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Religious trauma in Good Omens: Aziraphale's case
We talk about religious trauma and the state of constant psychological abuse and manipulation experienced by those who suffer it, using Aziraphale as an example.
This post is about painful experiences and the different ways you can react to them.
This may affect you in particular and be difficult or stressful to deal with.
Here I intend to speak to you about the trauma of Aziraphale. I use the singular not because it is a single event, but because it is a very specific type of trauma to which ours has been subjected continuously since the beginning of time: religious trauma.
Religious trauma is a complex type of trauma that usually has its greatest impact during the period of development: a person grows up in a social context that is regulated according to the dictates of any sect, which greatly influences the way they approach reality and, above all, themselves.
Often, this trauma begins to affect the existence of the victim even before they begin to speak and thus have the capacity to articulate the memories associated with it. It is not necessarily this trauma that is marked by significant events: very often it is its impact on everyday life that literally conditions the people who experience it, placing them on a well-trodden path of conventions and moral imperatives from which they must not deviate.
We are all (obviously, given the fandom) familiar with the concept of original sin. When a person is brought up with the view that we are all born sinners because we have literally inherited that sin and must spend our lives making amends for what is in our nature, several things happen:
_we live with a constant sense of shame and fear of not making it, of not being enough;
_we blindly trust those who raise us and show us the way, and we may not want to see the inherent hypocrisies and contradictions because that would bring us into conflict with reality;
_as a result, we have an incredible fear of authority and will tend to respect hierarchies even when they do not make much sense to us, and also try not to question what we are told;
_we want at all costs to be 'part of the herd' and conform to the group, so we will suppress anything that we feel is different and might cause us trouble.
Now let's consider that, growing up in such a context, we become aware that something is not quite right for us. It could be anything from realising that we have sexual urges, to being attracted to someone of the same sex, to feeling uncomfortable in our own bodies, and so on.
In response to all of this, we experience feelings of shame, self-loathing and a desire to repress that which takes us away from what is the right way to be.
All these things are cruelly represented in our beloved angel Aziraphale.
It is really difficult to talk about Aziraphale's pain, although it is probably the most obvious and easiest to explain in the series. Because it is tangible, it is realistic, many of us experience it all the time and can relate to it.
Aziraphale has won us over with his almost childlike tenderness and joy, with his tenderness for the little things, with his tendency to take to heart the well-being and happiness of every human being in front of him. He is pure, genuine, sensitive and always on the side of good. But behind his façade of a happy and enthusiastic little creature, there is a frightened, abused, insecure child full of shame and self-reproach. This will always condition his actions and will lead him to the painful and, as we shall see, inevitable epilogue in which he rejects Crowley's love to follow Metatron to Paradise.
TO DO WHAT IS RIGHT OR TO DO WHAT I MUST?
We immediately see how Aziraphale lives in a state of perpetual contradiction due to his strong sense of morality: in the series, the first thing we see of him is the moment when he gives Adam and Eve the flaming sword he received as guardian of the Eastern Gate, so that they would not be completely helpless in their escape from the Garden of Eden.
As well as entertaining Crowley (and winning his immediate admiration), the episode shows us from the outset that Aziraphale has a moral compass that always points in a very precise direction: the good of others. This will often lead him in the series to act on impulse, only to have to face the consequences of constituted authority, and create in him an everlasting sense of remorse: almost immediately he is asked by God himself to account for the sword, the very sword that was in danger of becoming an instrument of destruction in the hands of one of the Horsemen of the Apocalypse - except that it was then the key to preventing it.
Unable to fight his nature, Aziraphale finds himself repeating the same actions over and over again: in the miniseries about the life of Job, his tenacity to save innocent creatures at all costs leads him to confront Crowley head-on, discovering his plan to circumvent the orders he was given and not kill anyone. But the web of lies he and the demon have woven tightens around him as Gabriel, Michael and the other angels descend to give Job the good news that he will be able to have more children in exchange for those who have been killed.
Aziraphale is thus forced to make a choice: tell the truth, exposing Crowley's deception and leading to the presumed murder of Job's children, or lie, saving everyone but tarnishing himself with what he sees as an unforgivable guilt. Our angel, as we know, chooses to lie. This causes him tremendous pain and leads him to believe that his fate is sealed and that he must fall. Despite having made the right choice.
Fortunately, as we know, none of this happens. But the fear of doing the wrong thing is always with him.
Aziraphale never makes it a secret that he despises Crowley's demonic nature. Never.
It is painful to compare the admiring look he gives him in S2E1 when he meets him in his angelic version, intent on starting the nebula he has been working on since the beginning of time, with the veiled look of shock (not to say a little disgust) he gives him in S1E1 when they meet again as an angel and a demon, on the walls of the Garden of Eden.
