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PostSubject: Hatred Thu Jan 24, 2013 10:25 am

I'm trying to understand the concept of hating someone.

If I were to hate someone would that mean that I dislike the qualities or actions of someone that I have in myself?

Lets say I hate Joe, and I hate Joe because he manipulates people for his benefit. Therefore, in saying I hate Joe would I be saying I hate the idea of manipulation because I understand what it entails in the sense that I possess this nature myself? Any clarification or thoughts on this?
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PostSubject: Re: Hatred Thu Jan 24, 2013 2:46 pm

Malik01 wrote:
I'm trying to understand the concept of hating someone.

If I were to hate someone would that mean that I dislike the qualities or actions of someone that I have in myself?

Lets say I hate Joe, and I hate Joe because he manipulates people for his benefit. Therefore, in saying I hate Joe would I be saying I hate the idea of manipulation because I understand what it entails in the sense that I possess this nature myself? Any clarification or thoughts on this?

Two kinds.
There is passionate hatred; where the pleasure-seeking principle in you wants to destroy the source of your suffering; it reveals your inadequacy - hatred implies you acknowledge someone as your equal. One does not hate one's inferiors. To want to punish and improve and change others, and make them feel guilty is a feminity; one has lost the power to charm, to "influence", than change the other, because one lacks the disciplined self-control to locate and endure consistent focus on the precise source of the latter's power. So one wants to throw the whole, change the whole or ignore it all away by ignoring the whole - this hatred is escapism. And as the corollary, Branding [troll, monster, evil, etc.] tries to bring down the other because one lacks the coarser means of power - Physiology. This too is feminine - its called Seduction. It is from an artificial self-Inflation that tries to cheat itself/other by insinuating to itself/other, the latter as diminished, "untrue", "unreal", etc. The Xt. hatred of life is a big example.

The other is dispassionate. Spiritualized hatred. One is not concerned with the other at all. The other is not perceived as a source, but as a means to resist against which One Rises; pain appears as a stimulant for self-growth. One slanders the other, caricatures, mocks, unleashes anger, as an expression of self-assertion because one reveres one self as value-creators. It is an expression of Joy in one's power to overpower another. It is the Cruelty of an Eagle's delight that sees in everything an Opportunity to dive right into and exploit something to its own ends; it channels to increase its spirit and vigour. What does not kill me makes me stronger. This hatred is beyond good and evil; it is a noble self-gifting. Today's "hate-crime" is defined as "bias-motivated violence". As if!! There could ever be equality, perfect unbiasedness! Can a noble spirit feel anything but Hatred for such an age that defines it as a hate-criminal for calling a black inferior to a white...


Of course, What you hate equally tells more about you, your ideal, as much as, how you hate.





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PostSubject: Re: Hatred Thu Jul 10, 2014 8:50 pm

Evola wrote:
"Hatred alters and it prevents you from controlling the influence of your opponent; worse yet it opens you to his own influence, which you can instead know and paralyze, if you remain calm, without reacting. Those who want the knowledge and the power of good and evil must slay their "passion" for "good" or for "evil." They need to be able to give as a pure act, as an absolute gift, not for the enjoyable feeling of sympathy or mercy; they need to be able to strike down without hatred. "I am in the strong ones the strength that is free from desire and passion"— this is what Krishna [BG, 2.38] says about himself as that force and purity over which nothing has power, before which even the law of action and reaction can no longer take hold.

As soon as that fever, the dark force of instinct, of craving or aversion, removes one from this central inner disposition, even the greatest of the gods is ruined.
Detachment, silence, solitude—this is what prepares the liberation of this view of life and of the world.

Distance between human beings. Not to recognize oneself in others: never feeling superior, equal, or inferior to them. In this world, beings are alone, without law, with no escape, without excuse, clothed only in their strength or weakness: peaks, stones, sand. This is the first liberation of the view of life.

To overcome the brotherly contamination, the need to love and to feel loved, to feel together, to feel equal and joined with others. Purge yourself of this.

Beginning at a certain point you will not feel united with somebody because of blood, affections, country, or human destiny. You will feel united only with those who are on your same path, which is not the human path, having no regard for human ways.
When you look around, try to perceive the voice of what is inanimate. "How beautiful they are, these free forces that have not yet been stained by the spirit!" (Nietzsche)
Do not say these forces are "not yet," but rather "no longer" stained with "spirit," and understand that by "spirit" is meant what is "unreal." In other words, everything that man, with his sentiments, thoughts, fears, and hopes has projected onto nature in order to render it more intimate, or in order to make it speak the same language. Abandon all this and try to understand the message of things, especially where they appear foreign, naked, mute—where they have no soul because they are something greater than "soul." This is the first step toward the liberation of the view of the world.

On the plane of magic you will know a world that has returned to the free, intensive, and essential state, in a state in which nature is not nature, nor the spirit "spirit"; in which there are no things, men, speculations about "gods"—but rather powers—and life is a heroic affair of every moment, made of symbols, illuminations, commands, ritual, and sacrificial actions." [Introduction to Magic]

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"ἐδιζησάμην ἐμεωυτόν." [Heraclitus]

"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

*Become clean, my friends.*
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