Chapter XXVIII: Speaking In Tongues?

On a number of occasions the liturgies of Unarius have discussed the historical, moral, and ethical backgrounds of Christianity. Despite the affluence of these articles, the subject is by no means closed, and there are many aspects of the Christian religion which have yet to be dealt with, particularly psychological equations and ramifications. There is, in the parlance of our twentieth century, a term which will enter into our circumspection—brain washing, and which refers to an auto suggestive practice instituted by the German Reich in World War II with prisoners wherein the brain was left in a numbed semi-comatose condition, unable to function, except hypnotically or auto suggestively.

The Christian religion purportedly deals with the highest moral expressions and continuities found in our Western society. Such an incidence of self-imposed moral luster is, however, completely false. While such moral attributes would involve the most advanced expression of human psychology, those who dress in the priestly robes have no knowledge or training whatsoever in any of the constituents of human psychology, even though theirs is a role which plays directly upon all the fears, insecurities, guilt complexes, and superstitions which are the composite of the thinking processes and the subconscious intimidations of their parishioners.

A case in point can be found in those sects which class themselves as Pentecostal, where priest and laymen alike often express themselves on the fringe-line between sanity and total frenzied, religious fanaticism. Within the churches of these different sects, services are often conducted in such a manner that the priest and the attendants are lashed into an emotional frenzy; and auto suggestively upon impulse many will, temporarily at least, lose conscious function of their minds. They will froth at the mouth, their eyes will roll, they will shout and scream, roll in the aisles, or sit on the mourners’ bench completely taken over in the throes of a hypnotic frenzy!

In some cases, and with one particular sect, the preacher may break into some kind of a garbled monosyllabic voice and while speaking or screaming in this strange disjointed fashion, he is thought to be “speaking in tongues” by those who listen. The words and the voice they hear is supposed to be the holy spirit or god. Often too, other members of the congregation break into this same kind of yelling and screaming—this gibberish. They too, are supposedly in control by god or the holy ghost. And almost without saying, so-called “speaking in tongues” is considered a “divine” rite!

While we pause to ponder the different aspects of these picturizations, we almost automatically see in our minds a screaming, yelling witch doctor in an African village; and the villagers, their black skins glistening in the firelight going through the same contortions, screaming the same senseless jargon as these nicely dressed, white-skinned Caucasians in their modern church. Although there may be thousands of years of difference, timewise speaking, in their evolutions how remarkably similar are these rites in an African village, the voodoo practices in Jamaica or Louisiana to those practiced in one of the highest echelons in our religious society!

Of course, there is a lucid psychological answer to all of these seeming antics and hypnotic gymnastics practiced by different sects. We may look in horror at one sect living in the Kentucky hills who, in the throes of their religious frenzy, handle live rattlesnakes—very much against the law, but practiced, nevertheless, even though a number of them have been bitten and died. The answer to all this is comparatively easy to find. Every human, and to varying degrees of intensity, lives in a world of psychic emotional pressures. There are countless ego deflations, frustrations and unrequited efforts. There is a crying need for identification, a need for pity, love, understanding and recognition.

This is an extremely complex compound of human emotions all impounded in the subconscious, together with indoctrinations, superimposed conformities, and a host of other factors, go to make up the matrix of this subconscious from which this human must express himself outwardly, according to the dictates of his society. Small wonder indeed there are so many deviations and deviates, delinquency and prostitution, crime and perversion. To those, however, who have not strayed beyond the boundaries of what is considered decent conduct, these poor souls may find themselves entrapped and mired in the fantasy of religion where somehow, they hope to escape this unrelieved complex. Then, in the unrelenting auto suggestive torment of the preacher’s voice, they give up and temporarily at least, sanity ceases and the torment of the subconscious pours out in a garbled barrage!

And these religionists are not alone. Musicians and artists of this time, sometimes and in certain ways, give vent to the monstrous beast prowling in the jungle of their subconscious. Yet these and other sundry subconscious expressionists do not give us the same horrendous concern as do the little old ladies sitting on the hard-varnished pew of some church and victimized by a “praying mantis” dressed in the vestments of his church.

Yes, it was truly spoken, in the latter days there are many false prophets “who are as ravening wolves dressed in sheep’s clothing”!

And while we are ruminating upon all these factors, let us also consider one more and a very important one—obsession. Closely by, and only a half wave length away, are hordes of spirit forms, thought-form bodies and disembodied entities of all kinds, the denizens of the astral underworlds, the lost souls of whom Jesus spoke—“some who have been there, yea, even to the time of Noah!”

Any person who is in an emotional state of distress, high tension or temporarily incompetent, can be taken over and become obsessed by these evil spirits. In His earth mission, Jesus cast out thousands of them, as did his disciples later on who had been trained by Jesus. However, in the church the Pentecostal religionist does not believe he can be so obsessed, although that possibility is recognized by them! They believe god’s power protects them; however, their belief in a false god naturally gives no protection and these frenzied religionists are, therefore, taken over, and from a certain astral plane, peopled by spirit forms still avidly trying to practice their false religion, can thenceforth find an outlet into their more familiar material world. And so from then on the religionist goes about his daily life in an intemperate fashion, emotionally irascible, and prone to become violently agitated and forensically defensive, when his religion and conduct is questioned or jeopardized. He will, in the vernacular, have lost some of his marbles; he is no longer playing with a full deck! And so as a person so thoroughly obsessed by the frenetic fantasy of his religion is strongly reinforced and controlled by astral agencies.

A case in point graphically illustrates the strength and power of certain religious factions and the psychotic way in which they expressed themselves against Madelyn Murray and her mother: Madelyn Murray was the instrumentality in bringing about the Supreme Court decision of banning prayer in public schools, thus arousing the ire of these religionists by authorizing a squad of twenty-one armed policemen who invaded the Murray home, destroyed and tore it apart; beat both Madelyn and her mother unconscious with clubs—the latter being hospitalized for two weeks in an unconscious condition as a result of this beating. Under this and more terrible persecution Madelyn Murray fled this country to Hawaii, only to find some more of the same; then finally to a sanctuary in Mexico.

The pages of history, as well as episodes in our modern times graphically illustrates the psychotic nature of all religionists, regardless of name or denomination, and quite contrary to the precepts of their religion, supposedly founded upon the life and preachments of the “Prince of Peace” who tried to teach mankind a total tolerance, “to turn the other cheek”—a compassionate understanding.

Yes, to explore the many corridors of these many diverse sects in the Christian religion would be more ominous and terrifying than to explore the catacombs of Rome, where, in the early days of the first Christian Church, people lived in terrified hiding against the Caesars and Neros and where, when they died, left their grinning skeletons upon a thousand niches and shelves—skeletons which still grimace and grin through the tinseled fabric hung upon the altar of the Christian Church.