S E T H  pg. 2

Seth speaking through Jane.

All Excerpt 'Titles' are by Joe, Highlighting too.

SETH on The Criminal Element

From, The Nature of Personal Reality

[Bold print added by Joe for emphasis]

from session 661

...In your prisons you do the same thing, of course, isolating groups of people with like beliefs — denying them all natural stimuli so that a greater contagion of similar beliefs ensues. You separate such people from the normal contact of their loved ones, and all usual conditions for growth or development.

from session 662

Most criminals, in or out of prison, share a sense of powerlessness and a feeling of resentment because of it. Therefore they seek to assure themselves that they are indeed powerful through antisocial acts, often of violence.

They desire to be strong, then, while believing in a lack of personal strength. They have been conditioned, and furthermore have conditioned themselves, to believe that they must fight for any benefits. Aggression becomes a method of survival. Since they believe so strongly in the power of others, and in their own relative powerlessness, they feel forced into aggressive actions almost as a preventative measure against greater violence that will be done against them.

They feel isolated and alone, unappreciated, filled with rage, this is being constantly expressed — in many cases, though not all — through a steady series of minor social crimes. This applies whether or not major crimes are committed; so the simple expression of aggression without understanding does not help.

In the case of criminals and their belief systems, aggression has a positive value. It becomes a condition for survival. Many other characteristics that might mitigate such behavior are minimized, and can be seen as dangerous by them.

from session 663

You isolate the criminal element, therefore, in an environment in which any compensations are refused. the entire framework of a prison — with its bars — is a constant reminder to the convict of his situation, and reinforces his original difficulty.

Any normal home life is denied him; and along with the overall concentration upon the problem at hand, all other stimuli is purposely held to a minimum. In their ways, the warden and guards subscribe to the same set of beliefs as that held by their prisoners — the idea of force and power is accentuated on both sides, and each believes the other its enemy.

The guards are certain that the incarcerated are the dregs of the earth and must be held down at all costs. Both sides accept the concept of human aggression and violence as a method of survival. The prisoners' energies are usually used in boring, innocuous tasks, even though some attempt is made to provide vocational training in many institutions.

Both prisoners and officials, however, take it for granted that most of those now behind bars will return time and time again. The confined project their personal problems out upon the society. Society returns the "favor." In the same way individuals often think of certain characteristics as animal or evil, and attempt to isolate those portions from other areas of their own activity. Power or the lack of it, and attitudes surrounding either mode, are often involved.

Remember Augustus, in the case mentioned earlier in this book. Augustus felt powerless, considering power in terms of aggression and violence, so he isolated that portion of himself from himself and projected it into a "second self." Only when this second self became operative could he display any power. Because his basic concept held aggressiveness and power as one, however, then the strength to act automatically meant the strength to be aggressive. And here aggression was equated with violence.

Now in its way that was a transference of a problem in a unique manner. The need to act and be in control of action is paramount in conscious beings. Augustus therefore actually created from himself a position of power from which he could, at least for a while, operate. He had to pretend amnesia so as to hide this mechanism from himself. As long as power is equated with violence, then you will feel it necessary to regulate normal aggression in your behavior; and considering power as violent, you will be afraid to act to some extent. You will then consider goodness and powerlessness to be somewhat synonymous, and equate power with evil. Not wanting to face such "evil" in yourself, you may then direct it outward and transfer it to another area.

As a society you may project it upon the criminal, as a nation upon a foreign country. As an individual you may place this power upon an employer, a labor union, or any other segment of society. In whatever area you choose, though, you will feel relatively weak in comparison with the strength that you have projected outward. You meet your own denied power, you see, whenever you find yourself in a situation where you feel weak in comparison to another person or situation that frightens you.

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.

Such feelings arouse artificial guilts. The individual who speaks out most loudly for the death penalty feels that he himself should really be condemned to death, to pay for the great aggression (violence within him that he dares not express.

The criminal or murderer being executed dies for the "evil" within each member of his society, then, and a magical transference takes place.

Love is propelled by all 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. 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.

The detective and his criminal wear versions of the same mask. Following such ideas, you end up with segregations in which the ill, being powerless, are isolated; the criminals kept together; and the old are held in institutions or in cultural ghettos with their own kind. Transference's of personal problems are all involved here, and clusters of beliefs.

