Featured Image Description: Aziraphale (Michael Sheen) in Good Omens 2. Courtesy and copyright of Amazon Studios. This essay was originally published in August 2023, and updated in October 2023.
Before the beginning… some notes:
1. This piece will focus on the Prime Video adaptation of Good Omens. Much of the discussion involving the first season will relate to scenes which also happen in the original novel, but I’ll be talking about the show here.
2. Angels and demons in the world of Good Omens are sexless. For the purpose of this piece I will be using he/him pronouns for both Aziraphale and Crowley as these align with the terms they usually use for each other, and the terms used by the cast/crew.
3. Much of this piece is centred around headcanons and interpretations of Good Omens held by the fan community. I do not wish to imply that anything I have written here was deliberately intended to be canon by any of the cast/crew of Good Omens unless otherwise stated. This piece may be updated at a later date if anything I’ve discussed here is confirmed or denied by a relevant party, but we’ll cross that bridge if we come to it.
4. This piece is an in-depth analysis of Good Omens and Good Omens 2, so obviously will contain major spoilers throughout. I’ve got footnotes at the bottom and they are numbered like this: [0].
In The Beginning…
Fandom spaces have always been places for autistic people to celebrate the things they love: it’s no surprise that a community of people gathering to discuss every detail of their favourite thing would attract and welcome those with special interests [1] in that thing. The Good Omens fandom is no exception, and I’m one of the autistic fans who fell in love with the Prime Video series when it first premiered in 2019.
Many Good Omens fans, including myself, view the angel Aziraphale as an autistic-coded character. This means that the piece does not explicitly state that the character identifies as autistic canonically, but a number of autistic traits are visible in their behaviour and key aspects of their character or role in the wider story can be related to the experience of autistic people. This essay will explore specific scenes from Good Omens as well as analyse Aziraphale’s character arc and role in the story more generally from an autistic perspective.
PART I – Aziraphale As An Autistic-Coded Character
Aziraphale’s physical movements and behaviour in a number of scenes from both seasons of Good Omens have been extensively compared to ‘stimming’. Stimming (Self-Stimulating Behaviour) is a physical way for autistic people to process emotions and stimulation from their environment; it can often involve repeatedly moving the body (particularly the hands) or vocalising, but is different for everyone [2]. I’ll go into some detail about particular scenes later, but here’s a compilation of moments from Good Omens 2 to get us started:
Linking to the idea of stimming, Aziraphale changes his behaviour significantly when he is in Heaven or around other angels – this can be interpreted as a form of autistic ‘masking’. Masking or ‘camouflaging’ is where an autistic person suppresses their natural self in order to appear neurotypical in front of others. This can be done subconsciously as an instinctual response to being in a social situation, or deliberately in an attempt to ‘fit in’. Masking can often be harmful to the individual as it can cause a great deal of anxiety, as well as issues with relationships and personal identity [3].
Aziraphale’s hands move freely and expressively in front of him when he is alone or with Crowley, but remain tightly locked behind his back in Heaven. In S1E3, when Aziraphale informs Gabriel and the other senior angels that he suspects the Antichrist has been lost, his fingers are moving across his hands as a way of calming his nerves, but he is deliberately hiding it and mimicking the way the other angels are standing.
Aziraphale plans this conversation ahead of time from the comfort of his bookshop, and is much more physically expressive there than he is when it actually takes place. This is partly because he is nervous about broaching the subject with Gabriel, and so is stimming to help himself process this and think the issue through clearly, but also because he is freer to move as he likes and does not need to conform to the apparent ‘norms’ of Heaven. Planning or “scripting” conversations in advance and talking aloud to oneself are also both common autistic traits that are visible in this scene.
Many of the shots of Aziraphale conversing with other angels in Heaven are filmed uncomfortably close up, further conveying the feeling that he is being examined. It is difficult to watch and his behaviour feels unnatural and restricted. Fans have also adopted the phrase ‘Heaven smile’ to identify moments in the series where Aziraphale smiles around other angels despite being uncomfortable. In S2E1, Gabriel arrives at Aziraphale’s bookshop with no memory, and we see a shaken Aziraphale behaving in much the same way as he did in Heaven in season one. This particular scene is especially upsetting because the bookshop has always been a place where Aziraphale feels comfortable and can be himself – Gabriel’s arrival feels invasive and jarring because of Aziraphale’s sudden change in behaviour.
Aziraphale is much more resistant to change compared to Crowley: another common autistic trait. His physical appearance is extremely consistent throughout the ages, unlike Crowley who regularly changes his hairstyle and clothing. He has had the same coat for 180 years (which is stained by paint in S1E2, much to his distress), and his waistcoat is worn at the edges from age.
“One of the things that I’ve always thought about Aziraphale is that he has very slowly over the years picked up certain things that he very much likes to wear, and that he’s stuck with those – whereas Crowley wants to look very much ‘of the moment’ all the time.” – Michael Sheen, The Costumes of Good Omens S2 (Prime Video X-Ray Bonus Content).
Shortly before the premiere of series two, fans who attended a preview screening and set tour event learnt that Michael Sheen also asked the costume team for various items to be placed inside Aziraphale’s pockets.
Sheen was later asked by fans (many of whom immediately picked up on this as a potential autistic trait and supported what quickly became known as the “pocket stimming theory”) to reveal the contents of Aziraphale’s pockets, but commented that “some things need to be kept between me and my Angel”. Interestingly, this potentially adds another dimension to the idea of Aziraphale masking – this reply partnered with the fact we do not ever see it occur on screen could imply that it is something Aziraphale does secretly. Stimming is often viewed negatively by neurotypical people and so suppressing it is a large element of masking for many. It can also be something which feels very personal to the individual, to the point where some aspects of it may only occur in private.
Aziraphale could also be considered rather unsociable due to his dislike of customers in the bookshop and the elaborate steps he has taken to prevent people buying his books. Aziraphale is seen to be somewhat disconnected from the local community in Good Omens 2 – he comments to Crowley that he avoids going to the pub after being confronted by Mr. Brown, who coaxes him into hosting the monthly meeting of the Shopkeepers Association for the first time ever. Aziraphale immediately looks over to Crowley when Mr. Brown sits down uninvited, and can be seen nervously moving his hands just out of his view. Once Crowley arrives, Aziraphale stops mid-sentence and says nothing else to him, and avoids making eye contact with him.
