Can you get pregnant from incubus

In ancient Mesopotamia, circa B. Lilu had a partner in Lilitu, a female spirit who seduced men and led them astray, like a Succubus. Originally, the Lilu and Lilitu referred to a group of spirits that were also associated with wind and disease, but over time, they each coalesced into a single entity and kicked wind and disease to the curb to become demons of the night, a.

But many, many ancient cultures around the world had gods or demons in their religious pantheons that fulfilled the same roles: Egypt, Brazil, Africa, Scandinavia, Germany, Chile, Hungary and more each had their own nasty gods and demons whose purpose was to have sex with humans by whatever means possible.

Instead, he pitched the idea that the Incubus and Succubus were a single hermaphroditic being who could change genders at will. As a Succubus, it would collect human sperm, then transform into an Incubus, and deposit that seed in its next target using his enormous, ice-cold dick as described by its victims. All her symptoms started after a huge financial debt. Initially, her symptoms were characterized by delusion of persecution and reference.

After 3—4 months of onset of psychotic symptoms, in addition to the delusion of persecution and reference, she developed symptoms suggestive of incubus.

As per the patient, while she would go to sleep at any time of the day or night, she would have experience of someone having sexual intercourse with her. Often, she would wake up in the middle of the sleep i. As per patient while lying down, she could feel that someone was touching her all over the body including the breast and genitalia. In addition, she would be able to feel a pressure over her body as if someone was lying on her body and at the same time would be able to feel the to and fro motion of the phallus in her genitalia.

On waking up, she would not be able to find anyone and would not be able to go back to sleep. She would not be able to pinpoint the person having sexual intercourse with her, but was fully convinced about the experience which she would have every day. She denied of having orgasm during any such episodes. She held this belief with conviction, amounting to delusion. She attributed her belief to black magic and demons. This was associated with a significant distress.

This experience was not associated with any other sleep-related disorder or experiences. Over the period in addition to the above symptoms, she also developed delusion of control and somatic passivity. There was no history suggestive of any other psychiatric symptoms, any neurological deficits, symptoms suggestive of narcolepsy, insomnia, hypersomnia, sleep terrors, nightmares, sleep-related movement disorders, panic attacks, posttraumatic stress disorder, any cognitive deficits, and recent change in medications.

Her sexual history revealed that she was sexually inactive for the past few years and mostly would sleep alone. Her routine investigations in the form of hemogram, renal function test, liver function test, serum electrolytes, thyroid function test, and magnetic resonance imaging of brain did not reveal any abnormality. Over the period of 3 months, all her symptoms resolved. Later, she also developed postpsychotic depression and required the use of venlafaxine.

After remission of depressive symptoms, she maintained well on olanzapine for the next 3 years. After this, she stopped olanzapine and maintained well without medications for the next 6 years and again had a relapse of similar symptoms following a stressor. She was again managed with olanzapine and achieved remission in 4 months. A year-old graduate, single, female presented to emergency department after a suicidal attempt. Exploration of history revealed that she was symptomatic since the age of 20 years.

Her illness had an acute onset and was continuous in course. The symptoms were characterized by auditory hallucinations of commenting and discussing type, suspiciousness, delusion of reference, delusion of persecution, delusion of control, thought echo, remaining aloof, apathy, anhedonia and poor self-care, and marked psychosocial dysfunction.

After about 3 years of onset of symptoms in addition to the aforementioned symptoms, additionally she started claiming herself to be incarnation of a goddess and reported that she was approached at the night time by a male god for sexual intercourse. She would elaborate that, whenever she would go to bed, she would be able to feel the presence of male god, whom she could feel over her body. She could also feel her legs being separated, would be able to feel movement of the hands over her body, and would be able to feel the movement of phallus in her vagina.

Corroborative evidence from the family members who would share bed with her confirmed patient making pelvic movements at night which was not associated with any genital self-stimulation. These would mostly occur after 1—2 h of sleep, but there was a wide variation in timing with respect to sleep onset and these experiences.

She held this belief with full conviction. The patient was not distressed by these symptoms, rather would enjoy this experience. Over the years, she had received adequate trials of olanzapine, aripiprazole, and risperidone without much benefit. Under the influence of auditory hallucinations, she jumped from the roof top and landed in emergency.

She sustained multiple fractures of both lower limbs. Initially, she was managed by the orthopedicians for her fracture and was clinically stabilized and then transferred to psychiatry inpatient unit.

There was no history suggestive of any neurological deficits, narcolepsy, insomnia, hypersomnia, sleep terrors, nightmares, sleep-related movement disorders, panic attacks, posttraumatic stress disorder, any cognitive deficits, and substance abuse. She was diagnosed with paranoid schizophrenia. She was managed with electroconvulsive therapy and clozapine, with which all her positive symptoms resolved.

She also perceived significant improvement in the negative symptoms. She maintained well for the next 1 year on clozapine, without any relapse of symptoms. A year-old woman presented to the emergency department with organophosphorus poisoning. Evaluation of history revealed that she was suffering from a psychotic disorder since the age of 25 years. Her illness was characterized by delusion of reference, delusion of persecution, delusion of control, poor socialization, poor self-care, anhedonia, and apathy.

For as long as Christians have worried about demons, they have also thought about how to protect themselves from them. The first biography of Jesus, the Gospel of Mark, written around A. In one of the first scenes of the gospel, Jesus casts an unclean spirit out of a man in the synagogue at Capernaum. In one of his letters to the Corinthians, the apostle Paul argued that women could protect themselves from being raped by demons by wearing veils over their heads.

Christians also turned to ancient traditions of magic and magical objects, such as amulets , to help ward off spiritual dangers. In the wake of the Enlightenment, European Christians became deeply embroiled in debates about miracles, including those related to the existence and casting out of demons. For many, the emergence of modern science called such beliefs into question. In the late 19th century, Christians who sought to retain belief in demons and miracles found refuge in two separate but interconnected developments.

Dispensationalist theologians argued that the Bible was a book coded by God with a blueprint for human history, past, present and future. Miracles were assigned to earlier dispensations and would only return as signs of the end of the world. For dispensationalists, the Bible prophesied that end of the world was near. They argued that end would occur through the work of demonic forces operating through human institutions. As a result, dispensationalists are often quite distrustful and prone to conspiratorial thinking.

For example, many believe that the United Nations is part of a plot to create a one world government ruled by the coming Antichrist. Such distrust helps explain why Christians like Immanuel might believe that reptilian creatures work in the U. Meanwhile the end of the 19th century also saw the emergence of the Pentecostal movement, the fastest growing segment of global Christianity.