However, as soon as it starts to rain and Crowley gets close to him, Aziraphale immediately takes him under his wing. Aziraphale is an angel, and as such he loves no matter what. It is his peculiar and almost poisonous trait that leads him to help and to forgive even those who have wronged him.
Aziraphale believes that Crowley should be forgiven and loved, but he cannot accept that he has feelings of love for him. This leads him to reflexively despise himself for what he feels, and to push Crowley away whenever he gets too close: think of the argument under the gazebo, or when, confronted with Crowley's suggestion that he take him for a ride after giving him the thermos of holy water, he tells him that he "runs too fast".
It is already obvious to us viewers, and to Aziraphale himself, that he has feelings for Crowley that go far beyond camaraderie, but he cannot let go of them: the fear of retribution and the contempt he feels for anything that is not angelic leads him once again to flounder in contradictions and adopt that yo-yo attitude that characterises all his interactions with Crowley.
Crowley is a demon sui generis: he is not really evil and does not mind harming others. In fact, if he can, he actively avoids doing so. However, he does enjoy temptation, and one of his favourite targets is our beloved angel. Still during the miniseries on the life of Job, we see Crowley's first successful temptation of Aziraphale: while the two are patiently waiting for the storm to pass in the cellar of the mansion, Crowley offers him a drink, but Aziraphale refuses, not wanting to succumb to the intoxication of the wine.
Crowley then suggests that he try some human food. The angel is initially disgusted, but makes no objection, and is so impressed by what he tastes that he devours the entire roast beef on the table.
Crowley is delighted, and this gag of temptation for an invitation to dinner is repeated throughout the series. Whether the invitation comes from him or from Crowley, each time Aziraphale eats contentedly and our demon watches him eat with satisfaction.
Crowley can therefore be said to be initiating Aziraphale into the pleasures of the flesh, which he will indulge in to the fullest. Aziraphale is a hedonist who loves refined and special things: from antique books to bespoke clothing, passing records, tea and sushi. He loves the objects he surrounds himself with and treats them with care: remember the white gloves he wears before leafing through the only existing copy of Agnes Nutter's Prophecies!
Aziraphale delights in touching his surroundings, and we have already talked about how his predominant love language is physical contact. As much as he can control himself, he touches our demon every time he gets his hands on him. He cannot help it. He desires it, and while Aziraphale has not realised this for the better part of 6,000 years on Earth, in the last century he has come to acknowledge it openly.
This leads Aziraphale to experience another contradiction: he wants to have more physical contact with Crowley, but he cannot. Crowley is a demon, he is the enemy, he is everything he abhors, but the angel he was is always there, alive, before his eyes, and it is out of love for that angel that Aziraphale accepts Metatron's proposal, faced with the prospect of being able to take Crowley back to Paradise with him. So they could be together, in the sunlight, with the approval of God and all, in an angelic way.
But Crowley unexpectedly, desperately, refuses.
Our angel feels betrayed, but has no choice but to accept Crowley's will.
Here is the irreparable, the ultimate temptation our demon could offer: a kiss, a last desperate cry for love, a plea for help, a series of meanings too great to be expressed in words. Crowley grabs Aziraphale by the lapels and for a few very long seconds their lips meet.
Aziraphale has never experienced anything like this before (probably not even Crowley) and feelings stir inside him that he has never even been able to name. Feelings that frighten him, feelings that bring back his contempt for himself and his being far from angelic nature. Aziraphale desires Crowley, discovers that he wants to be kissed by a demon (as the writers of the show themselves have revealed to us), and all of this clashes with everything he has ever been. He has just witnessed the contempt of angels and demons for the love of Beelzebub and Gabriel, he has just risked extinction for helping the fugitive Archangel, and yet Crowley tempts him with a sweet and terrible kiss.
But Aziraphale is an angel, and as such he loves and forgives.
But Crowley, by definition, is unforgivable: disappointed and embittered by his beloved's rejection, he leaves.
Aziraphale does not really want to go to Paradise, but his desire to be part of the herd, his need to be loved and accepted by his faction, drives him to go, to do what is right, what is expected of him as an angel.
As he gets into the lift and asks Metatron what his task will be, he discovers that he will have to deal with the very thing he had already averted in the past: the Second Coming, the Last Judgement. He realises his mistake, realises that he is trapped, and once again wonders if he should do what is right or what he must do.
This time, however, it wins what he must: after one last look at Crowley, watching from afar, Aziraphale climbs into the lift with Metatron that will take him to Paradise. His trauma is so deep and ingrained that it has removed any prospect of being worthy of love except in the light of divine approval.
Although leaving everything he loves - Crowley, Earth, the Library - causes him enormous pain, Aziraphale must return to Paradise and fulfil his destiny.
More infos at Religious trauma syndrome - Wikipedia
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