The criminal element represents the individuals own feared and unfaced aggressions. These fears are closeted on an individual basis, and those people who express them socially are imprisoned. The enforced incarceration of violent men often leads to riot, and the private closeting of normal aggression often brings psychological rioting and out bursts of physical symptoms.

In all cases, little effort is made to understand the basic problems beneath, and the social segregation merely builds up the pressure, so to speak, so that those with like beliefs are kept in a situation that only perpetuates the basic causes.

Unknowingly, the sick often give up their healthy power to act to the physicians. The doctors accept this mandate since they share the same framework or belief, so the medical profession obviously needs patients as badly as the ill need the hospitals. Society as you know it, not understanding the nature of normal aggression, considers it violent. The prisons and law enforcement agencies need criminals in the same way that the criminals need them, for they operate within the same system of belief. Each accepts violence as a method of behavior and survival. If you do not understand that you create your own reality, then you may assign all good results to a personified god, and need the existence of a devil to explain the undesirable reality. So churches as they now exist in Western society need a devil as well as a god.

Natural aggression is simply the power to act.

Your own attitude about these issues will tell you much about your self and influence your own personal reality.

If you equate power with youth then you will isolate the elderly, transferring upon them your own rejected powerlessness, and they will seem to be a threat to your well-being. If you agree that violence is power then you will punish the criminal with great vindictiveness, for you will see life as a power struggle, and will concentrate upon the acts of violence about which you read. This may bring such aspects into your personal life, so that you yourself meet with violence — hence deepening your conviction. If you accept the basic idea that evil is more powerful than good, then your beneficial acts will bear little fruit because of your own framework; you assign such small power of action to them.

There are many subsidiary beliefs connected to these convictions. They can all work in such a way that you deny yourself the use of your abilities — and this in turn causes you to project them outward upon others.

Christ by Akiane Kramarik

SETH on Christ, the Crucifixion, Human Consciousness and Actual History

Joe’s title:
On Christ, the Crucifiction, Human Consciousness and Actual History
From Session 11 of Seth’s book The Magical Approach

Now: Christ was not crucified — therefore he did not resurrect, coming out of the tomb, nor did he then ascend into heaven. In the terms of the biblical drama,..

Now, in the facts of history, there was no crucifixion, resurrection, or ascension. In the terms of history there was no biblical Christ, whose life followed the details given. The organization of the church is a historical fact. The Power, devotion and energy, the organizational expertise of Christianity, cannot be disputed. Nor can it be disputed that Christianity was based upon great religious and psychic vision. To some extent it involved the intuitional reorganizational of subjective, and then objective, realities.

I have told you, however, that the world of events springs from the world of ideas. It seems certain that “something” happened “back then”— and that if you could go back there, invisibly studying the century, you would discover the birth of Christianity. But Christianity was not born at that time. You might say that the labor pains were happening then, but the birth itself did not emerge for some time later.

Jewish shepherds represented the placenta that was meant to be discarded, for it was Jewish tradition that nourished the new religion in its early stages before its birth. Christ, as you know, was a common name, so when I say that there was a man named Christ involved in those events, I do not mean to say that he was the biblical Christ. His life was one of those lives that were finally used to compose the composite image of the biblical Christ.

The mass psyche was seeking for a change, an impetus, a flowering, a new organization. The idea of a redeemer was hardly new, but ancient in many traditions. As I stated before, that part of the world was filled with would-be messiahs, self-proclaimed prophets, and so forth, and in those terms it was only a matter of time before man’s great spiritual and psychic desires illuminated and filled up that psychological landscape, filling the prepared psychological patterns with a new urgency and intent. There were many throw-away messiahs — men whose circumstances, characteristics, and abilities were almost the ones needed — who almost filled the psychic bill, but who were unfitted for other reasons: they were of the wrong race, or their timing was off. Their intersection with space and time did not mesh with the requirements.

You must understand the long trail of psychological reality that exists before you have a physical event. You must understand man’s need and capacity for fulfillment, dramatization, and psychic creativity.

