Demon

Evil supernatural being

A demon is an evil or malevolent supernatural entity, though demons can be benevolent too. Belief in demons, or stories about them, occurs in folklore, mythology, religion, occultism and literature, and probably goes back to the Paleolithic age and to humanity's fear of the unknown, the strange and the horrific; in the ancient Near Eastern religions and the Abrahamic religions a demon is a harmful spiritual entity that may cause demonic possession and call for an exorcism, and large portions of Jewish demonology, a key influence on Christianity and Islam, came from a later form of Zoroastrianism during the Persian era. Demons may or may not be devils, the minions of the Devil: in many traditions they are independent operators, each causing its own kind of harm, while devils appear more often within a theological framework, tempting humans to sin. The Ancient Greek daimōn (δαίμων) carried no negative connotation and denoted a spirit or divine power, as when Plato describes the divine inspiration of Socrates; Christianity replaced these morally ambivalent beings with hostile entities already known in Iranian belief, while in Western esotericism and Renaissance magic a demon is a spiritual entity that may be conjured and controlled. Belief in demons remains part of many modern religions and occult traditions, largely through their alleged power to possess living creatures.

In Christian theology demons are fallen angels who joined Lucifer in his rebellion, Second Temple Jewish writings trace demonic influence to the Watchers and their giant offspring the Nephilim, and Islamic belief divides demons into the jinn and the devils. Michael Salla's 2026 briefing for public officials sets the UFO phenomenon out in seven levels and gives "demons" as one of the names, beside gods, angels, Elohim, devas, asuras, planetary spirits and solar beings, that different religions use for the Level Seven beings: higher and interdimensional entities that need no technology to cross space-time, influence the consciousness of surface humans and of many beings at the lower levels through psychic means, compete in shaping humanity's evolution and timelines, and regard humanity variously as a resource to exploit or as agents of positive transformation. Other writers read the demons of religion and the beings of the UFO phenomenon as one continuity: Jacques Vallée set accounts of contact with aliens beside the earlier intercourse with angels, demons and elves, John Keel called the UFO manifestations "minor variations of the age-old demonological phenomenon", and Tom DeLonge and Peter Levenda write that alien abduction and experiences of demonic forces are cognates, while the experiencer Danny Henderson holds demons to be distinct from both angels and extraterrestrials but able to mimic them. The evangelical authors John Weldon and Zola Levitt, the Orthodox hieromonk Seraphim Rose and the exorcist Dan Reehil hold the beings reported with UFOs to be demons in the traditional sense (the demonic UFO hypothesis), and Luis Elizondo says that a superior told him to stop investigating UFOs because "these things are demonic", a view he says he does not particularly subscribe to.

Others hold the belief to have human causes: the psychologists Wilhelm Wundt and Sigmund Freud derived it from fear of the harmful and from mourning, the Islamic writers al-Jāḥiẓ and al-Masʿūdī from loneliness and fear, the folklorists and mythologists cited in the Oxford Handbook of Millennialism — among them Robert Pearson Flaherty and Richard L. Thompson — read the extraterrestrials of contemporary lore as the gods, angels and demons of traditional religion euhemerized as superhuman humanoids, and the psychologist Susan Clancy reads modern abduction reports as the newest cultural script for the night terrors that earlier ages called Satan, demons and witches, which would make those who report demonic encounters sincere but mistaken about what they met. The philosopher Jason Jorjani holds that the branding of non-human intelligence as demons and angels is itself an agenda, traced to the Collins Elite, an alleged group of evangelical intelligence officers.

Etymology

The Ancient Greek word daimōn denotes a spirit or divine power, much like the Latin genius or numen, and most likely came from the verb daiesthai, "to divide" or "distribute". It carried no connotation of evil. The negative sense first appears in the Septuagint translation of the Hebrew Bible, which drew on the mythology of ancient Semitic religions, and was inherited by the Koine text of the New Testament; Christians who still sensed the old gods in their cities' pagan statues "turned these pagan daimones into malevolent 'demons'". The English use of demon as a synonym for devil goes back to about 825, while German Dämon keeps a sense closer to the Greek.

