Dean Koontz - Strange Highways

Later, with degrees in architecture, neither of us wished to work with anyone but each other, so we formed a company. We dreamed of creating brawny yet elegant, functional yet beautiful buildings that would delight and astonish, that would win the admiration of not only our fellow professionals but the world. And with brains, talent, and dogged determination, we began to attain some of our goals while we were still very young men. Fallon and Sheen Design, a wunderkind company, was the focus of a revolution in design that excited university students as well as longtime professionals.

The most important aspect of our tremendous success was that our atheism lay at the core of it, for we consciously set out to create a new architecture that owed nothing to religious inspiration. Most laymen are not aware that virtually all the structures around them, including those resulting from modern schools of design, incorporate architectural details originally developed to subtly reinforce the rule of God and the place of religion in life. For instance, vaulted ceilings, first used in churches and cathedrals, were originally intended to draw the gaze upward and to induce, by indirection, contemplation of Heaven and its rewards. Underpitch vaults, barrel vaults, grain vaults, fan vaults, quadripartite and sexpartite and tierceron vaults are more than mere arches; they were conceived as agents of religion, quiet advertisements for Him and for His higher authority. From the start, Hal and I were determined that no vaulted ceilings, no spires, no arched windows or doors, no slightest design element born of religion would be incorporated into a Fallon and Sheen building. In reaction we strove to direct the eye earthward and, by a thousand devices, to remind those who passed through our structures that they were born of the earth, not children of any God but merely more intellectually advanced cousins of apes.

Hal's reconversion to the Roman Catholicism of his childhood was, therefore, a shock to me. At thirty-seven, when he was at the top of his profession, when by his singular success he had proven the supremacy of unoppressed, rational man over imagined divinities, he returned with apparent joy to the confessional, humbled himself at the communion rail, dampened his forehead and breast with so-called holy water, and thereby rejected the intellectual foundation on which his entire adult life, to that point, had been based.

The horror of it chilled my heart, my marrow.

For taking Hal Sheen from me, I despised religion more than ever. I redoubled my efforts to eliminate any wisp of religious thought or superstition from my son's life, and I was fiercely determined that Benny would never be stolen from me by incense-burning, bell-ringing, hymn-singing, self-deluded, mush-brained fools. When he proved to be a voracious reader from an early age, I carefully chose books for him, directing him away from works that even indirectly portrayed religion as an acceptable part of life, firmly steering him to strictly secular material that would not encourage unhealthy fantasies. When I saw that he was fascinated by vampires, ghosts, and the entire panoply of traditional monsters that seem to intrigue all children, I strenuously discouraged that interest, mocked it, and taught him the virtue and pleasure of rising above such childish things. Oh, I did not deny him the enjoyment of a good scare, because there's nothing essentially religious in that. Benny was permitted to savor the fear induced by books about killer robots, movies about the Frankenstein monster, and other threats that were the work of man. It was only monsters of satanic and spiritual origins that I censored from his books and films, because belief in things satanic is merely another facet of religion, the flip side of God worship.

I allowed him Santa Claus until he was seven, though I had a lot of misgivings about that indulgence. The Santa Claus legend includes a Christian element, of course. Good Saint Nick and all that. But Ellen was insistent that Benny would not be denied that fantasy. I reluctantly agreed that it was probably harmless, but only as long as we scrupulously observed the holiday as a purely secular event having nothing to do with the birth of Jesus. To us, Christmas was a celebration of the family and a healthy indulgence in materialism.

In the backyard of our big house in Bucks County, Pennsylvania, grew a pair of enormous, long-lived cherry trees, under the branches of which Benny and I often sat in milder seasons, playing checkers or card games. Beneath those boughs, which already had lost most of their leaves to the tugging hands of autumn, on an unusually warm day in early October of his seventh year, as we were playing Uncle Wiggly, Benny asked if I thought Santa was going to bring him lots of stuff that year. I said it was too early to be thinking about Santa, and he said that all the kids were thinking about Santa and were starting to compose want lists already. Then he said, "Daddy, how's Santa know we've been good or bad? He can't watch all us kids all the time, can he? Do our guardian angels talk to him and tattle on us, or what?"

"Guardian angels?" I said, startled and displeased. "What do you know about guardian angels?"

"Well, they're supposed to watch over us, help us when we're in trouble, right? So I thought maybe they also talk to Santa Claus."

Only months after Benny was born, I had joined with like-minded parents in our community to establish a private school guided by the principles of secular humanism, where even the slightest religious thought would be kept out of the curriculum. In fact, our intention was to ensure that, as our children matured, they would be taught history, literature, sociology, and ethics from an anticlerical viewpoint. Benny had attended our preschool and, by that October of which I write, was in second grade of the elementary division, where his classmates came from families guided by the same rational principles as our own. I was surprised to hear that in such an environment he was still subjected to religious propagandizing.

"Who told you about guardian angels?"

"Some kids."

"They believe in these angels?"

"Sure. I guess."

"Do they believe in the tooth fairy?"

"Sheesh, no."

"Then why do they believe in guardian angels?"

"They saw it on TV."

"They did, huh?"

"It was a show you won't let me watch."

"And just because they saw it on TV, they think it's true?"

Benny shrugged and moved his game piece five spaces along the Uncle Wiggly board.

I believed then that popular culture — especially television — was the bane of all men and women of reason and goodwill, not least of all because it promoted a wide variety of religious superstitions and, by its saturation of every aspect of our lives, was inescapable and powerfully influential. Books and movies like The Exorcist and television programs about guardian angels could frustrate even the most diligent parent's attempts to raise his child in an atmosphere of untainted rationality.

The unseasonably warm October breeze was not strong enough to disturb the game cards, but it gently ruffled Benny's fine brown hair. Wind mussed, sitting on a pillow on his redwood chair in order to be at table level, he looked so small and vulnerable. Loving him, wanting the best possible life for him, I grew angrier by the second; my anger was directed not at Benny but at those who, intellectually and emotionally stunted by their twisted philosophy, would attempt to propagandize an innocent child.

"Benny," I said, "listen, there are no guardian angels. They don't exist. It's all an ugly lie told by people who want to make you believe that you aren't responsible for your own successes in life. They want you to believe that the bad things in life are the result of your sins and are your fault, but that all the good things come from the grace of God. It's a way to control you. That's what all religion is — a tool to control and oppress you."