There is nothing that happened in those times that is not happening now in your own: You have numberless gurus, people who seemingly perform miracles. So there were in those days some rather disconnected events that served as the focus point for great psychic activity: People wanted to believe, and their belief changed the course of history. It doesn’t matter that the events never happened — the belief happened. And the belief was man’s response to intuitional knowledge, to inner knowing, and to spiritual comprehension.

These all had to flow into reality, into psychological patterns through man’s own understanding. They had to flow into the events of history as he experienced history. They had to touch the times, and they did so by transforming those times for later generations.

I want it understood that the accomplishment is breathtaking in its grandeur — more so because man formed from his psyche such a multidimensional spiritual drama that its light struck upon this or that person, this or that place, and formed a story more powerful than any physical event could be — hence its power.

Too-literal translations of such material often lead to grief, and the creative thrust becomes lost. The great mystery, of course; and great questions, rest in the nature of that inner reality from which man weans his religions; and in the power of the creative abilities themselves that bring them into birth. Such activities on a large scale are the end result of each natural person’s individual relationship with nature; and with nature’s source.

SETH on Sleep, Dreaming and the Dream Art scientist

  "...Now remember something else. When I speak of dreaming , I am
not speaking of something that is less real or vital than the reality
you know. So when I say to you, you are dreaming when you think you
are awake, I am not inferring that one is a more valid reality than the
other. I am saying that when you are consciously concentrating in the
manner that you understand that you are also doing dream work- that you are
also involved on other levels of consciousness beside the one you know.

( A student "can the two be brought together?")

They can indeed. I want you each to understand the differentiation
however. As you listen to me now, other portions of your consciousness are
involved in vital dream activity.
From this side of consciousness,
you think of that side as dream activity. From that side of consciousness
you think of this as dream activity.
You can learn to bring the two together
and to clear your focus and yet broaden it.
There are methods that will help you and you will be given
them..." The seth Audio Collection Cassette five ( selection 1- excerpt A)

"...be more conscious when you are awake as well as when you are
asleep, but realize that your activity continues in the dream state, that
it is not all nonsense ( and ) that you are missing important clues.
Only if
you truly desire to remember will you remember.
No one will hand you these
memories in a package in the morning. You must go into your own dreams as an
explorer into a strange land and come back with your own mementos, your
own snapshots of inner reality. Those of you who are daring and courageous
and persistent and stubborn enough will persevere. You will not persevere
by saying "I cannot remember my dreams, it is impossible for me to do
so",or "I do not want to remember my dreams they are terrifying", or I try
to remember my dreams but it does not work"

You will only persevere by telling yourself "I can remember my
dreams and I shall, it is possible for me to remember my dreams and I
want to understand inner reality and I shall persevere...."

whenever you tell yourself you cannot remember, you are working
against yourself.
No one can make your thoughts but yourself. No one is
responsible for them but yourself, so
you can change the nature of your
thoughts, the nature of your expectations and you can enter the dream
state consciously.."

Seth Audio collection tape 5 selection 2 excerpt A

"..Many people have dreams in which they are attending classes in
another kind of reality.
Whether their memories are distorted many
of them represent a valid inner experience. All of this is but a
beginning for our
Dream Art scientist.

You begin to recognize the fact of involvement with many different
levels and kinds of reality and activity. You must learn to
isolate these, separate them from one another and then try to
understand the laws that govern them..."

As you do so, you learn that some of these realities nearly coincide
with the physical one and that on certain levels events become
physical in the future, for example, while others do not. You are
beginning to glimpse the blue prints for the world you know..." (UR

" Almost anyone can become a satisfied and productive amateur in
Dream art science, but its true fulfillment takes many years of
training, a strong sense of purpose and a dedication, as does any
true vocation.

To some extent natural talent is a pre-requisite for a true Dream
art scientist. A sense of daring, exploration and spontaneity is
required . Such work is joy. True Dream art scientists do exist in
your society but because their talents an gifts are not given
priority, they go unrecognized. But the talent exists.