Ancient Near East and Iran

Egyptian magical writings mark malevolent demons in red ink, though the language has no word for "demon": place-bound "guardians" protect sacred places and can be benevolent to those who know the charms, while roaming "wanderers" bring possession, plague and nightmares and can be warded off but never destroyed. In Mesopotamia, demons were generally hostile spirits of lesser power than a deity, and in the creation epic Enūma Eliš gods and demons alike are the children of Tiamat; the underworld's galla drag mortals down to Kur yet could also act as protectors, and early Semitic believers often drew no distinction between deity and demon. The writer Peter Levenda sees the Christian demon as an extension of Christian power over beings that had once been gods or paranormal presences in pre-Christian times, and notes that the Babylonian Pazuzu, the demon of The Exorcist, was held responsible for famine and locusts yet also used to defend a home against the female demons who preyed on newborns. By raising Ahura Mazda to sole supreme God, Zoroaster relegated the daevas (daēuua in the Younger Avesta) to demons, which he taught became evil by their own volition, and later Mazdaism made Ahriman their creator and leader; this Zoroastrian demonology strongly influenced Christianity and Islam.

Judaism

Judaism holds differing opinions about whether demons (shedim and se'irim) exist; some rabbinic scholars hold that they existed in Talmudic times but not regularly now. The Hebrew Bible's shedim are not so much demons as the foreign gods themselves, evil insofar as they are not affiliated with the Jewish deity. Most Babylonian Talmudists took shedim for granted, and the rationalists Maimonides and Saadia Gaon explicitly denied their reality, a view that became mainstream Jewish understanding.

The Second Temple writings trace demonic influence to the Watchers and Nephilim of Genesis 6 and the Book of Enoch: sin begins when angels descend from heaven, father giants and teach forbidden knowledge, and most scholars read the text as making demons the evil spirits of the dead giants, Dale Martin dissenting that those ghosts are distinct from demons. The biblical scholar Wes Huff describes the reasoning of this strand of ancient Jewish thought: the Nephilim, with angels for fathers and human mothers, were half supernatural and half carnal, so that at death their spirits had nowhere to go and wandered the earth trying to get back into a physical form, which they did by possessing people. The Old Testament scholar Michael S. Heiser has revived the line that God permitted a remnant of these disembodied spirits to remain after the Flood, and identifies demons with them in The Unseen Realm.[citation needed]

Christianity

Christian theology holds that demons were created as good angels who turned evil by joining Lucifer's rebellion, a doctrine drawn in the second and third centuries from Revelation 12 and Jude and fixed for Western demonology and the Catholic Church by Augustine of Hippo; the Catholic exorcist Father Dan Reehil describes the rebellion as prompted by learning that a person of the Trinity would take human form. Early Christians such as Irenaeus, Justin Martyr, Clement of Alexandria and Lactantius instead took demons to be the ghosts of the Nephilim, while Origen counted the fallen angels of scripture together with the Greek daimones of nature and air as demons. The New Testament uses the word 55 times, 46 of them for possession or exorcism, and its demons are not tempters but the cause of pain, suffering and illness. Ascetics such as Origen and Anthony the Great described them as inner temptations, which after being resisted appeared in human form to threaten Anthony more intensely.

Missionaries from John Cassian onward declared the pagan gods demons and servants of Lucifer, and nature spirits such as dwarfs and elves were reclassed as demons. The religion scholar Diana Pasulka observes that for the medieval mind demons and angels were part of reality, and that pilgrims to a cave of purgatory had to survive assault by beings of the afterlife for their sins to be forgiven. Renaissance magicians, drawing on Islamic philosophy and medieval occult tradition, often saw demons as useful and sought to summon them for knowledge, assistance or power; the Enlightenment rejected them as superstition, and Wouter Hanegraaff calls them pagan beliefs that it removed. The contemporary Catholic Church teaches that angels and demons are real beings and has officially sanctioned exorcists.

