How To Hate
Published 2020-07-01 natively
Anger has many forms, though most are simply distinctions of degree. From trifling pique to possessing rage to sundering wrath through to undying ire and finally all-consuming fury. Each has a character to itself, but broad language leaves only degree as salient. They are among the most powerful and more pertinently more constant emotions, outstripped only, in some men, by sorrow. Yet where sorrow is quiet, witness even in abject misery, anger is always active and voiceful, restless in the face of any object. For those lacking conviction, a resolved spirit, it is an able substitute, a force at once steady and overflowing that can blast away any doubts and uncertanties in its path.
Some believe, likely because they have been told, that anger is a primitive hold-over from undeveloped infancy. These men do not trust their own emotions, do not trust their love, do not comprehend their hate; all these their mind obstructs like crude iron. To believe that man is a mind first is to only be a broken machine, marred in every operation by a retrograde tick, and they fall away at the first touch of power. Emotions, most of all the most forceful, do not originate in some foreign domain but are born of ourselves first in order and stature, not mere products but direct expressions of the nature which precedes and survives intellection. Love and hatred, joy and anger are two aspects of a complete nature, a healthy one which can orient itself in a chaotic world by opposition and attraction, establish an axis for his deeds.
What separates anger from hatred is that the mind, the intellect has become not a hindrance to the raw emotion but its accomplice, granting it the shape and the distinction that the mind excels in. This can occur at lower levels when the force is insufficient to displace the usually-dominant intellect but can only occur at the highest when one has reached a spiritual accord, and the mind no longer reacts with fear to the purest aspect but claims it boldly, and no longer offers any obstruction but propels it on its course like a shaft splits the empty sky to reach a bed of bone. This is the highest state of man, the unity of purpose, with every faculty and potential acting at once, striving if nothing else to live as himself. Dreams are the provenance of a fortunate spirited few, slipped through the cracks in this wretched world that kills the hopes of far more worthy souls, yet any man of solid conscience can follow his own nature, and triumph in at least his own name.
Until you can avail yourself of the full scope, force and articulation of your hatred, your love will be similarly limited, a stifled duality of spirit, and your brief span on this earth will not feel all the precious aspects that make the agony of life a worthy price. There are many paths to self-attainment, to a spiritual accord, though almost none are in books, and every life will yield its own greatest opportunities. One of the strongest catalysts to the path however is the direct repudiation of possibly the most noxious injunction in our modern world, the rejection of the strictures against hate. A solid and sharp hate is an unparalleled tool for discerning the world.
First, you must disabuse yourself of any delusion as to the origins of your anger. Though the world may provoke anger, it does not intrude this emotion into a previously-vacant space; it illicits it, it gives us reason to be outraged and form heavy thoughts. To feel and attend the more internal forms of hatred, self-loathing and inadequacy, is the shortest path to conviction here, for our own pains cannot be so easily brushed off as the displays of others.
Second, ease your fears of yourself. We cannot fear our own nature, for we do not exist in a dualistic condition of better and lower selves but in one joined essence, however turbulent. Only confusion turns a creature against itself, and instills bad conscience. To fight against ourselves, we lack an object, the hand cannot strike itself, and we profit nothing compared to other struggles. In our blighted state, we are as like to fear our love as our hate, and restrain ourselves from feeling either strongly. Allow your emotions to flow unimpeded, to take their natural course, and soon enough you will find it agreeable, and even it terrible scope have no fear of them.
Third, grant these emotions not only free passage but the aid of your mind. Allow their vitality to enliven the sterility of sheer sense and sheer reason, vest the emotion in the apparatus of mind and flesh, with eyes that seek out merciless the source of hateful things, the evil that provokes the spirit to action, and hands that use the means to root it out. Hollow facades and caked dust fall when gears turn to action, become cleaner and more efficient than merely idling, and come to shine in sheer metal at the edge of their potential. Use what you know and have accumulated over these long worldly years not as mere trivia but as principles; see the lie and use every wit to uncover the truth. Rage does not dull the mind but lend it a sharp demand.
Come this far, restore the bond of pain and power through vigilant and discerning hatred, and neither emotion nor thought will weigh upon you. In this world, there is no shortage of things to hate, no end to the exercise. Yet if we refuse, we flee from it, these things will only drown us in another course. If we commit to the struggle, to fight for the few and against the overwhelming, then at least we may be noble and come to master ourselves. We may not merely endure its depravities, but survive them.
HH.
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