III. LOVE AND HATE
1. The instincts for preservation of self and preservation of the species are one manifestation of the evolutionary imperative asserting itself through living organisms.
2. The caring and gentleness occurring among members of non human species is necessary for the preservation of self and the species, and is perfectly natural.
3. Much of what is described as love among human beings is merely the same necessary caring and gentleness natural among non human species.
4. Love, in a truly spiritual sense is totally impersonal, and is simply the desire arising within to see another living organism treated justly.
5. If "love" is felt for any one organism more than for any other, then it is not purely love, but something influenced by considerations of a more personal nature.
6. Love should not be confused with adoration, which is the exultant gladness and rejoicing in conditions which favor something greatly cherished.
7. That component of any interpersonal relationship which causes chronic unhappiness rarely has anything to do with love.
8. Romance is natural animal caring, often with an element of true love, but is unique in that it is especially involved in the search for archetypal ideals, and sometimes through glamour, may relate to feelings associated with one's anticipated higher spiritual or heroic destiny on Earth.
9. The uncaring and viciousness occurring among members of non human species is necessary for the preservation of self and the species, and is perfectly natural.
10. Much of what is described as hatred among human beings is merely the same necessary uncaring and viciousness natural among non human species.
11. Hatred, in a truly spiritual sense, is totally personal and is simply the desire arising within to see another living organism treated unjustly.
12. Cruelty is the willful use of unproductive or unnecessary viciousness, is unjust, and is primarily a human characteristic which cannot usually be attributed to so called "lower" species. Cruelty is the product of hatred, also primarily a human characteristic.
13. It is unclear at what point on the evolutionary ladder we can first observe unnecessary viciousness. In any case, the behavior will usually be related to an appetitive drive and the organism eliciting the cruelty will usually perceive his behavior as being necessary to his own survival or that of his species. It is important here to distinguish true cruelty from culturally determined, moralistic, or hysterical human emotional reactions to natural viciousness.
14. The main cause of hatred in humans is the individual's exaggerated reaction to the time consuming worry and unpleasant anticipation which come from having enemies who are capable of long term planning, coordinated collective action, and subtle manipulation. Ironically, much of life's excitement also comes from these very same causes. As the individual attains to understanding, much of life's joy will come from the successful avoidance or dispersal of such enemies.
15. The natural desire for justice or "getting even" which arises within when one has been truly wronged has often erroneously been described as hatred, usually by rationalizing cowards or manipulative evildoers. Desire for "justice" when one has not truly been wronged is evil because it seeks its remedy through initiating or perpetuating injustice.
16. Revenge, as distinguished from true justice, is the seeking of redress far in excess of the amount that one has been wronged. Let us be vigilant however, in noting that those who push the "revenge is sick" philosophy overmuch are often themselves purveyors of initial detriment to others. In this way they philosophize the discouragement of any just retaliation to their own immoral actions.
17. Much of human hatred is the natural response of desiring "justice" in situations where one has not actually been wronged, but where one has been taught since youth that he has been wronged. What may be just in intent becomes unjust in effect - a natural response to an unnatural situation. At some level the individual may sense that he is wrong and his subconscious self reproach may add fuel to the fire of his hatred. People of intrinsic spiritual development however, will usually manage to sort out the truth sooner or later. Those who earnestly persist it seeking "justice" when they have not been wronged, once they have had the truth presented to them with reasonable clarity, are usually people of bad moral character and must be firmly encouraged in the courageous art of soul searching.
18. People will often unjustly accuse others of "hate" simply for not loving the same things, or emphasizing the same goals, that they do. Such accusations will often represent an attempt to rationalize the exploitation of those accused.
19. All people, for their own self esteem and inner peace, must realize that another is not guilty of hatred and is not "anti" some identifiable group simply because he doesn't want to be unjustly sacrificed for the group's agenda, or because he prefers the practice of his own cultural heritage to theirs. The sense of rootedness and spiritual integrity which comes from a thorough familiarity with the traditions of one's own people is far more gratifying than being merely cosmopolitan. Having strong cultural roots, when this is combined with a rudimentary knowledge about other traditions, does not lead to divisiveness, but to a greater respect for the cultural heritage of all people.