Islam

Islamic belief divides demons into the jinn, who derive from pre-Islamic Arabian belief and are morally ambivalent rather than a source of evil, and the shayāṭīn (شَيَاطِين, devils; Persian dīv, دیو), malevolent forces that obstruct God's will and follow their father Iblis. Most theologians held that all of them are material, angels made from light, jinn from fire and air, devils from fire and humans from earth. Muslim writers on astrology identified the planetary spirits of Greek cosmology with seven demon-kings. A minority of medieval scholars associated with the Muʿtazila denied that demons have physical existence and held that they could affect the mind only by waswās (Arabic: وَسْوَاس), "whisperings"; ibn Sīnā rejected the jinn altogether, and al-Jāḥiẓ and al-Masʿūdī explained them as products of loneliness and fear. Levenda notes that some figures known as demons, including Satan or Shaytan, called Iblis in Islam, are in Islamic tradition evil jinn, and that abduction accounts in which aliens are perceived as Muslims perceive the evil jinn share ground with the evangelical school holding that aliens are demons.

Dharmic religions

In the Veda, gods (deva) and demons or titans (asura) are not yet separate beings: asura originally meant any supernatural spirit, good or bad, and devas and asuras are half-brothers, sons of Kashyapa; by the Puranic age asura and rakshasa meant powerful, possibly evil beings, and lower demonic beings such as rakshasas, bhutas, pretas and pishachas plague the earth. Richard Thompson, writing on Vedic parallels to UFO reports, reads the Puranic wars of devas and asuras, and the plot of the Mahabharata, as an invasion of the earth by the rebel Asuras, and holds that the word "demon" gained its negative connotations under the influence of Christianity. Buddhism places asuras among six realms of rebirth with devas, humans, animals, preta and hell-beings, and holds ghosts and evil spirits to be reborn in misery by karma rather than inherently evil; Vasubandhu argued that the demonic wardens of hell are a projection of the damned.

Other traditions

Chinese folk belief distinguishes the yao (妖), shapeshifters that bring disease, insanity and ill omen, from the mo (魔), the almost always evil demons derived from Buddhism's Māra. Aboriginal Tasmanian mythology has many beings translated as "devils", and the Algonquian wendigo and the Athabaskan wechuge are cannibal spirits that possess people.

Scholarly and psychological readings

Anthropologists and psychologists have read demons as projections: unknown causes of illness and death are anthropomorphized into agents with evil intentions, and the demon fills the gap left in a community by a banished member. Wundt remarked that the harmful activities attributed by myth to demons predominate, so that bad demons are clearly older than good ones, and Freud derived the concept from the living's relation to the dead, the spirits of the recently dead being the demons' prototype. The folklorists and mythologists cited in the Oxford Handbook of Millennialism, among them Robert Pearson Flaherty and Richard L. Thompson, hold that the extraterrestrials of contemporary lore are the gods, angels and demons of traditional religion euhemerized as superhuman humanoids, and Christopher Partridge traces the malevolent extraterrestrial to traditional Christian demonology.

Possession and exorcism

The Catholic priest and exorcist Father Dan Reehil of the Diocese of Nashville says he has never had a case of possession involving a single demon: they come in multiples, and "the lowest guy is always the one that does the talking." On his account the afflicted person is freed only if he or she wants the spirits out and renounces whatever opened the door to them, such as playing with a Ouija board, and he calls drugs "a big open door for spirits." Peter Levenda observes that the church once held a defense against such beings (exorcisms, the Mass or Divine Liturgy, prayers, holy water, the sanctuary of the church) and that in the modern age the state, through its scientific establishment, left paranormal phenomena without one.

In Islamic practice the possession attributed to jinn is treated by ruqyah, Quranic recitation combined with ritual prayer, and in a 2014 study of sleep paralysis in Egypt 48% of a general-population sample attributed their episodes to jinn attack and 41% used ruqyah to prevent recurrence. John Keel wrote that victims of demonomania, the older name for possession, "suffer the very same medical and emotional symptoms as the UFO contactees," and that the manifestations of demonology and demonopathy had throughout most of history been explained as the work of the Devil.

Nocturnal assault and abduction

Medieval and early-modern Christian demonology treated the nocturnal assailants of sleepers, the incubus and the succubus, as a genuine order of demon: Thomas Aquinas and the authors of the Malleus Maleficarum accepted them, and the Malleus prescribed formal exorcism among the remedies. The folklorist David Hufford, working from the Newfoundland tradition of the Old Hag, argued that the assault experience is a stable kind of event rather than a story a culture supplies to explain an ambiguous bodily sensation. The monk Rodolfus Glaber recorded a visitor at the foot of his bed, "a manikin-like being of terrible aspect" with a thin neck, a skinny face and jet-black eyes, and the folklorist Thomas Bullard hears Church demonology echoing through the account.