A practitioner of this ancient art learns first of all how to become
conscious in normal terms in the sleep state.(UR 213)

"On a conscious level, and with your conscious reserves alone, you
could not keep your body alive AN HOUR. You would not know how to do it,
for your life flows through you automatically and spontaneously. You take
the details for granted - the breathing, the inner mechanisms of nourishment
and elimination, the circulation, and the maintenance of your psychological
continuity. All of that is taken care of for you in what I have termed
Framework 2.
In that regard, certainly, everything works to your advantage.
Indeed, often
the more concerned you become with your body the LESS
smoothly it functions.
In the spontaneity of your body's operation there
is obviously a fine sense of order."
-- Seth/Jane Roberts, "Individual & Mass Events"

" The creative abilities have full reign within the dream state ,
and it is here that the personality first tests its creative
intensities and methods....in the dream state the
personality actually has at its command a stupendous amount of
subconscious material of which the ego is not aware .
It is
actually more practical to seek the solution [to problems] in the
dreaming state or in periods of dissociation if you prefer.

The subconscious in sleep has great freedom and has at its command
information gained through past experience in this life and in
other lives.
In the intense focus of awareness that occurs within
the dream state, the inner self is able to direct all of its
energies for the purpose of solving a given problem

The ego is indeed equipped to handle physical reality. Its purpose
is the manipulation of the personality with the physical universe.

Its most effective procedure however is to form the problem concisely

and then to feed it to the subconscious before the personality enters the dreaming state.....
This requires on the egos part an excellent ability to perceive
correctly the elements of the physical situation, to express it in
terms that the subconscious can understand and to deliver the
message properly..."

"..in such circumstances (split sleep patterns), there are not the
great artificial divisions created between the two states of
consciousness. The conscious mind is better able to remember and
assimilate its dreaming experience and in dreams the self can use
its waking experiences more effectively.
Often you will find such frame works coming into being naturally ,
you may find yourself waking spontaneously after 4 hours. Utilize
this experience. Both the conscious and the 'unconscious 'would
operate far more effectively, under an abbreviated sleeping
program and for those involved in creative endeavors this kind of
schedule would bring greater intuition and applied knowledge.." NR

" Two periods of Three hours a piece would be quite sufficient for
most people if proper suggestions were given before
sleep-suggestions that would insure the bodies complete
recuperation. In many cases 10 hours sleep is actually disadvantageous, resulting
in a sluggishness of both mind and body.." NR..263

" You dream, each of you , but there are few great dream artists.
Many of the purposes of dreams have been forgotten even though the
purposes are still being fulfilled.

The conscious art of creating, understanding and using dreams has
been largely lost and the intimate relationship between daily life
world events and dreams almost completely ignored.
The future of
the species is being worked out in the private and mass dreams of
its members, but this is never considered.

The members of some ancient civilizations in including the
Egyptians knew how to be the conscious director of the dream reality
and activity in the founts of creativity and they were able to use
that source material in their personal world.

You can explore the reality of dream levels and in so doing you
glimpse their significance, and you should initiate those private
journeys . These
dream expeditions throw great light on
the nature of personal daily experience and they
will provide
personal knowledge of the way in which probabilities exist
Unknown Reality 201

Seth on The Inner Senses

From session 38 in The Early Sessions Pg.s 302 to 308

Now, about the inner senses. They fit together in a much more organized fashion than the outer senses do, and in some cases they tend to overlap. To describe them separately is difficult at best, their functions are so intertwined, and the distinctions between them are oftentimes extremely subtle. Too subtle in a few cases to be appreciated by you.

Operating more or less normally, they work as a whole. You will experience them separately, in may cases simply because of your own ineptitude. This should not be too hard to understand since your own outer senses are often blocked so that you are not aware of any given stimulus at any given time. That is, you may hear sounds and consciously ignore them. …

So far as the inner senses are concerned, they merge smoothly, one into the other, operating as a unit in what I will call pure unhampered circumstances. They work that way for me, for example, yet I must attempt to list them separately for you.

There are difficulties also. Not so much interpretation as the fact that some terms may be negatively suggestive, or that you may put emotional connotations where they do not belong.

For example as I have said, the fourth or conceptual sense ignores what you call past, present and future, and so can appreciate a concept in its entirety, can actually experience the concept in much the same manner that you might work out an idea through a drama, if you follow me.

Only in this case the dramatization provides its own actors. I am going to leave further discussion of this sense until some later session, when after additional material you will be able to understand it more thoroughly. And again remember that these senses, these inner senses, operate as a whole, and that at least to some degree the divisions between them are somewhat arbitrary on my part, and are made for the sake of simplicity.