However, this unsociable nature is seemingly contradicted by his warmth and kindness towards strangers: he has no problem inviting Anathema into Crowley’s Bentley in S1E2, for example. This suggests he is particularly protective over his own immediate and familiar environment (i.e. his bookshop) and his possessions – a need for a stable environment which is somewhat closed off from “the outside world” can be essential for some autistic people. Additionally, in Mr. Brown’s case, he interrupted Aziraphale’s plan of sitting and talking with Crowley and instead made him socialise with him, something Aziraphale had not mentally prepared himself for.
As an angel, Aziraphale automatically wants to see goodness in strangers on a first meeting, but this can make him gullible. Greta Kleinschmidt comments in S1E3 that he was easy to fool and we learn from one of Aziraphale’s diary entries that in 1827 he was tricked by the partner of a man who was in debt (the truth came as a surprise to him, but not to Crowley)[4]. In season one, he fails to pick up on Crowley’s hints that the pair of them (or rather, he) should attempt to kill Warlock in order to prevent Armageddon, and believes the various stories that Shadwell has created about fictitious members of the Witchfinder Army.
Aziraphale and Crowley’s existence on Earth as occult/ethereal beings leads to some moments of misunderstanding or miscommunication with humans. Much of Neil Gaiman’s work falls into the contemporary fantasy genre, meaning the fantasy elements of the story exist alongside or collide with the real world. This creates a situation in Good Omens where our two main characters are trying to blend in with others, something which inevitably connects with many autistic people. Unspoken social norms and figures of speech do not come naturally to angels and demons, and are viewed as distinctly ‘human’ behaviours. There are several moments in both seasons of Good Omens as well as the original novel which touch on this: Aziraphale refers to “human expressions” multiple times (e.g. “What is that lovely American expression?” S1E3 and “What’s that lovely human expression?” S2E6) and in series two, Shax learns to imply threats (S2E2) and understand sarcasm (S2E1 and S2E6).
This is not shown as a weakness but just another aspect of their identity – as Neil Gaiman explained, angels and demons who have not been on Earth have not had the opportunity to learn complicated human things like tone [5]. This does not make them unintelligent: celestial/occult beings are perfectly capable of understanding things like tone or figures of speech once they have had the time to learn them (see Crowley in S2E1 with Shax as an example). Aziraphale in particular is very intelligent, especially when given time to think things through in detail, and any misunderstandings or confusion he experiences regarding tone or nuance does not detract from this.
Aziraphale becomes highly focused on discovering the location of Adam Young once in the possession of ‘The Nice and Accurate Prophecies of Agnes Nutter’ in S1E2 and becomes very invested in solving the mystery of Gabriel’s memory loss throughout the first half of season two. He does not like to be interrupted when he is focused on doing something, particularly if it is something important to him – when he discovers Anathema’s copy of The Nice and Accurate Prophecies he forgets about the plan that he and Crowley had just been discussing and rushes away into his bookshop, and quickly extinguishes Crowley’s attempt at bringing it up again later in the episode so he can get back to his work. Towards the end of S2E2, when Aziraphale finishes recalling his interaction with the angels regarding the true identity of Job’s children, he hears footsteps behind him and assumes it is Crowley. It is actually Gabriel (as ‘Jim’), who informs him that Crowley “went away, while [he was] thinking”. This seemingly occurred some time ago, and Aziraphale had not surfaced from his thoughts enough to register this.
Aziraphale has interests in food, books (particularly books of prophecy and rare texts), music (mostly classical – this also links to his love of dance) and most of all: magic tricks. When engaging with these interests, his behaviour becomes much more physically expressive and he becomes extremely absorbed with what he is doing. ‘Special interests’ (also known as focused interests or circumscribed interests) are intense and highly-focused interests in a specific topic, and an extremely common thing for autistic people to experience. Engaging with a special interest is often essential to an individual’s wellbeing, and the joy of doing this commonly results in stimming and hyper-focus.
No other episode of Good Omens makes Aziraphale’s passion for magic clearer than S2E4 ‘The Hitchhiker’ – not in the main present day plot, but the minisode ‘Nazi Zombie Flesheaters’ (‘NZFE’). Written by Jeremy Dyson and Andy Nyman, the minisode is a direct continuation of the iconic 1941 ‘Lift Home?’ scene from the Good Omens S1E3 cold open.
Crowley drives Aziraphale to The Windmill Theatre where he needs to drop off some whiskey to Mrs Henderson (Dame Siân Phillips), only to discover that the bottles were smashed due to Crowley parking his Bentley close to the church that was bombed. Aziraphale then offers to fill the role of the magician who was meant to be performing at the theatre that very night, partly to repay Crowley’s good deed of saving his books and partly for the joy of doing magic tricks on a West End stage. The pair return to the bookshop where Aziraphale demonstrates a sleight of hand coin trick. It is perhaps the most joyful we have ever seen him, and his physical movement reflects this extreme emotion that he is processing. It’s not hard to see why many autistic fans immediately drew comparisons to stimming and special interests here:
One of the reasons this minisode was so anticipated is because Aziraphale falls in love with Crowley in 1941 [6]. Aziraphale disclosing his love of magic, or certainly the extent of it, to anyone other than Crowley is difficult to imagine, and for this to happen at this stage in their relationship is telling. He has just begun viewing Crowley in a different way and is now openly engaging with something he knows the other celestial/demonic beings do not understand in front of him, and with him. When Crowley agrees to participate alongside him, Aziraphale couldn’t be happier.
After Crowley expresses some concern over whether a coin trick is appropriate for a West End stage, Aziraphale comments that he is not a professional conjurer, much to Crowley’s dismissal. Aziraphale is delighted by this, not just because of the excitement of what he is about to undertake but also because Crowley believes in him.
Crowley has his reservations about magic tricks, mostly because in Aziraphale’s case he does not quite understand the appeal of performing sleight of hand when one can actually miracle things in and out of existence. He gently suggests that they should “retire the act” after Aziraphale almost gets himself killed and protests when he wants to perform at Warlock’s birthday party. However, when Aziraphale comments after the party that it was a disaster Crowley dismisses this and assures him the children had a great time. Even though he doesn’t always understand, Aziraphale’s joy is clear to him, so he is supportive and validating.
