“Seth material” search engine (Jane Roberts)

Love, therefore, can contain hate very nicely. Hatred can contain love and be driven by it, particularly by an idealized love. (Pause.) You “hate” something that separates you from a loved object. It is precisely because the object is loved that it is so disliked if expectations are not met. You may love a parent, and if the parent does not seem to return the love and denies your expectations, then you may “hate” the same parent because of the love that leads you to expect more. The hatred is meant to get you your love back. It is supposed to lead to a communication from you, stating your feelings — clearing the air, so to speak, and bringing you closer to the love object. Hatred is not the denial of love, then, but an attempt to regain it, and a painful recognition of circumstances that separate you from it.

Now: Often you are taught not only to repress verbal expression of hate, but also told that hateful thoughts are as bad as hateful actions.

(“In these passages on hate, and elsewhere in this book, Seth goes more deeply into the nature of our emotional life than he has before. His earlier comments on hate, for example, were made when he had to consider the level of understanding of those who were witnessing the session. One such instance is mentioned on page 248 of The Seth Material, when, in response to a declaration by a student in my ESP class, Seth took the conventional idea of hate for granted on the part of the student. Then he answered accordingly: ‘There is no justification for hatred…. When you curse another, you curse yourselves, and the curse returns to you.’” The answer must be considered in the light of the previous conversation, in which the student was trying to justify violence as a means of attaining peace. Seth’s main concern was to refute that concept.

If you hate evil, then beware of your conception of the word. Hate is restrictive. [...] You will find more and more to hate, and bring the hated elements into your own experience.

[...] If you hate another person, that hate may bind you to him through as many lives as you allow the hate to consume you. [...]

Now I am emphasizing the issue of hate in this chapter on reincarnation because its results can be so disastrous. A man who hates always believes himself justified. He never hates anything that he believes to be good. [...]

“I hate.” A person who says “I hate” is at least stating that he has an “I” capable of hating. The one who says, “I have no right to hate,” is not facing his own individuality.

A man or woman who knows hate also understands the difference between that emotion and love. [...]

[...] He sees hate in his own heart, what he calls hate, which is but fear, so he projects it into another man’s face and says the man hates him; and he may slay the man. But the hate never existed, that is, what mankind thinks of as hate never existed.

Hate is unreasoning fear. [...] Hate is that which is not love. [...]

Hate is that which fears to join, and hence is separate, and that is all.

[...] You cannot love yourself and hate the emotions that flow through you at the same time; because while you are not your emotions, you identify with them so often that in hating them you hate yourself.

“I feel inferior because my mother hated me,” or, “I feel unworthy because I was scrawny and small as a child.” [...] It is up to you as an adult to get on top of your beliefs, to realize that a mother who hates her child is already in difficulties, and that such a hate says far more about the mother than it does about her offspring. [...]

[...] If your mother hated you, you may have used that to assert independence, to give you an excuse or a pathway; but in all cases you form your own reality, and so you agreed to it.

[...] For if you hate, you create a hateful reality. And to the extent that you hate, you find reality hateful. [...]

Previous hates unresolved.

(“Can Jane consciously get rid of that hate and open her spirit on this plane?”)

(“What previous hates of Jane’s are unresolved?”)

[...] There is as much natural aggressiveness in love as there is in hate. Hate is a distortion of such a normal force, the result of your beliefs.

[...] A steady barrage of hateful, revengeful thoughts should actually lead you to look for the beliefs from which they are gaining their strength.

[...] In their way the hateful or revengeful thoughts are natural therapeutic devices, for if you follow them, accepting them with their own validity as feelings, they will automatically lead you beyond themselves; they will change into other feelings, carrying you from hatred into what may seem to be the quicksands of fear — which is always behind hatred.

[...] “I hate to leave them like that,” she said several times, then finally added a couple of lines that she wasn’t very satisfied with:

[...] If you hate, you will be hated. You will attract hate.

[...] So she hated this sister of his and thought: was this, this squalor, what he wanted? And she looked at Jay and was envious, and hated him for being the sort of man she wanted and did not get.

(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.

[...] (Emphatically:) Hate is seen as far more efficient than love. [...]

[...] They have been alternately honored and feared, loved and hated. [...]

Old Hates

Old hates lie in wait for the infant
As he grows into a man,
Then they leap upon him
When he puts his father’s coat on.
When the father’s bones drop into the grave,
The lice flock up as the dark earth falls
To feed on a son’s guilt love.

No man can look in his son’s face,
What was done to him he does in turn,
For he carries the hate in his blood.
Ghosts of days forgotten,
Tragedies unseen, unspoken,
Wait in the past’s proud flesh,
And nothing can shake them off.

[...] Iran hates the Communists, but us also. “Maybe they hate us even more,” Jane laughed.)

[...] You cannot hate yourself and love anyone else. [...] You will instead project all the qualities you do not think you possess upon someone else, do them lip service, and hate the other individual for possessing them. [...]

Now: Sometimes you may think that you hate mankind. [...]

When you think you hate the race most, you are actually caught in a dilemma of love. [...]

[...] “I do not know whether she hated me or not. I guess she hated me.”

[...] He had no one now to talk to, and he hated his daughter the more, and railed that she had forsaken him in his old age, after he had cared for her through the long years.

[...] In the past he hated the man who took away the daughter.

I hate to tell you this, and I cannot follow through in one evening’s session, but the idea of movement and the idea of time are not at all connected in reality. [...]

[...] or hated me or tried to physically attack me... [...]

(“Well,” I said to Jane after class, as we discussed the Chinese-American situation cited by Seth, “I don’t know about counterpart relationships in other kinds of realities, but it’s certainly obvious that at least some physical counterparts can hate each other …” So the larger self, I thought, would be quite capable of seeking experience through its parts in every way imaginable. Although it might be difficult for us to understand, let alone accept, the whole self or entity must regard all of its counterparts as sublime facets of itself — no matter whether they loved, suffered,⁵ hated, or killed each other or “outsiders.” [...]

[...] Our young man hates the Americans. [...]

[...] And if an individual strongly disliked a counterpart in another land, wouldn’t this quality of emotion be detrimentally reflected in the person doing the hating?

You both know again what love and hate are, but as I told you before try to think in new ways. Love and hate for example are action. [...]