The fifth inner sense carries us further along in this direction and involves what I will call cognition of the knowledgeable essence. This differs from the fourth inner sense in that it does not involve the cognition of a concept.

It is similar to the fourth sense in that it is free of course from the arbitrary past, present and future, and it is also similar in that it involves an intimate becoming, or a transformation of self into something else.

In this case it would involve living tissue. The analogy is difficult on your terms. With your outer senses now, you attempt to understand a relative or a friend. Use of this fifth inner sense, were it available to you, and in its fuller sense-fortunately it is not—would enable you to enter into your friend.

Now this certainly sounds not only unbelievable from your point to of view but probably undesirable, and if so I appreciate and understand your reactions. However, I certainly cannot let possible unfavorable reactions on your part govern what material I give you.

The inner sense is not an important one but is immensely beneficial, and is not misused in any way by those able to use it. Very simply, these senses do not function until they can be handled correctly. This sense in no way involves invasion. It does not imply that one entity can control another. It merely involves direct, instantaneous cognition of the essence of living tissue.

I use the word tissue with some caution. Nevertheless all entities, except for a few important exceptions, are in one way or another enclosed within themselves, and also connected to others by some sort of capsule, and your word tissue would seem to be the closest I can come to this.

The fifth sense, then, would enable you some freedom to cross this living tissue boundary into other living territory. Do not think of this living tissue necessarily as flesh, since those who are capable of using this sense fully are not on your plane to begin with.

Now this sense, like all other inner senses, is being used by the inner self-conscious ego, but the outer ego is not permitted awareness along these lines. A minimum amount of information from these inner sense is given to the outer ego after it is sifted through the subconscious. But only a minimum amount.

Without any use of this fifth inner sense no man would even come close to understanding another. This is an extremely important point, and perhaps your phrase “to put yourself in someone else’s place” most clearly approximates this sense.

Direct experience in these inner senses will give you a much clearer picture of them than any words, even mine, can do. You understand however that any direct experience will be of very low power. I don’t want to blast you off your feet.

Molecular construction is formed from the inside, and is not rigid. On your plane such construction and such electronic and atomic patterns, frameworks and fields, are rigid to a degree, but even on you plane there is constant and apparent change. The pattern on your plane is more or less rigid while you exist on your plane. Nevertheless, the atoms and molecules within that pattern are far from rigid, though the pattern remains more or less the same. It is your habit, or the habit or your scientists, to carry apparent universal laws over into areas in which they do not apply.

In actuality molecular structures and patterns are not rigid. They merely appear so from your viewpoint. Nor are they imposed from without. Vitality gives itself a shape and form. The form does not impose itself upon the vitality. Therefore it is not strange to consider the possibility of changing form at will, and this is exactly what happens basically in the universe.

To some extent, and to a much larger extent than you realize, this happens on your own plane, only in this case it is the sub-conscious will that does the actual transforming.

I want to show you how form can be changed, even on your own plane, and give you clear examples here so that you will see how in the inner reality universe, vitality can and does change its form at will. This may sound difficult but I hope that it will be plain when I am done.

Now again, understand that I am breaking down an extremely complex concept into piecemeal data. There are again extremely subtle differences at times between these inner senses, although at their end of the scale there is great distinction.

To complete our skeleton outline, and we will go much more deeply into all of the inner senses, I will give you some data on the sixth inner sense, which actually involves a knowledge or ability used by some of the others.

As far as inner senses go, it is an extremely basic and rudimentary sense, containing within it the possibility of all other inner senses. Although its one of the most necessary senses, I could not give it to you first since you would not have understood it.

The sixth inner sense is concerned with the entity’s innate working knowledge of the basic vitality of the universe, without which no manipulation of vitality stuff would be possible. As, for example, you could not stand up straight in your physical universe without first having among other things an innate sense of balance.

This sixth sense is too important to skim over, and yet I wanted to mention it this evening because it fits in with our discussion. Without this sixth sense, and without its constant use by the inner self-conscious ego you could not even construct the physical camouflage universe of your own plane. This sense, again, is used constantly beneath the outer ego’s awareness, and forms the basis for camouflage constructions on every plane.

