<1 min read ⌚ 

According to Scott G. Bruce – from his “Introduction” to the Penguin Book of Hell – “Hell, the afterlife of the Christian religion, is arguably the most powerful and persuasive construct of the human imagination in the Western tradition.”

Describing it as a “subterranean realm of eternal suffering, a prison for sinful souls governed by a fallen angel who surpassed all other creatures in wickedness,” Bruce points out the quite obvious fact that “Hell has inspired fear and thereby controlled the behavior of countless human beings for more than two thousand years.”

And that – and this is probably more important – “despite advances in scholarship that have called into question the authority of the Christian scriptures and scientific developments that have changed the way we think about the human race and our place in the cosmos, the idea of Hell has remained tenacious in Western thought.”

Such a sentence begs the most childish – and yet most potent – question of all: why?

Why more than half of the inhabitants of the United States today still believe that there indeed exists such a place “where people who have led bad lives and die without being sorry are eternally punished”?

Why would a human being born in the XXI century be more inclined to accept as true the existence of an afterlife realm of punishment and torment for the bad, than, say, Neil deGrasse Tyson’s scientifically-backed opinion that “the universe is under no obligation to make sense to you”?

Or have we missed something? Could it be that we have been on the wrong track all along? Have scientists rushed a bit to the conclusion and are people like Jordan Peterson right to say that hell is real as much as you make it be?

In one way or another – is Hell real?

Table of Contents
(Click a title below to go to the respective section)

1. Introduction: The Gates of Hell
2. The Description of Hell in the Bible
3. The Evolution of Hell: A Brief History of the Concept
     3.1 Hell Is Not Real: Hell in the Old Testament
     3.2 Hades/Dis: Greek and Roman Mythology
     3.3 The Problem of Hell: Death Discriminates
     3.4 The Law of Contrapasso: Dante’s Inferno
     3.5 Is Hell Real: The Protestant Reformation and Modernity
     3.6 Visions and Near-Death Experiences: Hell Is Real
4. Is Hell Real According to the People: What the Data Says
     4.1 The World
     4.2 The USA
5. Is Hell Real: A Closing Statement
     5.1 Hell Is Not Sheol
     5.2 Jesus in the Underworld: The Harrowing of Hell
     5.3 A Christian God and an Unchristian Hell
     5.4 The Ultimate Irony: From Real to Metaphysical and Back to Real Hell

 1. Introduction: The Gates of Hell

Well, if you have ever visited Derweze/Darvaza, a barely inhabited village in Turkmenistan, you probably already know the answer to this question.

Hell is real as, well, hell.

And it looks something like this:

Of course, if you asked a scientist, he would probably tell you that this is the Darvaza gas crater – still burning after it had been set on fire by geologists back in 1971 so that the spread of the poisonous methane gas be prevented.

However, the locals have a different understanding of the phenomenon, best illustrated by the name they chose for it: jähenneme açylan gapy.

Now, we don’t understand Turkmen, but based on how a human being would react if suddenly faced with a sight such as the one on the image, jähenneme açylan gapy must mean either “We repent, Good Gracious Lord, we repent for all our sins!” or “The Gates of Hell.”

Intuition tells us to go for the second meaning.

 2. The Description of Hell in the Bible

And we bet that your intuition didn’t make you think of a gas crater the first time you saw the image above either.

Why?

Because, especially if you are living in a WEIRD society, all your life you’ve been fed with a vision of Hell which calls into mind something not too dissimilar from it.

Keyword?

Fire.

Main source?

The Bible, of course.

Not that you need a proof, but here are few just in case:

So, all in all, Hell is a fiery domain where the wicked and the vile suffer the eternal torment of their sins, nightmarishly depicted by the Gospel of Mark as a host of immortal worms which gnaw upon their souls for all eternity.

And this brings us to the main point of why there is such a thing as Hell in the first place: it is not merely an abode, but a punitive abode. In other words, just as its counterpart Heaven, it exists to balance the injustice of our world. So, something like a Giant Prison of the Afterlife.

Sure, you can be sinful on earth and pass unpunished – as much as you can be good and reap no rewards – but there is a higher law, an always just law, and once you die, there’s no escape from it!

