“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.

The child’s antagonism is based upon a firm understanding of its love. Parents, taught to believe that hatred is wrong, do not know how to handle such a situation. Punishment simply adds to the child’s problem. If a parent shows fear, then the child is effectively taught to be afraid of this anger and hatred before which the powerful parent shrinks. The young one is conditioned then to forget such instinctive understanding, and to ignore the connections between hatred and love.

(“In using the word ‘curse,’ Seth is not referring to swearing, but to directing hatred against another. Until the individual comes to terms with himself and his emotions, the hatred will return, because it belongs to the one who hates and not to anyone else. The earlier instructions on handling emotions, in Chapter Eleven, provide a framework in which hate can be faced and understood. Also important in this context is Seth’s frequent reminder that the expression of normal aggression prevents the buildup of anger into hatred.”)

We will take as an example hatred. Hatred does not exist as a basic psychological structure. [...]

The individual then constructs fear and hatred into physical construction, giving fear and hatred definite physical form. [...]

Inadequate perception, manipulation, or construction in the psychological structure of consciousness survival leads to the psychological creation of fear and hatred.

[...] A man who kills with hatred will have his hatred to contend with, but he is not able to kill anyone who has not decided to die—and to die in a particular manner; that is, someone who wants his death blamed on another, who would not commit suicide, who would not choose a long illness—someone who is ready to die but does not want to deal with the circumstances, and wants indeed to be surprised by death.

[...] Any violence or hatred serves a purpose beyond itself, so that man in a way often performs services of which he is not consciously aware.

[...] He thinks he is being just, therefore, in his hatred, but the hatred itself forms a very strong claim that will follow him throughout his lives, until he learns that only the hatred itself is the destroyer.

To die with hatred for any cause or people, or for any reason, is a great disadvantage. [...]

[...] If you insist upon harboring hatreds within you now, you are very likely to continue doing so. [...]

It is pointless to ignore the fact that you feel hatred, even though hatred is a distortion of a basic psychic mobility. Unless you learn never to distort the basic consciousness survival in terms of hatred, you will always have to deal with seemingly unresolved hatreds and aggressions.

[...] In their avarice and hatred they serve a purpose.

Some automatically soak up the hatred of others like a sponge. [...]

[...] If you release yourself from hatred, then you automatically release yourself from any such relationships in the future — or any experiences that are based upon hatred.

You will be bound to those you love and those you hate, though you will learn to release and lose and dissipate the hatred. You will learn to use even hatred creatively and to turn it to the higher ends, to transform it finally into love. [...]

If there is one message I would give to you all, it is that there is no justification for killing—there is no justification for hatred—there is no justification for violence. [...]

[...] 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.

[...] You may feel quite virtuous, for example, in hating evil, or what seems to you to be evil; but if you find yourself concentrating upon either hatred or evil you are creating it. [...]

Hatred of war will not bring peace — another example. [...]

[...] A sudden but intense feeling of hatred or resentment or fear may cause tragic physical circumstances, for example. [...]

With Ruburt this involves an aping, or adoption, a symbolic attempt to become the hated object, and therefore to be free of any hatred that might be directed by that object toward Ruburt.

[...] You may try to ignore what you consider other programs dealing with hatred, fear, or violence. You might do such a good job of organizing your physical data about your ideal that you shut out any emotions that involve fear, violence, or hatred. [...]

[...] The mother’s hatred, Jane said, led to her need for protection — perfectly normal, I said. [...]

[...] Thus the hatred of one generation of adults whose parents were killed in a war helps generate the next one.

[...] He had nothing to do with making his mother a cripple, nor does his fear, hatred or scorn of her keep her in that condition.

[...] He had never known hatred however. [...]

[...] Had the hatred not existed in the Germans, it could not have been channeled as it was against the Jews. [...]

[...] and when thoughts of resentment and hatred are materialized, you end up with wars. [...]

[...] Joint action seems the only course, but a joint action in which each individual must actually be forced to act, driven by frenzy, or fear or hatred, incensed and provoked, for otherwise the fanatic fears that no action at all will be taken toward “the ideal.”