In season one of Good Omens, showing Aziraphale’s interests often involves him eating food while Crowley drinks wine or coffee. Crowley doesn’t actually eat anything on-screen but enjoys drinking alcohol and watching Aziraphale eat anyway; he even offers to “slither over [to the bookshop] and watch [Aziraphale] eat cake” during the Good Omens Lockdown special [7]. In the second series we learn it was Crowley who helped Aziraphale discover his interest in food in the first place during ‘A Companion To Owls’ (‘ACTO’). In the minisode, featured in S2E2 ‘The Clue’, Crowley drinks some human wine much to Aziraphale’s confusion and disgust, but after hesitantly trying some ox meat at Crowley’s insistence he discovers his love of food. This interest is something he feels the need to explain and justify to Gabriel in S1E1 when he appears disgusted by the thought of tainting himself with “gross matter”. Similar to his interest in magic, and his approach to stimming, food is something he can only freely enjoy alone or with Crowley. This is another example of Aziraphale concealing his authentic self and masking when around the archangels.
// Bonus: A side note before we move on (it wouldn’t be a proper blog post if I didn’t go off on some tangents): Gabriel’s reaction in S1E1 is similar to Aziraphale’s initial response in ACTO, and furthermore, Gabriel also has a change of heart later in S2E1 when he tries and loves hot chocolate. His memory loss means that he does not fully understand that he is an angel and that it is irregular for him to consume “gross matter”, so he freely tries something he would never have considered before due to Heaven’s system of rules. Aziraphale is not “odd” for, as an angel, enjoying the physical experience of eating food – the difference here is the mentality and the decision-making. Aziraphale has overcome the hurdle of trying the food in the first place which is the reason the other angels do not partake. //
Aziraphale occasionally alludes to Crowley’s status as a fallen angel in ways that could be considered hurtful or patronising. This reflects how strong his connection to Heaven and its rules is, despite his affection for Crowley. Rules are often important for autistic people because they provide stability in a world which is often unpredictable or overwhelming. Having a framework can also provide comfort if it aligns with, justifies or validates the individual’s values or actions in some way. Aziraphale’s relationship with Heaven’s rules and the way this is reflected in his behaviour is a key part of his character throughout both seasons of Good Omens.
Aziraphale finds his feelings towards Crowley quite overwhelming at times, often because his love for the demon does not fit into Heaven’s moral framework. This causes Aziraphale to remind himself of Crowley’s status as a demon to try to keep himself from getting so wrapped up in his emotions that he forgets what he believes matters above all else: Heaven. When Aziraphale snaps, it often seems as though he is telling Crowley what he thinks Heaven would be telling him in the circumstances and not what he truly believes, particularly during their argument in the bandstand scene from S1E3:
“Friends”, we’re not “friends”! We are an ANGEL and a DEMON. We have nothing whatsoever in common, I don’t even like you! … Even if I did know where the Antichrist was, I wouldn’t tell you, we’re on opposite sides!
This directly contradicts a conversation between the pair from the previous episode:
Crowley: Any news? Found the missing Antichrist yet?
Aziraphale: No. No news. Nothing. Nothing at all. If I had anything I would tell you, obviously. Immediately. We’re friends, why would you even ask?
Aziraphale attempts to justify working with Crowley a number of times by finding a clever way to fit his actions into the existing rules that Heaven have enforced on him. Crowley seems to be aware of this way of thinking and occasionally uses this to his advantage: in ACTO, he frames his suggestion of eating human food within the rules of Heaven in order to convince Aziraphale to try it:
Crowley: Go on. Have an ox rib.
Aziraphale: Are you… trying to tempt me?
Crowley: Not at all. Angels can’t be tempted, can you?
Aziraphale: Certainly not.
Crowley: Well, there you are then. You’re free to try the food.
This also happens in S1E1 – Crowley convinces Aziraphale to help him stop the Antichrist coming into his powers by justifying Aziraphale’s intervention as thwarting his “diabolical” plan. Aziraphale slowly comes round to the idea when he realises Heaven could not object to him interfering, not because he changes his mind about whether it is the right thing to do.
Crowley understands this is how Aziraphale thinks but when a harsh remark targets their relationship or his identity as a demon he is still offended.
Aziraphale: We may have both started off as angels, but you are fallen…
[LATER]
Aziraphale: Do you know what trouble I’d be in if… if [Heaven] knew I’d been… fraternising? It’s completely out of the question…
Crowley: Fraternising?!
Aziraphale: Well, whatever you wish to call it. I do not think there is any point in discussing it further.
Crowley: I have lots of other people to fraternise with, angel.
Aziraphale: Oh, of course you do.
Crowley: I don’t need you.
Aziraphale: And the feeling is mutual! Obviously!
– S1E3
This scene is also an example of Aziraphale struggling to process and express his thoughts clearly when highly emotional. Crowley asks for holy water in this scene and Aziraphale immediately fears for his safety and wellbeing – this obviously upsets and worries him, but this upset he feels also conflicts with Heaven’s rules, so he panics and defaults to the familiarity of the framework he lives by.
The minisode ‘The Resurrectionists’, from S2E3 ‘I Know Where I’m Going’, expands further on Aziraphale’s need to be on Heaven’s side at all times. Crowley and Aziraphale encounter a ‘body snatcher’, Elspeth Mackinnon, in 19th-century Edinburgh. Crowley is quick to help her while Aziraphale protests adamantly that what she is doing is wrong; he writes in his diary he “resolved to show [Elspeth] the error of her ways” and was “determined to thwart her monstrous plan”. However, after spending some time with surgeon Mr. Dalrymple, he discovers the life-saving medical advancements which can be made as a result of studying the snatched bodies. Aziraphale then drastically and wholeheartedly changes his opinion.
But you were right! Body snatching alleviates human suffering. That is a good thing, so I can help this time!
[LATER]
So, as I was saying, big ‘thumbs up’ from me, dig up as many bodies as you like! [Narration] Having realised the error of my ways, I resolved to assist Elspeth and Wee Morag in their noble quest to decrease human suffering.
Suddenly, Aziraphale’s attempt to stop the body snatching does not fit into Heaven’s rules – he has prevented medical students from saving lives. This essentially causes him to completely override his previous strongly held opinion because he believes supporting body snatching is now the right thing to do, and is therefore what Heaven would want him to do and what he should do. ‘Black and white thinking’ is a common autistic trait: individuals can struggle to view both the benefits and drawbacks of complex issues, especially with subjects that cause strong emotions, and so commit completely to one side or the other. There is no middle ground under Heaven’s rules – like Aziraphale says midway through the minisode, he is good and Crowley is evil. People get a choice, but Heaven and Hell are clear cut.