Unlike the earthly and secular one, this higher law seems to be rather clear and straightforward:

The acts of the flesh are obvious: sexual immorality, impurity, and debauchery; idolatry and witchcraft; hatred, discord, jealousy, fits of rage, selfish ambition, dissensions, factions and envy; drunkenness, orgies, and the like. I warn you, as I did before, that those who live like this will not inherit the kingdom of God. (Galatians 5:19-21)

In case you can’t find all of the usual suspects, don’t worry: in two other epistles, the same guy who wrote the passage above (Saint Paul) further clears things up:

Or do you not know that wrongdoers will not inherit the kingdom of God? Do not be deceived: Neither the sexually immoral nor idolaters nor adulterers nor men who have sex with men nor thieves nor the greedy nor drunkards nor slanderers nor swindlers will inherit the kingdom of God. (1 Corinthians 6:9-10)

---

We also know that the law is made not for the righteous but for lawbreakers and rebels, the ungodly and sinful, the unholy and irreligious, for those who kill their fathers or mothers, for murderers, for the sexually immoral, for those practicing homosexuality, for slave traders and liars and perjurers–and for whatever else is contrary to the sound doctrine. (1 Timothy 1:9-10)

No need for additional passages, I believe: more or less, everybody’s covered in these three. Of course, to a 21st-century reader, it may seem a bit odd why God decided to put such a strong emphasis on sex, and, moreover, why it is such “an abomination” (cf. Genesis 19, Leviticus 18:22 and 20:13) to be a male homosexual.

(Seriously, look it up: the only more explicit reference in The Bible to lesbianism being a sin is Romans 1:26-27 – and not only it is not nearly as clear as some theologians would have you believe, but it is also a most probable non-Pauline interpolation.).

Either way, this brief overview all but exhausts the way Hell is depicted in the Bible, both in terms of general appearance and its raisons d’être. And if you wonder where are all the torturing devices and mischievous devils, you better look around you, Ferdinand, because as far as the Bible is concerned, Hell is virtually empty!

 3. The Evolution of Hell: A Brief History of the Concept

3.1 Hell Is Not Real: Hell in the Old Testament

Now, if you know your Bible well, the previous section may have already directed your attention towards something that isn’t pointed out as often as it should be: almost every biblical reference to the fiery Hell of our nightmares can be found in the “The New Testament.”

And for an excellent reason: no matter how much you try to bend the arguments, Hell appears nowhere in “The Old Testament.”

Indeed, it would have been mightily strange if this wasn’t the case: though ambiguous – contrary to Christianity – most forms of Judaism have no doctrine which allows for a concept such as the immortality of the soul, which, by implication, means that you cannot be punished after your death.

Moreover, the only references to some form of life following death in “The Old Testament” come from late biblical sources, such as the Books of Daniel, Ezekiel, and Isaiah; and, as expected, most of them do not sync well with our vision of Hell.

For example, when, in a famous verse (12:2), Daniel states that “multitudes who sleep in the dust of the earth will awake: some to everlasting life, others to shame and everlasting contempt,” if he means this literally, he merely builds upon a notion already much more familiar to Jewish eschatology – the World to Come (Olam Ha-Ba).

That is, the dead will awake and will be judged one day which should mark the beginning of the Messianic Age (Heaven on Earth); but until that day, they sleep firmly in the dust.

Obviously, this means that neither the righteous nor the wicked dead should be “alive” in the meantime and that things such as Heaven and Hell (especially if conceived as realms) must be, to say the least, superfluous.

And, indeed, the earliest reference to a dichotomy of this kind saved for posterity is probably one made as late as the 1st century by Yochanan ben Zakkai: “There are two paths before me,” he writes, “one leading to Gan Eden and the other to Gehinnom” (Berakhot 28b)

Gan Eden here refers to the Garden of Eden and Gehinnom to Gehenna, a small valley near Jerusalem where children were supposedly sacrificed to the pagan god Moloch (cf. 2 Chronicles 28:3 and 33:6). “For this reason,” states the Jewish Encyclopedia, “the valley was deemed to be accursed, and ‘Gehenna’ therefore soon became a figurative equivalent for ‘hell.’”

However, the realm of the dead most often mentioned in “The Old Testament” is Sheol and, even if taken with all of its contradictions and inconsistencies, it is still dissimilar from the Hell we know.

3.2 Hades/Dis: Greek and Roman Mythology

Of course, the idea of Sheol evolved over time; but it actually started differing substantially from its original vision (decompartmentalized, indiscriminate place for all the dead) once the Hebrew scriptures were translated into Greek in Ancient Alexandria, and the word “Hades” was used to translate the Hebrew She’ol.

