theory, that method is not only incorrect and likely to result in failure. His general discussions begin to allow individuals the capacity to cogitate and understand the ethical and social terms of demon practices, and thus the main conclusions of his work are able to ‘mark a framework in which both specific practices and demonology as a whole might be examined.

Such methods that apply across the board and have no regard for the social and cultural association of demons, practitioners, and times are known as ‘blanket methods’, suggesting that a practitioner is essentially using methods and cultural associations alien to the demon in question. The use of cultural and ethnographic studies serve as a method to display the rich history and background to what in today’s society is simply viewed as ‘demon practice’ and that to demonstrate a good understanding and level of respect for the traditions and knowledge of other cultures is the very cornerstone to combating against appropriation in demonology.

It is considered unethical and wrong to use the practices and knowledge of one culture for the benefits in another, especially more so given the colonial and 19th printing revolution of methods and practices of theophysics and demonology that would have very much been categorized as national secrets, such as methods used by John Dee. Professor Robertson has examined and noted that the lack of authentic manuscripts and the use of manuscripts copied down by eugenic writers results in a form of knowledge, eugenic in himself, that only serves to deceive the underlying social and cultural background of the practices in question.

In modern demonology, sweeping movements of new age methods and ideas that appropriate traditional cultural and religious practices and, in particular, focus on ancient demon mythos have been brought to public attention by scholars such as David Robertson and Claire Fanger. In the Middle Ages and the very beginning of enlightenment, demonology and the use of methods were so much rooted in the politics surrounding clashing nations and so forth that to us today, it is easy to view each demon as a different type of evil, divorced completely from the rich history and social practices of the time. However, we must always remember that demons were ascribed to do a certain type of things that best suited the nation that the practitioner was not loyal to whenever a clear bad pinnacle was going to be called upon.

In demonology, we come across the topic of cultural sensitivity and also the issue of appropriation. In demonology, it may be quite easy to put aside issues such as the cultural and religious association of various demons to focus mainly on the rituals and the actual focus of the trade, but it is important to note that in some practices, the use of outsider methods is considered and may be more prevalent than traditional methods. This is where the key issues arise.

10. Conclusion

As such, it is clear that demonology is a very wide field that has been of interest to the devotees of the supernatural and the paranormal for very many years. The study serves to give one a proper understanding of what demons are while at the same time demystifying some of the myths and folklore that surrounds them. One is also able to understand the different types of demons and what their presence means in various societies. From the history of demonology to the very many practices and beliefs that have been identified in the research, it is clear that the field is a very rich one and still holds a lot of interest to the researchers of today and the future. Those who have had to deal with demons are able to find peace of mind through the knowledge, and the various goals that demonologists have defined in the field are very clear and can be of much help to society if well pursued. All in all, from the research and the study, one would come to conclude that demonology is a field full of interest, serving various purposes and having very many unanswered questions. It is a field that is worth a lot of thought and focus. The practice of demonology itself is complex, and there are still many people around the world who take demonology very seriously, just as with any area of the paranormal. The future of demonology seems to hold even more potential for unique research and success within the field. At the same time, the great researcher in us hopes that a lot more can be achieved within the field so that we are able to help answer some of the many questions that are still in existence. His work is such that is able to satisfy the many questions as well as the intellectual curiosity. And through the field of demonology, he is very clear on the various goals, as is the case with many other scholars, and they are thus easy to describe. His first goal is that people should be able to work together to make them understand and grow the knowledge of demons and their oppression. This is a very noble course and seeks to unify all scholars towards the fight. His second goal is to train a new generation of intelligent and dedicated demonologists who will be able to continue the work while at the same time improving the lives of those who are under demonic oppression. And his final goal as outlined is that there should be the improvement of the lives of individuals that are under demonic oppression as well as coming up with a well-defined system of protection from demons and their activities. Well, the three main goals of demonologists have been very well achieved, and there are a number of systems that have been put in place so far to make the study and the practices more efficient and effective. 

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