This material I am giving you here is very fragmentary. However, I want the outline to go along, and I will always continue to fill in. This sixth inner sense is so important that this material should be read thoroughly, as it will end up as one of the basic parts of our material, from which many other important discussions will follow.

SETH on The Natural Person

The natural person is understood perhaps more clearly by considering any person as a child. In a fashion the child discovers its own intellect, as it discovers its own feelings. Feelings come “first.” The child’s feelings give rise to curiosity, to thoughts, to the operation of the intellect: “Why do I feel thus and so” Why is grass soft, and rock hard? Why does a gentle touch soothe me, while a slap hurts me?

The feelings and sensations give rise to the question, to the thoughts, to the intellect. The child in a fashion feels —feels — its own thoughts rise from a relative psychological invisibility into immediate, vital formation. There is a process there that you have forgotten. The child identifies with its own psychic reality first of all — then discovers its feelings, and claims those, and discovers its thoughts and intellect, and claims those.

The child first explores the components of its psychological environment, the inside stuff of subjective knowledge, and claims that inner territory, but the child does not identify its basic being with either its feelings or its thoughts. That is why, for example, it often seems that young children can die so easily. They can disentangle themselves because they have not as yet identified their basic beings with life experience.

In most cases children grow up, of course, although in the vast overall picture of nature a goodly proportion of the individuals do indeed take other courses. They serve other functions, they have other purposes, they take part in life through a different cast of action. They affect life while themselves not completely immersed in it. They die young. They are aborted. They remain, however, an important element in life’s overall picture — part of a psychological underpainting that always affects later versions.

Ideally, however, children finally claim their feelings and their thoughts as their own. They identify naturally with both, finding each valid and vital. By the time you are an adult, however, you have been taught to disconnect your identity from your feelings as much as possible, and to think of your personhood in terms of your intellectual orientation. Your identity seems to be in your head. Your feelings and your mental activity therefore appear, often, quite contradictory. You try to solve all problems through the use of reasoning alone.

You are taught to submerge the very intuitive abilities that the intellect needs to do its proper work — for the intellect must check with feeling portions of the self for feedback, for support, for knowledge as to biological conditions. Denied that feedback, it can spin on endlessly in frenzied dry runs.

From The Magical Approach Chapter 10

The Natural person is to be found, now, not in the past or the present, but beneath layers and layers of official beliefs, so you are dealing with an archeology of beliefs to find the person who creates beliefs to begin with. As I have said often, evidence of clairvoyance, telepathy, or whatever, are not eccentric, isolated instances occurring in man’s experience, but are representative of natural patterns of everyday behavior that become invisible in your world because of the official picture of behavior and reality.

The body’s natural healing processes each day rid people of diseases, repair emotional or bodily illnesses — and such instance go largely unrecorded. Ruburt accepted the magic of a poem, but not the magic of health or mobility, because he was convinced that mobility stood in the way of his other abilities.

You are given far more knowledge than you realize when you are born, for example. I am not speaking of genetic information alone, as you understand it, but of a natural yet intuitive reasoning processes that is the result of the relationships that exist among all portions of the body. This is the kind of “reasoning” that is the source from which thinking emerges, and you might think of it as magical reasoning.

Each creature is born trusting.

There is no such thing as a killer instinct, with the implications and meaning that man gives that term. At levels almost impossible to describe to you in your adulthoods, all infants, for example, know that they are born into the environmental niches that suit them and no others — [that are] tailored to their requirements. You can see in a superficial fashion how animals under “natural conditions” fit into their environments so perfectly, so that their needs and desires and equipment meet and merge with the characteristics of the environment. It is not nearly as easy to see that the same applies to man and his mental and physical environment, his town or country or culture, but the infant trusts from the very first moment.

You many not consider trust an attribute connected with reasoning, but it is indeed, for it represents the creature’s innate understanding of the support with which it has been gifted. The natural person still feels that trust.

SETH on Love and Hate

Many quite limiting ideas will pass without scrutiny under the guise of goodness. 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.  