Hades, of course, was the kingdom of the dead in Greek mythology and it was a contradictory concept in itself: as can be witnessed in Homer’s Odyssey, for example, it, too, started off as the ultimate location of all souls, “regardless of how exemplary or dishonorable their earthly lives might have been.”

That’s why Achilles, one of the greatest Greek heroes, is not at all happy to be there in The Odyssey: “I would rather be a paid servant in a poor man’s house and be above ground than king of kings among the dead,” he says in a famous verse later subverted by Milton in Lucifer’s famous outcry in Paradise Lost: “Better to reign in Hell, than to serve in Heaven.”

However, elsewhere – such as in Hesiod’s Works and Days (170ff) – the heroes can be found “untouched by sorrow, in the islands of the blessed along the shore of deep swirling Ocean, happy heroes for whom the grain-giving earth bears honey-sweet fruit flourishing thrice a year, far from the deathless gods, and Cronos rules over them.”

No matter how long these visions may have coexisted, Aeneas’ descent into the Underworld reveals us that, by the time of Virgil’s Aeneid (some two decades before the birth of Christ), there were already some attempts to conflate them.

And Virgil’s epic marked the triumph of them all, harrowingly depicting the torments which await the incestuous and the traitors, the charlatans, and the murderers. “No ancient author,” states justly Scott Bruce, “was more influential in his depiction of the punitive afterlife than… Virgil.”

3.3 The Problem of Hell: Death Discriminates

Thus, even before the advent of Christianity, the Christians had already inherited a rich tradition which possessed all the right elements for the creation of the New Testament Hell.

“Wedding the pagan notion of a punitive afterlife for those who offended the divine with the imagery of the fire and the worm from the Hebrew scriptures, early Christian authors imagined a host of otherworldly punishments that inspired theologians, artists, and poets throughout the European Middle Ages and beyond,” notes Bruce.

Between Saint Augustine (354-430) and Thomas Aquinas (1225-1274) – after triumphantly walking out of the much too real hell of the early persecutions against them – the Christian theologians managed to create “a distinctly Christian Hell,” which appended to the ancient models “their own understanding of original sin and God’s inscrutable mercy.”

However, these two were visibly incompatible: if Death discriminates between the just and the unjust, the One Who Rules Over It discriminates as well – in spite of His benevolence, mercy, and love.

Moreover, the ones who were deemed good and merciful in life are apparently disinterested in helping their fellow beings in death, even though the latter are eternally and viciously tormented in Hell.

And toward the end of Summa Theologica, Thomas Aquinas’ magnum-opus and “one of the most influential works of Western literature,” the Italian Dominican friar and Catholic priest proposed a strikingly unchristian solution.

Namely, he not only argued that the blessed must be happy about the eternal torment of the wicked seeing it as an example of divine justice, but he also claimed they rejoice in seeing perfectly clear the sufferings of the damned, “because when contraries are placed beside one another, they become more conspicuous.”

3.4 The Law of Contrapasso: Dante’s Inferno

At the end of the Middle Ages, Dante Alighieri wrote The Divine Comedy, the first part of which (Inferno) represents “the apogee of the punitive underworld in the medieval imagination” (Bruce).

The poetic vision of Dante seemed so vivid and compelling to his contemporaries, that, it is said, many people asked him whether he had seen some of their beloved ones in Hell or Heaven, fully believing that he had actually been there.

In fact, Dante’s vision of Hell – and its central structuring principle: the contrapasso, i.e. “suffer the opposite” – owes a lot to Thomas Aquinas’ Summa Theologica (whose version of Hell was divided into four sections) and to his vast knowledge of comparable literary visions, starting with Homer and Aeneas and ending with Visio Tnugdali, “the most popular and elaborate text in the medieval genre of visionary infernal literature” and “without doubt the most graphic and horrifying tour of Hell composed before Dante’s Inferno.”