PART II – Viewing Aziraphale’s Character Arc From An Autistic Perspective
As we’ve established, there are a number of aspects of Azirpahale’s character which can be identified as autistic traits. However, there is also a second important element of autistic-coding, and that is the ability to view, interpret and understand the character’s arc and their role in the story more generally from an autistic perspective. The crucial theme of Aziraphale’s character and his arc throughout Good Omens is his relationship with Heaven, and more specifically, their ideology and values. This can be closely linked to the experience many autistic people have with things like rule following and ‘black and white thinking’. Additionally, Aziraphale’s view of Heaven and way of thinking is different to that of the other angels because of his life on Earth and his relationship with Crowley. He stands out from the other angels because he does not feel things in the way that they do.
Through much of Good Omens it seems as though Aziraphale is slowly learning to disconnect himself from Heaven’s polarising moral framework and stray more towards his “own side” like Crowley. Initially, when Crowley proposes a collaboration between them in 537 AD, Aziraphale is outraged at the suggestion of lying to Heaven. He comes round to the idea at some point in the gap between this scene and 1601 (in the book, it was in the early 1020s, but the show timeline is canonically different so take this only as a rough guide), when we see the pair meet again at The Globe Theatre. Crowley comments that they have already completed each other’s jobs “dozens of times” as part of ‘The Arrangement’ – Aziraphale is quick to reject the formality and implied seriousness that comes with giving it a name, but it is clear that this established relationship is benefitting the both of them.
Aziraphale is delighted when Crowley rescues him from the Bastille, something which he essentially engineered himself [8], and takes him out to lunch as a thank you; they both fondly remember it in S1E1. Thirty years later in ‘The Resurrectionists’, Crowley and Aziraphale seem increasingly more comfortable together. They meet in a graveyard purely because Crowley “insisted”, according to Aziraphale, he would be amused by the statue of the archangel Gabriel that he had discovered. This is a meeting purely for pleasure and not business – their ‘Arrangement’ no longer exists, they just want to see each other.
However, in 1967 (S1E3) he rejects Crowley’s implied attempt at taking their relationship further. This scene is set within the context of Aziraphale giving Crowley the holy water he requested in 1862 – an explicit reminder to Aziraphale that Crowley is a demon. He knows he is in love, but they can’t be together: that would be an undeniable betrayal of Heaven, and he’s not ready for that.
Crowley: Should I say thank you?
Aziraphale: Better not.
Crowley: Can I drop you anywhere?
Aziraphale: No, thank you… Oh, don’t look so disappointed. Perhaps one day we could… I dont know, go for a picnic. Dine at the Ritz.
Crowley: I’ll give you a lift. Anywhere you want to go.
Aziraphale: You go too fast for me, Crowley.
Eventually, as Armageddon approaches, Aziraphale cannot find a way of justifying working with Crowley according to Heaven’s rules. This is where we first start to see him push back against their framework explicitly to the other archangels. In S1E4 he seems to suggest that Heaven and Hell could collaborate openly, likely as a last-ditch attempt to see if he could get Heaven to approve of his line of thinking regarding Armageddon and his collaboration with Crowley:
Michael: Aziraphale, it’s time to choose sides.
Aziraphale: I’ve actually been giving that a lot of thought. The whole ‘choosing sides’ thing. What I think is that there obviously has to be two sides. That’s the whole point, so people can make choices. That’s what being human means: choices! But that’s for them. Our job, as angels, should be to keep all this working. So they can make choices.
In the finale of season one, Aziraphale turns Heaven’s values on Gabriel by insinuating that starting Armageddon could be going against God’s Ineffable Plan. He then gladly takes the blame for preventing it because he believes he has done the right thing (similar to how he changes his mind in ‘The Resurrectionists’). This highlights one of the most important aspects of Aziraphale’s character at this stage of the story: the issues he has with Heaven are with the management, not the values they stand for. Aziraphale’s faith in God, truth and goodness is unwavering – even if he’s technically working against what the archangels have asked him to do, he defends Heaven in situations where the qualities it promotes (or should be promoting) are threatened, undermined, or questioned:
If you kill him, then the world gets a reprieve, and Heaven does not have blood on its hands – S1E3, as he is working with Crowley to go against Heaven’s wishes.
In S1E4, when Armageddon appears inevitable and Aziraphale’s attempts to prevent it have been rejected and patronised by the archangels, he tries to prove it can be avoided to God Herself. This is a direct appeal to the goodness of Heaven’s values which bypasses the current management. Aziraphale truly believes that God would not allow the destruction of the Earth because it is wrong, and the archangels have misconstrued what Heaven is really about.
Aziraphale: [To the archangels] Why would you do this? We’re the good guys. I have to warn you that I’m going to take this entire interaction up with… a higher authority.
[LATER]
Aziraphale: Look, I’m quite sure if I can just reach the right people then I can get all this sorted out.
Crowley: There aren’t any ‘right people’, there’s just God! Moving in mysterious ways and not talking to any of us!
Aziraphale: Well, yes, and that is why I’m going to have a word with the Almighty and then the Almighty will fix it.
Crowley: That won’t happen! You’re so clever, how can somebody as clever as you be so stupid?
Aziraphale: I forgive you.
The finale of Good Omens 2 confronts Aziraphale with a choice: stay on Earth with Crowley and let Heaven’s current management deal with the next phase of The Great Plan, or take over as Supreme Archangel and direct it with Crowley at his side. Believing he can make a difference in Heaven, Aziraphale tries to convince Crowley to come back as an angel and work with him, but he refuses. Crowley confesses his love for Aziraphale more explicitly than ever before and begs him to run away with him, but Aziraphale can’t turn his back on the chance to repair the damage he sees in the side of the good, even if it means sacrificing the life he adores.
His wholehearted belief in the values of Heaven has not changed at all – he prevented Armageddon because he knew fundamentally it was the good thing to do, not because he was rejecting God’s plan. He relies on the framework and believes in it so heavily that at this stage he still cannot step away from it completely.
