Persistence of Demons

Although released in April, Insidious is a film for the long nights of winter. At least with my schedule of keeping up with a culture that is moving too fast, this feels like a reasonable rationale for having just watched it. I tried not to read reviews of the movie when it came out since I prefer to experience the thrills first hand when I watch a film. Like many horror movies, Insidious revolves around the supernatural. Specifically, Insidious takes on the specter of the afterlife. Unlike The Exorcist, the demon in Insidious is not expelled by a priest, but by a psychic, borrowing a few celluloid feet from Poltergeist. Adding a couple of ghost hunters to the plot reinforces the idea of the secular demon that so often appears in the learned discussions of the TAPS team as they tilt with unseen entities on SyFy.

In an increasingly secular society, the fear of the dead is very much alive. Even a casual stroll through Barnes & Noble (the only show in town now) will demonstrate the popularity of the paranormal. Somehow sitting in pews listening to a sweaty orator go on about what he (sometimes she) thinks God is wanting us to do has disconnected us from the realm of the dead. Paul Tillich famously declared that God is a person’s “ultimate concern.” In an age when technology is hovering on the edge of keeping consciousness alive forever, people wonder what happens to the self when the body dies. Call it soul, consciousness, mind, or personality, we can’t deny—no matter how secular—that something inside makes each of us unique. The myth of flying about with angels playing harps doesn’t match everyone’s expectation of an afterlife any more. At least some of us hope for electric guitars.

Insidious opts for a realm like Limbo known as “the Further.” This is a place we have been before. The hopelessly corny The Seventh Sign gave us “the Guf” as a now empty federal reserve of souls. The Greeks gave us Tartarus and the Zoroastrians “the place of worst existence.” No matter what we call it, our brains like to believe there is some place out there that we go when the biomass we drive each day finally hits the wall. Increasingly it has become a negative place where darkness reigns. Insidious’s “the Further” is a hopeless realm of the dead, acting out their evil intent. There are no angels, but demons abide. It seems that we’ve outgrown the concept that angels are watching over us, but we can’t escape the creeping sensation that diabolical entities are peering at us from the shadows. During these long nights of winter, Insidious invites us to take a journey to where there is no heaven, but hell is surely not hard to find. All we have to do is close our eyes.



Alas, 2012

Having just survived a year with two purported Christian apocalypses, we now enter 2012 with its more potent Mayan apocalypse. The mysterious Mayan people, we are led to believe, could not foresee a world beyond 2012, and many otherwise rational people are seriously nervous about it. Whether it is the unread pages of the Bible or some stone inscription in a language most people have no hope of verifying, we venerate ancient wisdom. Especially when that wisdom indicates the dissolution of the entire world. I would suggest that the reason we do this has to do with the society the Bible built.

All the available evidence suggests that many early Christianities existed. Even the early disciples couldn’t always agree among themselves. Serious research over the past several years has indicated that what won out as “orthodox” Christianity was but one stream of the many faiths inspired by Jesus’ life and teaching. Gnosticism, surviving only in very small pockets today, was equally deserving of the title “Christian” and perhaps even outnumbered the “orthodox” variety early on. Other sects and splinter groups counted themselves among the followers of Jesus only to be labeled “heretics” by more dominant groups. Eventually one branch received government sanction and became the official copyright holder of the title “Christianity.” Amid all this confusion brewed a concern of correct teaching. The main reason was that many early Christianities believed the end of the world was imminent.

Gathering the writings to prove their point (more or less) into the Bible, this “orthodox” variety continued to grow and splinter. By the end of the First World War, technology had revealed just how much damage people could do to one another. “The war to end all wars” proved to be anything but, launching the world into a sequel within less than two decades. These wars were apocalypses in the own right for millions of people. Armchair theologians yearned for that old time religion and since saints and apostles were all long gone, the Bible was the only thing tangible left. Throughout the twentieth century the Bible grew in grace and stature until it became a god itself. Because of the veneration of this now ancient document, other ancient texts became sacred by association. Enter and exit the Mayans. These people would have been forcibly converted to Christianity, had they hung about. Because their writings are old, however, they are treated like Scripture. Therefore we tremble.

You don't have to read it to believe it!

We have lost our fluency with ancient rhetoric. Our finesse with self-destruction has underscored the point. 2012 will not see the end of the world unless it is caused by our own death-wish that has grown from the Mayan earth heavily fertilized by misinterpreted writings of early Christianities.