In Dante’s poem (the detailed structure of which you can become familiar with here),

Hell has the organization and efficiency of a bureaucratic state: every impious soul has its appropriate place and every place apportioned a particular punishment keyed to a specific sin. More so than any previous author, Dante had a clear and logical understanding of the geography of the afterlife. He depicted Hell as a deep funnel with circular tiers. He and Virgil descended tier by tier from the gates of Hell, past the limbo of the virtuous pagans, and down through each circle, where those guilty of lust, gluttony, greed, wrath, heresy, violence, fraud, and treachery suffered for all eternity. At the bottom of Hell was Cocytus, a vast, frozen lake. Trapped in the ice of this lake was the gigantic, three-faced Satan, who beat his six massive, bat-like wings in vain to escape his imprisonment. Satan’s face was stained with tears and his chin dripped with the gore of history’s three worst traitors, whose souls he chewed endlessly and without pity in his monstrous mouths: Brutus and Cassius, who assassinated Julius Caesar in 44 BCE; and Judas Iscariot, who betrayed Jesus Christ himself. (Scott G. Bruce)

3.5 Is Hell Real: The Protestant Reformation and Modernity

And then, just as Hell was finally concretized by the Catholics so precisely that it even had its own detailed maps, the Protestant Reformers reverted back to some more speculative concepts.

Sure, they agreed with the Catholics that Death discriminates and that Hell is the destination of the wicked, but, as Scott G. Bruce notes, “they were much more likely to couch the punitive afterlife in abstract terms of remorse and wounded conscience rather than in concrete terms of torment in Hell-fire familiar from the Catholic tradition.”

And this debate has raged ever since. So much so that modern Christian apologists are still incapable of giving a better solution to the ethical problem of Hell than Thomas Aquinas. If it is not real, what do all those references in the Scripture mean; however, if it is real, how do we harmonize it with the idea of a merciful and benevolent God?

No wonder that Narnia-writer and lay theologian C. S. Lewis – whose Screwtape Letters I’ve enjoyed over and over again – writing in “The Problem of Pain,” states that if it lay in his power, “there is no doctrine which [he] would more willingly remove from Christianity than” Hell.

“But” – he adds – “it has the full support of Scripture and, especially, of our Lord’s own words.” Lewis concludes with something that isn’t as obvious: Hell, according to him, not only “has always been held by Christendom” but it also “has the support of reason.”

Neither is actually true, but the latter critically not. If it had been, then there wouldn’t be a problem – or a millennia-long discussion on the topic.

3.6 Visions and Near-Death Experiences: Hell Is Real

However, we must not forget that there are some people whose reasons have actually witnessed – or at least who say that they have experienced – some vision of hell. These are usually either saints or near-death survivors. They certainly form an intruding topic for further analysis and discussion, but, for the sake of brevity, I will have to limit myself to merely mentioning them here. However, for those interested, I warmly welcome you to read here five “terrifying” visions of Hell as related by as many now-saints; and here an account of four “creepy” visions of hell by people who have lived through real near-death experiences.

 4. Is Hell Real According to the People: What the Data Says

Bishop Berkeley was right to wonder if the fall of a tree produces any sound if nobody is around to hear it. Not because scientists discovered – mostly during the past century – that this may not be as unreasonable as it once sounded (consider, say, the Copenhagen interpretation of quantum theory), but because, for better or for worse, our perception of reality, more often than not, (re)defines that very same reality.

In other words, even if (to quote Neil deGrasse Tyson once again) the universe has no obligation to make sense to us, and even if this means that “thou shalt not kill” is an unnatural law we have invented at some point in history (which we most certainly did), does its “artificiality” matters now when we have created a shared structure of reality in which murdering someone is one of the most abominable deeds one can do?

By the same analogy, even if not many people have seen God (in the best-case scenario), does it matter if he actually exists if numerous have sacrificed their lives in his name, while numerous others have done the exact opposite premised on the same belief?

So, let’s see what the data says in relation to people’s belief in Hell. (In addition, World Religious News gives you updates on latest shifts and twists in the culturally-diversified religious community, and thus it can help you see some more of the big picture.)

4.1 The World

Interestingly enough, regardless of the advance of science, surveys and polls consistently show that about half of the world population still believes in Heaven and/or Hell, Heaven being – without exception – the more popular option of the two; however, time and again, they also demonstrate a significant gap between the beliefs of the Western Europeans and the rest of the world.