The minisodes help to bring this idea into the season by showing Aziraphale defending Heaven before Armageddon. At the end of ACTO, Aziraphale believes that Crowley has been sent to take him to Hell because he lied to Gabriel and is now a fallen angel. Initially, Crowley laughs at the absurdity of this claim, but softens once he sees how upset Aziraphale is and reassures him that he is not a demon. This is an emotional scene which shows an early spark of connection in their relationship, but it is also clear that Aziraphale is deeply concerned about how he fits into Heaven, and this is not alleviated by Crowley’s support. Crowley discusses being on his own side separate from Heaven or Hell twice in this minisode, and both times Aziraphale does not accept this as applying to himself. He’s on God’s side, even if sometimes he has issues with the way Heaven is implementing or interpreting God’s wishes and values.
In season one Aziraphale “retired” as an angel and stopped working for Heaven, but this did not change his morals. In S1E6 he seemingly chooses his life on Earth and his love for Crowley, symbolised by their lunch together at the Ritz. For Aziraphale, this is a celebration that they prevented Armageddon and can now be on Earth together without hiding their relationship for the first time. It is not a rejection of the values of Heaven and their ideology. Aziraphale does not agree with being on his own side when Crowley suggests it at the bus stop earlier in the episode. Crowley has always seen himself as a separate entity working for his own side rather than an agent of Hell, but this line of thinking is something Aziraphale has consistently rejected in regards to himself. Aziraphale is on God’s side.
It’s also evident throughout the present day plot of Good Omens 2 that he feels he has lost a sense of purpose and is continuing to have serious doubts about where he belongs. He comments to Crowley in S2E1 that he enjoys telling him about the good things he has done because now he can’t report them to Heaven, suggesting he is still actively seeking the reassurance their moral framework once gave him.
“[At the start of Good Omens 2] I think for Aziraphale, he’s gotten everything he’s always wanted, but he’s also very disconcerted by his situation. On the one hand, for a very long time, all he’s really wanted is to be able to sit in his bookshop and read books, and listen to music and eat nice food, and have cups of tea and the occasional hot chocolate, and then a nice bottle of wine and hang out with the being he most likes being with. He’s got that now. But at the same time, I think he’s always someone who has felt a great deal of security as being part of the company. He’s very much a company man in that respect. So being independent from Heaven is very disconcerting for him.” – Michael Sheen, Gizmodo
At the same time, he seems somewhat in denial about the fact he is continuing to do good things and tries to diminish them, almost as if he is worried Crowley might uncover the fact he is struggling to adjust to his new life without Heaven and feel hurt by it.
Crowley: Doing good again, angel?
Aziraphale: Oh, it hardly counts. A purely selfish action.
// Bonus: One tiny but interesting side note: Crowley refers to Gabriel as Aziraphale’s “former boss” (S2E1) but God as Aziraphale’s “boss” (S2E2). This reflects Aziraphale’s distinction between Heaven’s management and God’s values – he’s stepped away from Heaven but not its core principles. //
Crowley being “enough” for Aziraphale as a demon is an underlying issue in their relationship. There is a suggestion in several of Aziraphale’s discussions with Crowley about Heaven’s values and his status as a demon that he thinks Crowley would be “better” (from his own moral standpoint) as an angel – but he also contradicts his own thinking. He trusts Crowley more than he trusts the archangels. He’s “always said” that Crowley is nice (S1E2, S2E4), and kind (S1E3, S2E3), and good at heart (S1E6). He believes that Crowley will do good things (see him waiting for Crowley to rescue him from the Bastille and him knowing Crowley will save Job’s children as just two examples) even when this apparently should not be possible under the black and white belief system he follows.
No line from Aziraphale highlights this contradiction more than “Well, obviously you said no to Hell, you’re the bad guys!” from S2E6. There are two distinct and conflicting beliefs being expressed in this sentence. Firstly, Aziraphale says Crowley obviously turned away from Hell; he recognises Crowley does not belong with them and has actively rejected them. This means, under his own belief system, Crowley must belong with Heaven. If Crowley turned away from evil that must mean he is good. Then, Aziraphale lumps Crowley in with Hell and calls them the “bad guys”. So… Crowley has rejected Hell and is therefore good, but he is still a demon, so is still on Hell’s side, and must therefore be evil?
The phrase ‘black and white thinking’ is mentioned explicitly in NZFE: Aziraphale is relieved that Crowley trusted him, and comments that if he were as evil as he likes to paint himself then he would not have done so. Crowley rejects this and tells him angels tend to only see in black and white, adding that “sometimes you’ve just gotta blur the edges”. Aziraphale replies that “maybe there is something to be said for ‘shades of grey’”, but it is clear that he has not yet implemented this idea into his thinking enough to unpick his reliance on Heaven’s framework by seeing the flaws in their ideology, and is instead viewing it as a justification to trust and work with Crowley.
In S2E6 The Metatron deliberately gives Aziraphale the offer he cannot refuse; it allows him to have the two things he has always wanted, and always believed were incompatible. One: repair Heaven by reinforcing all the values it should stand for. The Metatron does a fantastic job of implying Aziraphale’s issues with Heaven’s management are valid by immediately dismissing his suggestion Michael take charge. If Aziraphale is running the show, Heaven can be a force for good like it’s supposed to be. He also wouldn’t need to mask in front of other angels anymore, or feel lonely for going along with them “as far as he can” (which he never truly wanted) – Heaven want him as he is. Two: maintain a relationship with Crowley. They can be together freely, and Aziraphale would never have to hide his feelings or worry if he was straying away from his values by loving a demon again. Crowley would be welcomed back to Heaven as an angel, and this solves the issue of Aziraphale’s inability to fit Crowley into Heaven’s ideology. In Aziraphale’s eyes, Crowley becoming an angel would be better for both of them from a moral standpoint, and it would also reassure him that seeing and believing in Crowley’s goodness was the Right Thing all along. If Heaven restore Crowley’s angelic status, he becomes compatible with the black and white rule system.
The Metatron knew exactly what to say (and how to say it) to get Aziraphale to agree, and he is so filled with hope that he may finally be able to have everything he wants that he becomes blinded to the fact he’s been lied to. Crowley knows how Aziraphale thinks, but so does The Metatron. So: Aziraphale is given an offer he could not reject, but also one Crowley could never accept. Then, when Crowley inevitably leaves, The Metatron plays into the black and white nature of Heaven’s framework and Aziraphale’s own doubts about it by suggesting Crowley could never truly be good, and Aziraphale can’t do anything about it so should not try to change his mind.