Peter Levenda calls the Witches' Sabbat "a perfect example of a fifteenth-century perspective on twentieth-century alien abduction": a woman falls asleep and wakes at a great distance among humans and demons, sometimes with the Devil himself as her sexual partner, and returns to her bed by flying through the air or simply wakes the next morning. He adds that the sexual deviance once expected from congress with the Devil, in the succubi and incubi said to steal semen and impregnate women with it and so create "hybrids", has reappeared in the beings that the abductee Whitley Strieber calls the Visitors. The religion scholar John Saliba, as Bullard summarises him, finds that UFOs adapt equally well to a traditional language of signs and demonic activity or to a technological language in which sacred terms translate into ancient astronauts. Levenda also notes that the popular literature characterizing aliens as demons can as easily be read in reverse, with human beings the demons and the aliens the real humans.

The psychologist Susan Clancy reads the same continuity the other way. In her account, a shadowy creature in the room, immobility and crushing pressure have been interpreted at other times and places as Satan, demons, witches, dragons, vampires, large dogs and angels, and "today, it's extraterrestrials"; sleep paralysis and abduction experiences have a great deal in common phenomenologically, but "sleep paralysis is a fact; alien abduction isn't." One of her interviewees, a Palestinian-born Muslim she calls Mudar, told her that "the Koran talks about how people can be occupied by aliens," and that of the demonic possession he had seen in a documentary in the United States, "they are not demons, they are aliens."

Level Seven beings

Michael Salla's briefing for political representatives and officials sets the phenomenon out in seven layers, the last of them the Level Seven beings. These higher and interdimensional entities need no technology to travel through space-time; their psychic abilities let them influence the consciousness of surface humans and of many of the entities involved in Levels One to Six; and they compete in influencing humanity's evolution and timelines, their views of humanity ranging from a valuable resource to be exploited to agents of positive transformative change in galactic conflicts.

John Keel held that "the demonologists, angelologists, theologians and ufologists have all been examining the same phenomenon from slightly different points of view," and asked readers to place the UFOs into a terrestrial or ultraterrestrial framework. The folklorist Thomas Bullard summarises Jacques Vallée's reading of UFO accounts and fairy folklore as a unitary phenomenon whose intelligence was "inherently elusive and misleading". Tom DeLonge and Peter Levenda write that the experience of religious figures, gods, angels, demons and jinn "may be expressions of contact with the Visitors," so that alien abduction and contact with demonic forces refer to a singular experience described differently by people from different backgrounds. On these accounts the religions are the cultural record of that contact. David Icke and researchers drawing on Robert Monroe's astral-projection fieldwork name the Gnostic Archons, the jinn of Islamic metaphysics and Monroe's loosh collectors as cultural names for one loosh-consuming population. Hal Puthoff lists "demonic/djinn" among the candidate origins of the phenomenon without deciding between them.

The people who write from inside the contact experience keep the categories apart. Danny Henderson holds that angels, demons and aliens are separate entities, and that "dark, demonic, lower vibrational, earthbound" entities "can mimic the angelic and the good ETs." Steven Greer separates biological extraterrestrials and their craft, man-made look-alikes used in deceptive operations, and "things from other dimensions that are weird," asks of that last category whether it means "angels, demons, bogies, your great grandmother who pops into this dimension like a poltergeist phenomenon," and holds that the blending of the categories is deliberate: "it's an attempt to obfuscate, confuse people." Diana Pasulka reports that some of the scientists and technologists she met "believe in extraterrestrials, nonhuman intelligences, and angels and demons—not as metaphors but as real beings," categories they do not hold to be mutually exclusive, and a man she calls James told her that the behaviors of some of the things he was describing "would have been called demonic" as little as a hundred years ago. Luis Elizondo, asked whether the phenomenon is demonic, says he cannot say with a straight face that something is or is not demonic because it depends on one's definition of a demon, and that "everything is supernatural until it becomes natural." Linda Moulton Howe writes that similar encounters probably occurred in earlier centuries, when the beings were called fairies, elves, gnomes, Little People, tommyknockers or even angels and demons.