For example, one of the most recent surveys of this kind – Ipsos’ “Perils of Perception” global survey, conducted in about 40 countries during the period of Sept. 28-Oct. 19, 2017 – revealed that, on average, 45% of the world population believes in either Heaven or Hell:

Or, in the form of a bar chart for better viewing:

Few interesting statistics almost immediately stand out:

• On average, people tend to believe much more in Heaven (1 in 2) than in Hell (about 40%); the difference is especially evident in the case of Columbia and South Africa (countries of high percentage of believers), but, interestingly enough, the same can be said about many Western European countries (Germany, Norway, Denmark, Spain, Great Britain…)
• The only two countries where there is no discrepancy between the belief in Heaven and Hell are two Muslim countries: Indonesia and Turkey; here, almost everyone believes in both.
• Though there is a somewhat discernible inversely proportional correlation between economic/human development indices and belief in Hell across the globe (Western Europe, Far East Asia, Canada), the American continent (as a whole) seems to undermine this conclusion.
  • On average, only 17,6% of the people living in Far East Asia (China, Japan, South Korea) believe in Hell (21% believe in Heaven);
  • Just as well, only 17,2% of the people living in Western Europe (Italy, Great Britain, Spain, France, Norway, Germany, Sweden, Belgium, Denmark) believe in Hell (27,4% believe in Heaven);
  • However, 43,6% of the population of North America (United States, Canada, Mexico) believes in Hell (53,6% in Heaven);
  • And a whopping 61% of South Americans (Brazil, Peru, Argentina, Colombia) think that Hell exists (76,75% think likewise about Heaven)

Though it uses somewhat older data (from World Values Survey 2010-2014), the map below (via Reddit) illustrates this quite vividly:

4.2 The USA

So, all in all, the United States of America can be considered an exception: even though the most developed country in the world, more Americans believe in both Heaven and Hell than the worldwide averages. When compared to its northern neighbor, the divergence is even more striking: while only 28% of Canadians believe in Hell, twice as many Americans think that Hell is real!

However, when we break down the stats by state things get clearer: once again, we discover an apparent inverse correlation between how much a US state is developed and how many of its citizens believe in Hell.

Below is a map (via Reddit) which shows the percentage of Americans who believe in Hell by state, using data from the Pew Research Center’s 2014 study.

The concurrence is almost uncanny when you compare the above image to a map (created by Alice Hunter for Wikimedia Commons) of the American Human Development Index (HDI) within the United States for 2016) (the lighter shade of blue the field, the lower the HDI for the respective state):

Based on the things stated above, it comes as no surprise at all that the state with the highest HDI (Massachusetts, 6.18) is also the state where the lowest percentage of people (38%) believe in Hell; on the other side of the spectrum, the state with the lowest HDI (Mississippi, 3.81) is also the state where the highest percentage of people (77%) think that Hell is real.

For those interested in some more statistics, here are two charts I made which show the correlation between Americans’ belief in Hell and their religious and political affiliations:

If I am allowed to work out a tentative conclusion based on the available data, I guess I should not be wrong to say that the most common American/believer in Hell is a Christian Republican living in a state with an average or below average human development index.

 5. Is Hell Real: A Closing Statement

So, is hell real?

No. Of course not.

At least not any more than Olympus or Valhalla – or Westeros, for that matter.

Simply put – no matter what anybody says – it can’t be: it is a literary creation which we know for sure to have evolved over the centuries from a vision of a place which indiscriminately houses the dead to one part of a Heaven/Hell dichotomy which aims to balance in the Afterlife the abundant injustices on Earth.

This conclusion comes with several interesting topics for further consideration; interestingly enough, most of them are ironies.

5.1 Hell Is Not Sheol

First of all, the Hell we all know came to be when, sometime near the beginning of the first millennium, Roman ideas of the Underworld (Virgil’s Aeneid) were appended to the chilling – but neutral – Jewish vision of Sheol, the-family-tomb-turned-afterlife-world.

That way, “The Old Testament” began retroactively accommodating a Hell which couldn’t have existed for the majority of Jews before the advent of Christianity, since their eschatological notions most commonly included a Judgment Day, i.e., an event in the future which should mark the separation of the Just and the Vile; until then – death is indiscriminate, and everybody shares the same fate after his time on earth.

So, even though people think that Hell originated in the Bible, the ones who wrote the bulk of it don’t believe in Hell: as opposed to 70% of the American Christians who believe in Hell and 76% of American Muslims who share this belief – only 22% of American Jews think that Hell is real. Interestingly enough, that’s less than the number of atheists: 30%!

