The major theme that I have pursued in my books and other writings is the complementary nature of the divine and the demonic. Or rather, it’s the truth of the divine demonic or demonic divine, that searing fusion of the horrific with the beatific in a liminal zone where supernatural horror and religion are inextricably merged with each other, and where it’s not just the conventionally demonic that is the source of deepest dread and horror, but the very divine object itself: God, the One, the Ground of Being. If God is or can be the ultimate horror, then the experience of religious illumination or spiritual awakening is inherently dangerous, since it constitutes a true personal apocalypse, a removal of reality’s obscuring veil that can be experienced not just as a wonderful liberation but as an awe-ful nightmare. “It is a dreadful thing,” says the author of the biblical Book of Hebrews, “to fall into the hands of the living God,” who is “a consuming fire” and should be worshiped “with holy fear and awe” (Hebrews 10:31, 12:28-29). The experience of numinous horror thus reveals itself as a route to, and maybe a marker of, an authentic spiritual transformation, although of a sort whose unpleasant subjective aspects often call into question its fundamental desirability.
It has been one of my most passionate pleasures and obsessions in life to read and hear other people’s explorations of these things. This is why you’ve seen me refer so many times to, for instance, Rudolf Otto’s seminal formulation of the idea of the numinous and the mysterium tremendum and daemonic dread, and Lovecraft’s open recognition that the psychology of weird supernatural horror fiction and its basic emotional response is “coeval with the religious feeling and closely related to many aspects of it,” and William James’s assertion in The Varieties of Religious Experience that the “real core of the religious problem” lies in an experience of cosmic horror and despair at the fundamental hideousness of life.
Right now I would like to call your attention to two items in this very vein that are distinctly separate in objective terms but intimately related in their articulation of the demonic divine conundrum. The first is a clip from the 1990 film Jacob’s Ladder. The second is an excerpt from an interview with contemporary spiritual author and teacher Richard Moss. Both of them articulate a very important truth: that one’s individual perspective and inner state at the moment of a supernatural parting of the veil is what determines whether the experience will tilt toward the divine or demonic. Read the rest of this entry