Hate, left alone then, does not erupt into violence. Hatred brings a sense of power and initiates communication and action. In your terms it is the build up of natural anger; in animals, say, it would lead to a face-to-face encounter, of battle stances in which each creature’s body language, motion, and ritual would serve to communicate a dangerous position. one animal or the other would simply back down. Growling or roaring might be involved. Power would be effectively shown, but symbolically. This type of animal encounter occurs infrequently, for the animals involved would have had to ignore or short-circuited many lesser preliminary anger or initiation encounters, each meant to make positions clear and to ward off violence.

Love is also a great inciter to action, and utilizes dynamos of energy. Love and hate are both based upon self-identification in your experience. You do not bother to love or hate persons you cannot identify with at all. They leave you relatively untouched. They do not elicit deep emotion.

Hatred always involves a painful sense of separation from love, which may be idealized. A person you feel strongly against at any given time upsets you because he or she does not live up to your expectations. The higher your expectations the greater any divergence from them seems. If you hate a parent it is precisely because you expect such love. A person from whom you expect nothing will never earn your bitterness.

In a strange manner, the hatred is a means of returning to love; and left alone and expressed it is meant to communicate a separation that exists in relation to what is expected.

Love, therefore, can contain hate very nicely. Hatred can contain love and be driven by it, particularly by an idealized love. 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.

If you understood the nature of love you would be able to accept feelings of hatred. Affirmation can include the expression of such strong emotions.

Dogmas or systems of thought that tell you to rise above your emotions can be misleading — even, in your terms, somewhat dangerous. Such theories are based upon the concept that there is something innately disruptive, base, or wrong in man’s emotional nature while the soul is always depicted as being calm, “perfect,” passive and unfeeling. Only the most lofty, blissful awareness is allowed. Yet the soul is above all a fountain of energy, creativity, and action that shows its characteristics in life precisely through the ever-changing emotions.

In personal contact, you can be quite aware of an enduring love for another person, and still recognize moments of hatred when separations of a kind exist that you resent because of the love you know is involved.

In the same way, it is possible to love your fellow human beings on a grand scale, while at times hating them precisely because they so often seem to fall short of that love. When you rage against humanity it is because you love it. To deny the existence of hate then is to deny love. It is not that those emotions are opposites. It is that they are different aspects, and experienced differently. To some extent you want to identify with those you feel deeply about. You do not love someone simply because you associate portions of yourself with another. You often do love another individual because such a person evokes within you glimpses of your own “idealized” self.

The loved one draws your best from you. In his or her eyes you see what you can be. In the other’s love you sense your potential. This does not mean that in a beloved person you react only to your own idealized self, for you are also able to see in the other, the beloved’s potential idealized self. This is a peculiar kind of vision shared by those involved — whether it be wife and husband, or parent and child. This vision is quite able to perceive the difference between the practical and the ideal, so that in ascendant periods of love the indiscrepancies in, say, actual behavior are overlooked and considered relatively unimportant.

Love is of course always changing. There is no one [permanent] state of deep mutual attraction in which two people are forever involved. As an emotion love is mobile, and can change quite easily to anger or hatred, and back again.

Yet, in the fabric of experience, love can be predominant even while it is not static; and if so then there is always a vision toward the ideal, and some annoyance because of the differences that naturally occur between the actualized and the vision. There are adults who quail when one of their children says, “I hate you.” Often children quickly learn not to be so honest. What the child is really saying is, “I love you so. Why are you so mean to me?” Or, “What stands between us and the love for you that I feel?”

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.

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

You become conditioned so that you feel guilty when you even contemplate hating another. You try to hide such thoughts from yourself. You may succeed so well that you literally do no know what you are feeling on a conscious level. The emotions are there, but they are invisible to you because you are afraid to look. To that extent you are divorced from your own reality and disconnected from you own feelings of love. These denied emotional states may be projected outward upon others — an enemy in a war, a neighbor. Even if you find yourself hating the symbolic enemy, you will also be aware of a deep attraction.

A bond of hate will unite you, but the bond was originally based upon love. In this case however you aggravate and exaggerate all those differences from the ideal, and focus upon them predominantly. In any given case all of this is consciously available to you. It requires only an honest and determined attempt to become aware of your own feelings and beliefs. Even your hateful fantasies, left alone, will return you to a reconciliation and release love.

The fantasy of beating a parent or a child, even to death, will if followed through lead to tears of love and understanding.