5.2 Jesus in the Underworld: The Harrowing of Hell

Christians found a great way to insert the doctrine of (continually existing) Heaven/Hell into “The Old Testament”: simply put, they replicated the Judgement Day. If for Jews the Judgement Day is one and it has still not come – for most of the Christians, Christ has both already come and will come again.

Christ’s Second Coming differs not one bit from the Jewish idea of a Day of Reckoning: it should mark God’s final and eternal judgment of the people from every nation of the world.

However, since Christ’s First Coming was an all too important event to have no eschatological weight in itself, it should surprise nobody that Christians had to infer that some aspect of this final judgment must have already happened.

And that’s how the doctrine of Christ’s descent into Hades was devised, gloriously named the Harrowing of Hell.

The logic goes thus: between Christ’s Crucifixion and Resurrection, he visited Hell/Hades and saved the souls of all the righteous people who had died ever since the beginning of the world. Though controversial, this idea fits nicely within the existing narrative: even if initially the Underworld was indiscriminate and it housed both the righteous and the vile, it isn’t so since the First Coming of the Christ.

Of course, this creates a complication as well: if the righteous are already in Heaven and the wicked in Hell – and if one’s death means an immediate one-way trip in one of these two directions – then what’s the point in Christ coming one more time?

5.3 A Christian God and an Unchristian Hell

Because of complications much more profound than this – the most challenging being why should a benevolent God create a place for eternal torment for the people he himself created? – many theologians have pondered and discussed the idea of Hell ever since the Roman Empire.

Ironically, the vision we have inherited one can find neither in the Bible nor in the writings of most of these theologians; it is, as we said above, an inherently literary one, influenced immensely by the epics of Homer, Virgil, Dante, and Milton (who, naturally, influenced one another in that order).

However, the notion of divine retributive justice – upon which Hell is usually structured in the imagination of the modern man (via, say, Dante’s Inferno) – predates Christianity by millennia (say, the Code of Hammurabi) and is, in fact, at odds with its central idea of forgiveness.

– and fascinatingly – the very idea of Hell questions the Christianity of the Christian God. And it begs the question: should a Christian forgive a fellow who has done one some injustice, when his god obviously doesn’t?

5.4 The Ultimate Irony: From Real to Metaphysical and Back to Real Hell

However, in my humble opinion, this is not the ultimate irony; the ultimate irony is much more chilling than a theological conundrum or, for that matter, any vision of Hell. Because, at the end of the day, the very question “Is Hell real?” says much more about us than it says about anything else.

5.4.1 The Real Hell: Gehenna

First and foremost, it should be telling that the imagery associated with Hell in Abrahamic religions started emerging back at the time when there was no idea of a discriminate Afterlife.

Namely, even at the time when Sheol was supposed to be the final destination for both merciful King David (1 Kings 2:6) and merciless armor-clad warriors (Ezekiel 32:27), Gehenna was an accursed place on Earth unambiguously associated with the wicked; and even in the absence of a heavenly counterpart, it remained to be so.

It was when the imagery of Gehenna was interspersed with Hellenistic ideas of the Afterlife that Sheol metamorphosed into Hell. In Islam, in fact, Hell is called Jahannam, a word etymologically related to this Old Testament Gehenna.

It’s a striking irony when you start thinking about it: a small valley in Jerusalem where children were sacrificed by fire seemed such an abominable place to the eyes of the living that writers used the imagery (fire, false gods, punishments) to invent an Afterlife of eternal torment for the dead.

5.4.2 The Personalized Metaphysical Hell: Poetic Visions

In other words, the metaphysical actuality of Hell was shaped by the building blocks of physical reality. But this where it gets even more frightening: once that happened, Hell began an existence of its own. And while reality is bounding, imagination is limitless. So, writers started reimagining Hell over and over again – if only so that they can use it as a tool to further their own agendas.

Thus, Virgil used Aeneas’ trip to the Underground to advance the worldview of the Roman Empire: in the eternally green fields of Elysium (which is something like a Heaven inside Virgil’s Hell), Aeneas hears from his father a prophetic vision of the future destiny of Rome, which, among other things, celebrates the glory of the ruler which commissioned the writing of the Aeneid in the first place, Octavian Augustus, Rome’s first emperor.

Guided by Virgil, Dante went a step further and built a highly personalized version of Hell, in which many people suffer not because of their sins against humanity, but because of their sins against Dante himself.