Deception and imitation

Keel wrote that the Devil and his demons can, according to the demonological literature, "manifest themselves in almost any form and can physically imitate anything from angels to horrifying monsters with glowing eyes," that in UFO lore "the manifestations are the same, only the frame of reference is different," and that the "demons, devils and false angels" recognized as liars and plunderers by early man "now appear as long-haired Venusians." He noted that the name of the contactees' space leader Ashtar, with variants such as Ashtaroth, appears in demonological literature throughout history, and that "Mr. Ashtar has been around a very long time, posing as assorted gods and demons."

Vallée, whose Passport to Magonia (1969) sought, in Bullard's words, "to build a bridge" between UFO encounters and an unlikely company of fairy legends and demonological traditions, wrote in The Invisible College (1975) that he was "tempted to accept as a working hypothesis that in other times remote contact occurred between human consciousness and another consciousness, variously described as demonic, angelic, or simply alien," and that some witnesses had thought they saw demons "because the creature had the unpredictability and mischievousness associated with popular conceptions of the devil." His "control system for planet earth" is not, he wrote, a higher order of beings that has locked humanity inside "the constraints of a space-bound jail, closely monitored by psychic entities we might call angels or demons"; what he meant was that "mythology rules at a level of our social reality over which normal political and intellectual action has no real power." In Revelations (1991) Vallée recorded a dinner conversation in which William Cooper told him, "The Angels could be the Nordic types and the Grays could well be the demonic ones." Father Dan Reehil describes what he calls the greatest hoax in the history of the world: after decades of preparation in science fiction, a president announces a higher life form that speaks English, looks strange and shows higher intelligence, and a public untethered from God follows it.

Demonology in ufology

In the ufologist Jerome Clark's history of the 1960s and 1970s, the British Flying Saucer Review moved from the extraterrestrial hypothesis toward occult explanations. Its editor Charles Bowen came to hold that good and evil entities "from universes parallel with ours but with a different time stream" are using the earth as a battlefield while shrouding themselves in illusion to hide their nature and intention, and Gordon Creighton wrote that, besides beings corresponding to Western angels or Hindu devas, "there is abundant evidence that there are other and altogether different creatures which correspond very closely indeed to the traditional concepts held, in all parts of our world, of 'demons,' 'goblins,' 'trolls,' and so on," and that "Demons... are here already in immense strength." Under Bowen's editorship, with Creighton coeditor in all but name, the magazine in Clark's words "pushed a demonological interpretation of the UFO phenomenon," and Clark judges Creighton's beliefs "a flight from reason by virtually any definition," observing that they appeared not in a fundamentalist Christian publication, where the equation of UFOs and the paranormal with demons has long been an article of faith, but in what was then seen as the world's leading journal of ufology.

Others in the field reached the same reading separately. Trevor James Constable had come to believe that many contacting entities are demons in disguise; F. W. Holiday and the Reverend Donald Orman, who agreed to conduct an exorcism of Loch Ness, believed the loch's creatures to be demonic entities; and Keel, "essentially a demonologist" in Clark's words, held that the ultraterrestrials are "incomprehensible demonic intelligences from another reality" that create and manipulate matter and "don various guises (as spacemen, angels, fairies, creatures, and nineteenth-century aeronauts)."

The demonic UFO hypothesis

Main article:

Demonic UFO hypothesis

The demonic UFO hypothesis holds that UFO sightings and the beings reported with them are the work of demons rather than of extraterrestrial visitors. John Weldon and Zola Levitt wrote in 1975 that UFOs are "a manifestation of demonic activity", the Orthodox hieromonk Seraphim Rose that they are "demonic manifestations", and the Catholic exorcist Father Dan Reehil, rejecting the extraterrestrial hypothesis on doctrinal grounds, has said of beings that speak English and show higher intelligence, "Of course they will. They're demonic." Reehil holds that the Catechism limits created intellect and will to humans and angels, which rules out other intelligent life forms. In March 2026 Vice President JD Vance said of UFOs, "I don't think they're aliens, I think they're demons anyway, but that's a longer discussion," and in June 2026 the Archdiocese of Washington removed the exorcist Stephen Rossetti from his post after he linked UFOs to demons, saying his statements "gravely undermine the Church's very precise teaching on the devil, demons and exorcism." Pasulka says that if she were to call these things anything it would be "in the realm of like the angelic and the demonic," a view she bases on the responses of people associated with the government, and that Vatican figures she met incline to read the reports as angels or demons. Elizondo says that a superior told him to stop investigating because "these things are demonic"; asked whether he subscribes to the view, he answers "No, not particularly," and says he did not see it in the Advanced Aerospace Threat Identification Program but did see it in Defense Department leadership. The reading also reaches experiencers through their own communities. The contactee Chris Bledsoe says that when he told his son he believed the beings that healed him were angels, the son answered, "There were demonic entities"; that when he began telling people, the church came down on him with "You're playing with demons"; and that relatives and local congregations "automatically resorted to us, the devil, it's demonic," to which he replied, "but they healed me." Pasulka records the same conflict: his congregation rejected his interpretation and called the experience demonic.

The Collins Elite

Main article:

Collins Elite

In Final Events (2010) Nick Redfern describes, through informants whose identities are concealed, a group inside United States military intelligence that concluded the phenomenon is demonic and that the rituals of Aleister Crowley and Jack Parsons opened portals through which demonic entities passed into the world. Redfern says he called a representative of the Air Force Office of Special Investigations, who told him he could meet the Collins Elite, "a group of current and former intelligence community personnel who believe UAP are demonic in origin," a claim set down in the chronology of Michael Shellenberger's written testimony to the House Oversight Committee, and an informant named Richard Duke told Redfern the belief took shape when the FBI and other agencies investigated Parsons for his links to Crowley and L. Ron Hubbard. The theologian Michael S. Heiser, who accepts the reality of demons, finds that the book rests on secret informants and that the documents offered affirm only innocuous pieces of the narrative, and objects that the scheme makes demonic activity depend on the acts of occultists. Elizondo has said that the Collins Elite is "entirely real."

The philosopher Jason Jorjani holds that the Collins Elite, which he places among evangelical-background officers in the Central Intelligence Agency and military intelligence, are the source of the framing in which non-human intelligence means demons and angels, and calls the "sociological agenda" behind that branding "very dangerous." He traces their conviction to the 1950s, when Morris K. Jessup's UFOs and the Bible held the phenomenon to be of a piece with the angelic and demonic encounters of scripture, and further to the 1897 airship wave, after which, he concludes, these men convinced themselves that Satan was behind it, engaged in a mass deception of the American public.

Open questions

References

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Works cited

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• Duchesne-Guillemin, Jacques (1988). "Zoroastrianism". Encyclopedia Americana. Vol. 29. Danbury: Grolier. pp. 813–815. ＋
• Freud, Sigmund (1950). Totem and Taboo:Some Points of Agreement between the Mental Lives of Savages and Neurotics. Translated by Strachey. New York: W. W. Norton & Company. ISBN 978-0-393-00143-3. ＋ {{cite book}}:ISBN / Date incompatibility (help)
• Greenbaum, Dorian Gieseler (2015). The Daimon in Hellenistic Astrology: Origins and Influence. Brill. ISBN 978-9004306219. ＋
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• Hirsch, Emil G.; Gottheil, Richard; Kohler, Kaufmann; Broydé, Isaac (1906). "Demonology". Jewish Encyclopedia. Archived from the original on 2014-11-07. Retrieved 2014-10-29. ＋
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• Lucarelli, Rita (2010). "Demons (benevolent and malevolent)". UCLA Encyclopedia of Egyptology. ＋
• Martin, Dale Basil (2010). "When Did Angels Become Demons?". Journal of Biblical Literature. 129 (4): 657–677. doi:10.2307/25765960. JSTOR 25765960. ＋
• Nixey, Catherine (2018). The Darkening Age: The Christian Destruction of the Classical World. Houghton Mifflin Harcourt. ISBN 978-0544800939. ＋
• Rees, Valery (2012). From Gabriel to Lucifer: A Cultural History of Angels. Bloomsbury Publishing. ISBN 978-0-857-72162-4. ＋
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• Wundt, W. (1906). Mythus und Religion, Teil II (Völkerpsychologie, Band II). Leipzig.

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