Metatron: Well then, go and tell your friend the good news.
[LATER]
Metatron: How did he take it?
Aziraphale: Uh, not well.
Metatron: Ah, well, always did want to go his own way. Always asking damn fool questions, too. Right, ready to start?
We’ve already discussed Aziraphale needing some time to prepare for important conversations (S1E3) and his dislike of being caught off guard by a sudden change of plan (S2E2). Before his conversation with The Metatron, Aziraphale is shown a potential future with Crowley on their own side in the form of Gabriel and Beelzebub. When they are revealed to be in love, Aziraphale reaches for Crowley in shock. He’s seeing his own feelings towards Crowley reflected back at him for the first time, and by his former boss Gabriel of all people. If the Supreme Archangel can fall in love with the Duke of Hell, then maybe it’s okay for him to love Crowley. Finally, he feels like he isn’t alone.
It is likely that if The Metatron had not arrived shortly after this, Aziraphale would have spoken with Crowley about his feelings explicitly. However, this would not have alleviated his concerns about Heaven’s management or Crowley’s compatibility within their moral framework. Gabriel and Beelzebub leave for Alpha Centauri, rejecting their respective sides, and this is not something Aziraphale feels he can do. The Metatron’s offer is therefore, in his eyes, the best case scenario for everyone.
When Aziraphale explains his conversation with The Metatron to Crowley he struggles to get his thoughts in order – this is not because he thinks Crowley might be upset by it and is trying to phrase it delicately (in fact, he is caught off guard by Crowley’s less than enthusiastic response because he hasn’t had time to think through his plan in detail/from another perspective yet) but because he is still trying to process his excitement. This is another scene where this processing is reflected in his physical behaviour:
Aziraphale’s decision-making falters slightly when forced to make important or emotional choices quickly, as he does not have the time to analyse the details or process his feelings completely. We’ve explored this in scenes from season one but it’s even more evident in S2E6 due to the significance of what Aziraphale has been told. This trait is also something that Crowley seems to be aware of – in NZFE, Aziraphale is set on performing the bullet catch magic trick (another example of special interest hyper-focus) and Crowley gently tries to get Aziraphale to step away from his excitement so he can think through the risks with a clearer head.
Aziraphale is so set on the idea of performing the trick that he blocks out Crowley’s concern, any attempts made by shop owner Pat to suggest something else, and any argument against doing what he has decided; this hyper-focus is also what happens in S2E6. Aziraphale has been offered what he thinks is his ideal future, and is so eager to talk to Crowley about it that he does not fully register what Crowley is trying to tell him when he returns to the bookshop. Crowley explains that he has something important to say, and if he doesn’t start talking now he won’t ever start talking, but Aziraphale still tells him to “hold that thought” because he is so focused on his own plan and the excitement he is feeling that he cannot receive more information without taking the time to process what The Metatron has told him.
Crowley knows Aziraphale has been manipulated and rushed into making a life-changing decision but his approach to dealing with this is flawed. He resorts to the same tactic he always does when there is conflict between them: “run away with me”. It doesn’t work, because it’s never worked, and the two of them have never actually resolved the arguments they keep having. In the first episode of season two Aziraphale wants to protect Gabriel from an unknown threat and Crowley begs him to stay out of it:
Aziraphale: Crowley, he’s in trouble!
Crowley: Then we should get as far from him as we can, as quickly as possible.
Aziraphale: He said something terrible was going to happen to him.
Crowley: All the more reason for him to be nowhere near us when it does!
When Crowley doesn’t agree to help, Aziraphale resigns to do it alone and Crowley angrily leaves. This is reminiscent of their argument(s) midway through season one: Crowley asks Aziraphale to run away with him on two separate occasions, and leaves both times when he is turned down. After all of these scenes there is no exploration between them of what went wrong, or why they might have contrasting views about what the right thing to do is. Their unresolved miscommunication due to their differing viewpoints is the biggest crack in their relationship, and when tested so strongly by The Metatron, they crumble.
Aziraphale seems to almost change his mind about accepting The Metatron’s offer several times after Crowley has left him, but he cannot turn down the chance to repair Heaven because he still truly believes it can benefit everyone. Heaven’s values are bigger than him and Crowley, and he can’t betray them. He, as he always has been, is on God’s side, and Crowley is on Crowley’s side.
It’s important to remember at this stage that the finale of Good Omens 2 is just the end of the second act. Neil Gaiman has been extremely clear about the fact that the series is supposed to be a trilogy, with the third season being based on a sequel to the Good Omens novel that he and Sir Terry Pratchett planned but never wrote. Gaiman even revealed recently on Tumblr that if Amazon Studios choose not to move forward with a third and final season, he would write a book to finish the story. Whatever happens, Aziraphale choosing to side with Heaven is not the end of his journey.
From a narrative perspective, as heartbreaking as the finale of season two is, it’s completely necessary for Aziraphale’s arc. Trying to justify working with Crowley by fitting the two of them into Heaven’s ideology is not a sustainable way for Aziraphale to live, and in season three he will learn that. Deciding to be with Crowley because Armageddon was averted, or because Gabriel and Beelzebub proved there was a way to do it, does not deal with Aziraphale’s need to actively choose to step away from their moral framework. Anathema did it, and he needs to as well [9]. There is also still the issue of Aziraphale and Crowley not explicitly discussing their differences and previous miscommunications – the pair of them are not on the same page for any of Good Omens 2’s present day plotline, and this would likely have continued to be an underlying issue in the future had it not come to the surface in S2E6. Aziraphale’s character arc, and Good Omens as a whole, is underpinned by a need for him to choose to love himself and Crowley for who they are – no matter what anyone else may think.