And, ay, there’s the rub: every vision of Hell ever since (or before) is as personalized as Dante’s. And it is difficult to overemphasize the danger of this. The reason why the justice system is so complicated is due to the fact that almost nothing in real life is as simple as the distinction between black and white.

However, we sure would want it to be; and the Heaven/Hell dichotomy is the absolute metaphysical pinnacle of this (in terms of origin) primitive belief, which philosophers – and justly so – deem it an informal fallacy.

The effects?

As it usually happens when someone uses fallacies to argue something which can have actual effects – potentially terrifying.

5.4.3 The Real Hell and Jordan Peterson

And this brings me back to Jordan Peterson whom I mentioned in the Introduction:

In the video above – and elsewhere – Jordan Peterson says quite explicitly that even though he suspects that there may be some kind of metaphysical reality beyond the metaphor of Hell, he can’t really know if it actually exists.

And he also describes heaven-like experiences as pointers towards the way that things could be, saying that “it’s incumbent on people to work as hard as they can, not to fall into Hell and drag people there with them and to work as diligently as possible to bring Heaven onto Earth as rapidly as possible.”

Now, one of postmodernism’s main contributions to the history of thought – one which Jordan Peterson unjustly and discriminatorily distorts – has been its attempt to question the stability of language. And sentences such as this prove why such an endeavor makes sense – as much as they prove why no intellectual living in the XXI century should allow himself to be unambiguous in relation to religious questions which have straightforward scientific answers.

Simply put, because not everybody shares the same visions of God and Satan, of Heaven and Hell. “I believe that I am acting in accordance with the will of the Almighty Creator,” writes, after all, Adolf Hitler in Mein Kampf (London: Houghton Mifflin, 1969; p. 60), “by defending myself against the Jew, I am fighting for the work of the Lord.”

Unfortunately, that is something many perpetrators of crimes against humanity also believe: that they are Godsend Messiahs whose objective is to bring Heaven on Earth and take people with them; of course, in doing that, they are actually bringing their own version of Heaven on Earth; and this usually also means – by implication – someone else’s version of Hell.

Imagine that you’re Hitler and that you firmly believe that the Jews are devilish creatures that have brought upon the downfall of your world; now go back and read Jordan Peterson’s sentence once again.

That’s right: even though Peterson has no intention of saying that whatsoever (in fact, he’s saying the opposite), what you will actually hear is that it’s your obligation to proceed to the Final Solution.

5.4.4 “Hell is Other People”

Scott G. Bruce concludes his Introduction to The Penguin Book of Hell with this blood-curdling paragraph:

Despite the erosion of traditional religious beliefs in the modern era, Hell has survived and prospered. While the belief in Hell as an actual place has declined in recent centuries, the idea of Hell has endured as a dominant metaphor and, frighteningly, as an inspiration for how to treat other people. From the world wars and the Holocaust to the plight of prisoners and detainees, the political calamities of the modern world have increased the currency of the concept of Hell as a metaphor for torment and suffering. Although many modern people have turned their backs on a literal understanding of Hell as a place of future punishment, they nonetheless draw inspiration from imaginative traditions about the punitive afterlife to cause suffering to others in this present life, to ‘give them hell.’ The modern technologies and rational ways of thinking that supposedly mark our progress over earlier generations now allow us to commit mass murder and replicate infernal landscapes at the touch of a button; in an ironic reversal, we have become the very demons our ancestors trembled to meet when death foreclosed on their lives.

And this calls into mind a quote by Sartre from his play No Exit in which three deceased characters (Joseph Garcin, Estelle Rigault, and Inès Serrano) are punished for eternity by being locked into a room together. Near the end of the play, Joseph Garcin comes to a sudden realization:

All those eyes intent on me. Devouring me. What? Only two of you? I thought there were more; many more. So this is hell. I’d never have believed it. You remember all we were told about the torture-chambers, the fire, and brimstone, the ‘burning marl.’ Old wives’ tales! There’s no need for red-hot pokers. Hell is other people!

True, Sartre has something else on his mind – the existential dread of existing both as a subject and an object in someone else’s gaze – but, allow me to misuse him once again (after all, he has been misused numerous times before).

Because, dear Ferdinand, you’re right after all: hell is indeed empty, and all the devils are here. And in the eyes of other people – that includes us, as well.