Angels are merely spirits recognized as kosher (“fit [for consumption]”) by a given subset of society or consciousness. Separatistically, the Old Testament calls any other gods – “demons”. By that logic, any spirit which by some is considered an angel, – by others might be considered a demon. Elohim’s Godhead is a society of demons (of which anyone’s “angels” are but a very small fraction, cf. Pathfinder’s infinite Abyss, 2021-10-19).
Kudos to Jung’s Answer to Job for pointing out that Satan in the story of Job is treated by the God as having indemnity/immunity, likely a valuable part of God’s consciousness.
To think of all demons as evil is very often a case of the pathological [splitting](https://en.wikipedia.org/wiki/Splitting_(psychology)).[Кашанский](https://youtu.be/QVHViw5h7gM) is correct in that the matter of consensus (or resolution of a conflict) is at stake. Demonification is a part of an attempt to achieve a [“conrol of society through social norms”](https://youtu.be/BAifu7lu8TU).
Someone “архим. Аркадий” has [mentioned](https://youtu.be/VpjmB9O-6hY) the [parable of the rich fool](https://en.wikipedia.org/wiki/Parable_of_the_Rich_Fool), where a rich person is warned of being relieved of the soul. Naive bottom-up interpretation of it would be that the rich man is punished, or suffers passively somehow. But it might be the other way around: the *soul* of the rich man would simply be bored, like we are oft bored with a videogame when there is no reason to play it no more. Most people lack the kind of consensus to die at will, as there seems to be evolutionary safeguards against it. (Some of us can, see the case of “Mrs B.” in Oliver Sacks Awakenings for example.) There are *parts* of us though, which can cease to function irrespective of said consensus.
If we would but stop ascribing our cultural preferences to God, then it should be clear that it is not necessarily some external judgement that the rich man suffers, but rather a logical progression of his system (cf. “clutching a focus”).
That’s a practical matter when we consider summoning spirits (goetia, etc). Naive interpretations are bottom-up (that we’re dealing with the stronger external forces) and to-down (that we’re dealing with the figments of our imagination). There’s a middle ground though, in that the figments of our imagination, through emergence (either weak or strong, some examples of the latter are: platonic ideas, morphogenetic fields, hologram, Orch OR), connect with the external forces.
Consider some isolated deity then (cf. Demystifying the Akasha: Consciousness and the Quantum Vacuum). A classic example of a system which can not look beyond the Matrix. Or can it?
By creating the imaginary spirits *inside* – it might hope to get a glimpse, or even communicate with, the outside!