PART III – Good Omens Representing The Autistic Community
As we’ve explored, much of the plot of Good Omens revolves around Aziraphale’s connection to Heaven and their ideology, so his decision to become Supreme Archangel is clearly going to have serious repercussions in the storyline moving forward through the final act. Viewing a character’s arc and their role in the wider story with the experience of autistic people in mind is a key aspect of autistic-coding, and just as important as finding examples of autistic traits in specific scenes. Aziraphale is a fantastic example of both of these things. The brilliance here is that although traits like strictly following rules, stimming and highly-focused interests are more well-known aspects of autism, and so are often used stereotypically in media in order for an autistic character to be identifiable to a neurotypical audience, in Good Omens Aziraphale is anything but stereotypical. It makes sense generally within the plot for his character to believe in Heaven’s black and white ideology so strongly, so he fits into the story and world around him in a way a lot of poorly written autistic characters do not. Here, the rules that Aziraphale is following have had a negative impact on him, and season two has expanded on his struggle to separate himself from them. However, although we don’t quite know exactly how the third and final season will play out, it seems clear that Aziraphale’s journey of embracing himself has only just begun.
In a way, Heaven acts as the metaphor for an unwelcoming neurotypical society more than humanity does in the world of Good Omens. Aziraphale behaves differently when in Heaven and around other angels compared to when he is alone or with Crowley. He follows their ideology strictly, but subconsciously (for now) knows that it is not compatible with who he is and what he truly believes in. Aziraphale is essentially learning to unmask by disconnecting himself from the angels and the rules that have kept him from living authentically. That journey has been difficult: it has caused him to question his own identity and place in the world, but he’s overcoming it.
It is slightly unclear whether angels or demons could be neurotypical or neurodivergent in a similar way to humans – there are multiple angels with visible physical disabilities in Good Omens, which does suggest it is possible for other conditions like autism to be present among occult/ethereal beings. In late 2020, Neil Gaiman was actually asked on Tumblr about fan headcanons relating to Aziraphale and Crowley being neurodivergent. He explained that he could not “hope to understand” the inner workings of Aziraphale’s mind and neither he nor Crowley could be compared to humans (neurodivergent or otherwise), but instead could write how they both interact with the world. He also agreed that Aziraphale and Crowley behave like neurodivergent humans “pretty obviously” [10].
// Bonus: Another side note before we move on: At the time of writing it’s only been a few weeks since the release of Good Omens 2, but there are social media posts flooding in already about Crowley stimming in the opening scene when he’s an angel. Many fans headcanon Crowley as having ADHD or AuDHD (both ADHD and Autism) – I won’t do a deep dive on this specifically as it’s not something I can shed any light on from a personal perspective, but if you’re interested in looking at something on this I’d recommend having a look on Tumblr under ‘Crowley ADHD’! There’s also plenty of stuff under ‘Autistic Aziraphale’, while you’re there. //
There are many aspects of Aziraphale and Crowley’s identities which are somewhat left up to audience interpretation, or deliberately undefined due to the nature of angels and demons [11]. The lack of an explicit mention of autism in Good Omens does not inhibit the reading of Aziraphale as an autistic-coded character at all.
There has been some debate as to whether an explicitly autistic character is automatically better than an autistic-coded character or not. Obviously I do not speak for the entire community, but my view on this is as follows:
One autistic character is never going to represent all, or even a majority of autistic people. There is far too much variety in the community for that to be possible – it’s like saying that a female character could represent all women or that a gay character could represent all gay people. A character can only really stand alone as themselves, and then it is up to us as audience members to relate to that individual’s traits or experiences (or the story more generally) if it feels relevant. I do not think that a character who is explicitly autistic within a piece of media would automatically be “better” for the community than an autistic-coded character, because their diagnosis being explicit does not actually tell you anything at all about the quality or accuracy of the portrayal. If coding is done right, it can be far more valuable to people within the community because it actually represents us, or we connect to the character in some other way. I would much rather watch a character who is autistic-coded that I connect with and relate to than an explicitly autistic character that I do not. Often, the joy of seeing yourself in a character on screen, possibly for the first time, overrides the need for them to explicitly have the same diagnosis as you. Additionally, whether an individual can strongly relate to a specific autistic-coded character on a personal level or not is actually sometimes irrelevant when discussing their value or comparing them to an explicitly autistic character if the portrayal can still be viewed as a positive one in a more general sense. That being said, I also understand why many people argue that explicit autistic characters should be prioritised over coded ones. The downside to coding is that it doesn’t get picked up as autistic representation nearly as much by other people who are outside the community, and this can be a problem when it comes to challenging prejudice. When a character’s identity is explicit, people outside of the community, who do not instinctively identify with that character because of their lived experience like autistic audience members do, are much more aware of what they are being shown.
Preconceived ideas of autism held by neurotypical people are often heavily influenced by stereotypical or inaccurate portrayals of autistic people in media [12]. Autistic traits are often portrayed as a hardship that the character and those around them must struggle through. A huge emphasis is placed on the way that autistic characters do not fit into the world around them. They are so different that nobody can understand them, so they don’t have many relationships with others and behave in ways which are viewed as “weird” by the audience. Stereotypes are usually overwhelmingly focused on the negative, and even those which aren’t are often unrealistic or otherwise harmful – common misconceptions that all autistic people have a “special talent” or that we are inherently inspiring just for living our lives stem from portrayals in the media which may appear more positive on the surface.
“All in all, autistic characters in the media always manage their autism in the most outlandish, inappropriate way possible. They are portrayed as the worst version of themselves, an annoyance that non-autistics have to bear… When people with little exposure to autism see these exaggerations, they might assume that all autistic people act in an irritating, self-centered manner. In addition, it isn’t good for autistic people’s self-esteem to see themselves constantly portrayed so poorly… While there is certainly a time and place to see our difficult experiences on camera, there’s a limit to what this can achieve. It doesn’t tell us anything new or revelatory… Wouldn’t it give both autistics and non-autistic alike joy to watch a confident, self-assured, happy person on the autism spectrum?” – Jill Feder, 2021 [13]
Good Omens does not combat preconceived ideas of autism held by neurotypical people because there are no explicitly autistic characters. This limits how much it can actually challenge stereotypes or make people think differently, as most of the audience will not connect what they are seeing to their idea of autism. However, I do think it does help to challenge the notion that certain personality traits or behaviours which are common in autistic people are “weird”, or some other kind of negative thing. Stimming in particular is often viewed as “strange” or “childish” by neurotypical people, but in Good Omens you are supposed to notice how heavily Aziraphale masks when in Heaven, and you’re supposed to see how comfortable he is around Crowley because their love story (and Aziraphale’s journey of accepting himself fully) is at the very centre of the show. He usually stims the most when he is engaging in something which brings him joy, like magic, and seeing him do this openly in front of Crowley is heartwarming.
