The Devil; analysis on humanity’s greatest fear.
A comprehensive analysis explaining why the existence of the devil is the worst possible outcome in real life on a theistic narrative.
17.06.26
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Renzo R (rome) — @rcrenzoo
Introduction
Whether an individual has its own personal goals, fears and dreads, it is not entrancingly difficult to establish one common fear as the peak of all its pairs. Humanity has always found the idea of evil for most interest, and alongside the development of religions, many have decided to establish one being whose sole purpose is to be the pinnacle of darkness, standard evilness, and carrier of all terrible sins. He is called the Devil.
Alongside all three characteristics, it is associated that the Devil is the primary power and governor in what we call “Hell”. Hell is mostly defined as the place where God cannot reside, and where all who do are so far away from his being, that they suffer in what we call damnation. The common characteristic of hell is that it’s the devil’s domain; whereas he holds true power in such, or not, it is him who the pits are associated with.
Inspired by Ivan Karamazov’s (Deuteragonist from the novel “The brothers Karamazov” by Fyodor Dostoyevski) greatest nightmare, the Devil, I’ve decided to conduct a personal analysis on why I consider the existence of the Devil as the outcome humanity should hold most grudge and terror against.
Reasoning
To accurately explain the reasoning behind this premise, we must understand that it is common (and “true”) to say that: If God (G) holds all true power (x), then there is no being more powerful than such, so the Devil (D) cannot possibly compete (- G(x) > D(x) -).
We will also pre establish the common supposition that God is all good — Expressed as: G(1), and that the devil is its perfect opposite in the moral compass — D(-1).
There are certain issues notable in this initial premise based on narrative, alongside more philosophical conclusions. Common expressions I use for the analysis:
- G ∈ D (God may be part of the Devil, or Devil is part of God).
2. If “G(x) > D(x)” then G(-1) (In case God is more powerful, he is equally evil to the Devil).
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3. If “G(1)” then G(x) = D(x) (The devil must be equally powerful to a good God, to allow his OWN existence).
Development
Now that the three main points have been laid out, I can accurately explain the reasoning behind each and eventually conclude on why the existence of the Devil is the scariest possible outcome in theism.
The first and second claim (G ∈ D) (“G(x) > D(x)”) are based upon a common narrative, that God is within all, and so that he is all powerful too.
God is; God is am, and all things combined. God holds all power, and all creation is his domain; all logical actions or outcomes are part of his plan, purpose or have crossed his psyche.
So established, if the Devil truly exists, and God is within all, God is within the devil. God represents no matter what the thing is. It is inevitable for one that resides all possible concepts to not be its primary factor, especially if it holds massively more power than all other characteristics.
What does this mean? If the devil exists, then God is inside of him (G ∈ D).
This conclusion alone may appear arbitrary, and in fact holds no real meaning, until you face the second claim that works alongside, which is that God is supposedly more powerful than the Devil (“G(x) > D(x)”). The observable consequence with this claim is that it fully warps our perspective in God´s moral compass.
As established prior, God is supposedly all good, and the Devil, as its polar opposite, is the pinnacle of evil; working alongside the first issue presented, then it appears that even God being more powerful is not willing to end his creation (thus G(-1) ) — or even, never have invented it, even if its existence within the universe represent the possibility of pure evil, holding the pinnacle of sins and all its peers, master of persuasion against humans, who cannot compete against the irresistible charm of the result of a morally warped, perfect experiment as so is the Devil.
God residing in all also results in the conclusion that he is evil; whether he allows mass destruction and predation by himself, or permits the devil’s existence, who caused the original sin resulting in the same predation, then he is paradoxically evil, presenting to us the possibility of a warped God to our understanding.
Why is all this scary? Because the existence of the Devil annihilates all narrative value for a good God, making him either evil, or indifferent to destruction, even maybe the sole cause for destruction. It would also evaporate thousands of years of theological development and refinement, making for terrible consequences in the human psyche and analysis for most theistic aspects.
The third and last point is by far the most terrible and possible, given historical events and current state of the world.
This idea attempts to evaluate the possibility of God being equally powerful to the Devil, thus fully powerless against him. Based upon the fact that if God is truly good — G(1) — then the existence of the Devil — D(-1) — makes no possible sense, unless they are of equal power — G(x) = D(x) -, therefore proving that, if God is good, he either isn’t all powerful, or is paradoxically powerless against the pure force of opposition, evil.
Why is it so scary? Because this argument evidences the possibility of God being unable to fight against the force of darkness, thus holding equal value against each other, and giving the possibility for the Devil to attempt universal domination, condemning humanity and all CLFs (conscious life forms) to a reign of terror, and basically hell.
What is far scarier about this conclusion is that it’s circular, and regresses to point number two, because, if we hold the original narrative that “G(x) > D(x)”, then the devil cannot possibly be as powerful against God as established in point number three, thus making God plausibly evil — G(-1) — for allowing his existence.
Conclusion
These seemingly irrefutable arguments lead us to two main conclusions that are of equal terror for humanity’s near destiny. That either God is evil, or that he is weak. And man shall fear both, because in either conclusion humanity is condemned to damnation, predation or eternal sorrow.
(This set of arguments also somewhat equally prove either conclusion, thus making it a strong argument against religions such as christianity).
