In the middle of the 2nd millennium bce, Indo-European peoples migrated into northwestern India, bringing with them a religion influenced by that of ancient Iran. According to the great texts of this tradition, the Vedas (c. 1500–1200 bce), the proper performance of sacrifices establishes right relations with the cosmos, enabling one to prosper in life and to join one’s ancestors in the sky in death. The ritually unprepared, and in later accounts the ignorant and morally unworthy, face the grim prospect of near-extinction or descent into a dark, cold underworld.
In the esoteric teachings recorded in the foundational philosophical texts of classical Hinduism, the Brahmanas and Upanishads, hope for a joyful immortality depends upon finding within oneself, and harnessing through spiritual discipline, the mysterious power brahman, which pervades the universe and dwells hidden in the sounds and gestures of ritual sacrifice. Those who die unprepared must be reborn (samsara) to live out the consequences of their past deeds (karma). Grave sins incur a miserable rebirth in hell or an interval in hell en route to rebirth on a low plane of existence. The goal of Hindu practice is to be freed from all forms of birth and to be restored to a state of perfect consciousness and imperishable bliss in communion with the divine.
As Hindu mythology evolved, Yama, at first a celestial god and judge of the dead, became associated with death in its most fearsome aspect, and the underworld hells became as numerous and varied as the heavens. The Puranas, encyclopaedic collections of Hindu myths and legends, supplied vivid details on the modalities of dismemberment, piercing, burning, and putrefaction assigned to each hell and specific to each crime. In the devotional forms of Hinduism that began to flower in the 12th and 13th centuries and continue to predominate today, the wish to avoid rebirth in hell is a powerful incentive to offer worship and perform selfless acts. Hindu philosophers and mystics, however, have continued to concentrate on the ultimate goal of transcending rebirth completely through spiritual discipline. Buddhism
A philosophical salvation movement arising in the same ascetic milieu that produced the Upanishads, Buddhism stresses the impermanence of all states of samsara and offers a variety of spiritual practices for attaining liberation. So long as one is driven by ignorance and desire and is encumbered by the residue of past deeds, death brings no cessation to repeated rebirth. One may be reborn as a god (deva), demigod (asura), human being, animal, hungry ghost, or hell being. Early Buddhist texts speak of multiple hot hells beneath the earth, but Mahayana traditions locate hells throughout the millions of universes in which sentient beings suffer and compassionate buddhas teach. Although all these realms are deemed ultimately illusory, the suffering of hell beings and hungry ghosts (who are tortured by unceasing hunger and thirst) is excruciating, and its vivid depiction in Buddhist literature and art heightens the sense of urgency to perform good deeds, to transfer the merit thus gained to those in need, and to take refuge in the protection of buddhas and bodhisattvas (those who vow to become a buddha and dedicate themselves to helping others achieve enlightenment). Mahayana Buddhism extols the compassion of great bodhisattvas who use their magical power to descend to the lowest hells in order to preach the saving dharma (the universal truth taught by the Buddha) and to share their merit with the wretched. The compassionate presence in hell of the bodhisattvas Avalokiteshvara (often portrayed as a beautiful young female and known as Guanyin in China and as Kannon in Japan), Kshitigarbha (known as Dizang in China and as Jizō in Japan), and the heroic monk Mulian (who interceded with the Buddha and won his mother’s release from torment in hell) are, therefore, important examples of this Mahayana teaching.
Kannon, the bodhisattva of compassion; Takasaki, Japan.Tsuneo Iwata/Bon
In China the confluence of Buddhist, Daoist, and folk traditions produced an elaborate ceremonial system for relieving the suffering of hungry ghosts and hell beings and exorcising their negative influence on the living. Hell, with its 10 fearsome courts, is a bureaucracy where judges are amenable to bribes and souls undergo trials and endure judicial tortures. The deceased are supported by their living kin, who remember them with honour, performing good deeds, sponsoring rituals in their name, and burning or decorating the grave with paper effigies of money, food, clothing, cars, and other essentials. Esoteric rites for opening the gates of hell and feeding the hungry ghosts and hell beings extend this filial compassion from the family to the whole population of suffering beings. Purgatorial in nature, Chinese hells are not beyond the reach of human intervention, and the shared obligation to succour the beings who suffer there has been a powerful force for social cohesion. Modern attitudes
In the modern world, especially in the West, cultural shifts caused by the Enlightenment, 19th-century liberalism, and the psychotherapeutic culture of the late 20th century have contributed to a decline in the belief in an everlasting hell. Defenders of the belief regard this as a lamentable loss of nerve, of faith, and of moral seriousness. Hell may not be wished away, in their view, but must be conquered—by the merciful saviour who liberates the spirits from bondage, by the overpowering force of divine forgiveness, or by a final battle, the ultimate outcome of which, some hope, will be hell emptied, hell despoiled. Carol Zaleski
Citation Information
Article Title: Hell
Website Name: Encyclopaedia Britannica
Publisher: Encyclopaedia Britannica, Inc.
Date Published: 29 May 2019
URL: https://www.britannica.com/topic/hell
Access Date: August 19, 2019
Additional Reading General works
A valuable general study is Alan F. Segal, Life After Death: A History of the Afterlife in the Religions of the West (2004). A detailed examination of hell in Western religion is provided in Alan E. Bernstein, The Formation of Helclass="underline" Death and Retribution in the Ancient and Early Christian Worlds (1993), the first volume of a projected multivolume history of hell. Kaufmann Kohler, Heaven and Hell in Comparative Religion (1923), is an older but still useful study.
Artistic portrayals, as well as treatments of hell in popular culture, are examined in Clifford Davidson and Thomas H. Seiler (eds.), The Iconography of Hell (1992); and Alice K. Turner, The History of Hell (1993). Ancient Middle East and Mediterranean
On the subject of hell in ancient Egypt and Mesopotamia, there is helpful material in Erik Hornung, The Ancient Egyptian Books of the Afterlife, trans. by David Lorton (1999; originally published in German in 1997); and John H. Taylor, Death and the Afterlife in Ancient Egypt (2001).