It is refreshing and beautiful to see an autistic-coded character be so completely and passionately adored, and for this to be at the heart of the piece of media. Autistic characters are rarely shown as love interests; they’re often not adults at all. Aziraphale and Crowley are very different from each other, but again, this works naturally as part of the story and is not done as a way of “othering” either one of them. Despite their differences, they understand each other, and their love for each other will triumph in the end. Aziraphale is completely free around Crowley and doesn’t mask any aspect of himself when they’re together – if that’s not true love, then I’m not sure what is.
// Bonus: One more side note before we finish: Many academic studies also indicate that autistic individuals are more likely to identify as LGBTQIA+ than their neurotypical peers [14]. This is particularly true in regards to the asexual/aromantic spectrum, and Good Omens has been extensively praised for its representation of ace/aro relationships [15]. Additionally, all the angels and demons are sexless, and Crowley is genderfluid [16]. Many autistic Good Omens fans have also connected with the series and feel represented by Aziraphale and Crowley (and their relationship) because they also identify as LGBTQIA+! As with the discussion around Crowley having ADHD, I don’t feel it is my place to comment on the representation in detail because it is not my community, but still wanted to mention it here for those who may want to look into this aspect of the series further. //
There is genuinely nothing else like Good Omens. It’s somehow extremely identifiable within the community while still not being stereotypical in the slightest. Aziraphale is simply Aziraphale, and that allows for an extremely natural portrayal of a character who many fans consider autistic-coded. We are seeing ourselves in him, and that’s the important bit. It’s not explicit, but it doesn’t really need to be – both in terms of having value to the community and because Aziraphale is not human. Autism is a complex spectrum, so often seeing a character who has similar traits to you, portrayed in a positive light, is more impactful than just seeing a character with the same diagnosis as you (as again, this doesn’t actually tell you anything about the character’s personality or behaviour, or the way this is put across to the audience). This is also why it’s so important to have diversity within representation, whether the diagnosis is explicit or not.
I recently asked the Good Omens fandom on Twitter if they identified as autistic or neurodivergent, and only 17% of people were confident that they were neurotypical. Over half of the respondents were autistic or strongly suspected that they were. The series has very clearly found a home among those of us who have connected to the story with our lived experience in mind, and I know we are all excited to see the final act unfold in the third instalment of Good Omens, whatever form that may take.
“The Good Omens universe, it’s a place where you can just be, you know, you’re welcome, whoever you are, however, whatever. If something makes you feel ‘other,’ you’re not. You’re fine. You’re welcome.” – Maggie Service, Gizmodo
Is Good Omens the best thing to ever happen in terms of autistic representation in the media? No – I don’t think that could be achieved with a character who has coded traits as opposed to an explicit diagnosis. General audiences with preconceived ideas or prejudice are not going to be challenged to reassess their view of autistic people if they do not pick up on the autistic coding within a fictional character, which is usually the case with coding as the traits are most easily identifiable by people within the community. The best autistic representation will always make the community feel seen, understood, and accurately portrayed as well as contribute to the wider conversation about autistic people within society and the media. But is it beautiful and refreshing enough to make me and my friends and the community within our fandom feel seen in a way some of us never had before? Absolutely yes. I know so many people who feel that this show has helped them discover and/or accept aspects of their own identities. We’re all going on that journey of living authentically and loving ourselves and what makes us happy, just like Aziraphale. And it’s impacted me enough that I’ve been inspired to write an essay on something I’ve never even mentioned publicly before, and so for that I am grateful.
Here’s to the third and final act of Good Omens – see you all in the South Downs.
to the world.
swirly
Footnotes:
[1] I’ll be talking about special interests later, but just in case you need a definition at this stage – A special interest (also known as a focused interest or a circumscribed interest) is an intense and highly-focused interest in a specific topic. Special interests are a very common trait of autism spectrum disorder and engaging with them can often be essential to the individual’s wellbeing.
[2] For more on stimming, click here.
[3] For more on masking and its effects on the individual, click here.
[4] An extract of Aziraphale’s diary was written but is barely visible in the series. Neil Gaiman posted the text here.
[5] Neil discussed this here.
[6] This has been confirmed and/or referenced a number of times. You can see Neil Gaiman and Douglas Mackinnon mention it here when they discuss the ‘lift home’ scene at 23:30.
[7] For the special, click here.
[8] Aziraphale could have miracled himself out of the situation but chose not to, according to this Tumblr post.
[9] I discussed this comparison in more detail on Tumblr.
[10] For Neil’s Tumblr post, click here.
[11] This tweet is just one of many examples.
[12] For more on the representations of autism in media and how this impacts perceptions of the condition, click here.
[13] This quote was taken from this blog post.
[14] There are a number of studies on this, here are two.
[15] This is also something which has been talked about extensively within the fandom – here is one article on it and a lovely comic by Bex Burgess here.
[16] The identity of ‘genderfluid’ specifically is something Neil Gaiman has confirmed on Tumblr. Crowley presents as female a number of times throughout the series and rejects the notion he is a ‘lad’ explicitly in S2E5.
thank yous and dedications from the author:
This blog post would not have been possible without the continued love and support from my friends and the whole Good Omens/Sandman community. Thank you to everyone in the fandom who helped me find clips, tweets, tumblr posts and interview quotes to go in this post. Our community inspires me every day and I feel so lucky to be a small part of it.
Li and Madison, the greatest beta readers and friends a girl could ask for, thank you.
Yan, Vee, Pluto, Xander, Finn, Alec, Envil, Nikhil, Loon, Dan, MJ, Nicole, Indrid, Ele – thank you for letting me bring your ideas into this piece, and/or for all your support. I could not have done this without you guys.
Thank you to the various creators, writers and academics whose work is cited here.
–
This updated version of ‘Good Omens Is Heaven For Autistic People’ is dedicated to Xander, the biggest supporter of it. I am immensely grateful to so many people in the community who have read and shared this piece – to see it be so well received has been an utter joy, and I would not have written nearly as much extra to expand on my thoughts if I didn’t have that support. I am also incredibly honoured to know this piece has been read and enjoyed by people on the Good Omens/Sandman teams, including Neil Gaiman himself. I knew from the very beginning that this piece was important to me, but I never expected it to impact so many others like it has. Thank you so so much everyone. Truly <3.
swirlywords 
Leave a comment