“Seth material” search engine (Jane Roberts)

Power does not basically imply superiority over. There is the power of love, for example, and the power to love. Both imply great action and vitality, and an aggressive thrust that has nothing to do with violence. Yet many people have physical symptoms or suffer unpleasant situations because they are afraid to utilize their own power of action, and equate power with aggression — meaning violence. (See the 634th session in Chapter Eight.)

(Pause.) Love is propelled by all of the elements of natural aggression, and it is powerful; yet because you have made such divisions between good and evil, love appears to be weak and violence strong. This is reflected in many levels of your activities. The “devil” becomes a powerful evil figure, for example. (Emphatically:) Hate is seen as far more efficient than love. The male in your society is taught to personify aggressiveness with all of those antisocial attitudes that he cannot normally demonstrate. The criminal mind expresses these for him, hence the ambiguous attitudes on the part of society, in which renegades are often romanticized.

(Long pause at 10:36.) Throughout the ages monks, priests, and religious organizations have become segregated from the rest of humanity. They have been alternately honored and feared, loved and hated. Their knowledge has been envied and yet held in superstitious awe.

(11:44.) If you hate a parent, for example, you cannot use the point of power to tell yourself that you love the parent instead. The earlier exercises will have helped you understand the reasons for the hate.