Higher hates in Human Evolution

Higher hates constitute the other sphere of human evolution. they are feelings of repulsion for specific untruth and evils in thought and conduct.

We can best approach the study of higher hates by what we said under moksha. We saw that moksha from any low-love involves development of higher hatred for the untruth and evil indulged in for the satisfaction of that low-love. My moksha from low-love of wealth, e.g., consists in developing hatred for lying and cheating and exploitations indulged in by me for the sake of increasing my pile of wealth and the exclusive selfish use i made of it. So long I continue to maintain hatred for them decreases, it is a symptom that I am returning to my bondage. Such hatred is a case of higher hate.

Each higher hate is specific in its character. The higher hate concerned with moksha from the low-love of wealth is hatred for bad practices of lying and cheating in earning wealth or exclusive selfish use of it. It is not hatred for other forms of untruthful and evil practices. My moksha from the low-love of sex helps me to develop hatred for the untruthful means I employed for anti-social sex satisfactions and for the harm i do to myself by over-indulgence. My moksha from low-love of idleness is achieved when I hate dereliction of my dependence on patrimony. My moksha from the lo-love of self-esteem requires of me to hate untruthful praise by myself and others. I must hate all the wasteful and unprincipled means I adopted to get praise.

It is clear from what is said that just as different low-loves involve different forms of untruthful and evil practices, moksha from them requires higher hate for these different forms of untruthful and evil practices. higher hates are as specific as low-loves. Just as deliverance from one low-loves, development of higher hates for one of the forms of untruthful and evil practices is not ipso facto hatred for all forms of untruthful and evil practices but not hate harmful practices in eating involved in intemperance in food but may not hate dishonest practices in his business. A person may hate dishonesty but may not hate dereliction of duty in his office work.

There are as many higher hates as there are untruths and evils connected with different loves. This shows what a number of higher hates can be.

However, all higher hates are not tied to moksha from low-loves. there are higher hates are not tied to moksha from low-loves. There are higher hates consequent on higher loves. A man of compassion is directly concerned to remove suffering of others. But he hates suffering also. A man of gratitude is directly concerned to prove serviceable to his benefactors but he hates ingratitude wherever he perceives it. A man of reverence is directly appreciative of the superior virtues of his object of reverence and hates the acts of fault-finding and backbiting of superiors by others and and hates selfishness in himself and in others.

Here we may also notice the specific character of higher hates. The specific hates are concerned with the specific areas of higher love. Suffering is the specific object of higher hate in a man of compassion, ingratitude in a man of gratitude, irreverence in a man of reverence, selfishness in a man of selflessness. A selfless man may lack gratitude, or reverence and may not hate ingratitude or irreverence in himself or in others.

Here, also, there are as many forms of higher hates as there are kinds of altruistic feelings.

There are altruistic feelings, however, which dominantly and directly constitute higher hatreds. The feelings of justice are such feelings. The feeling of justice is hatred for the denial of rights to others. We have sense of justice when we show higher hate for cruelty or exploitation in some sphere of life. The sense of duty is hatred for the harm which comes from neglect of duty. The sense of discipline is hatred for the harm that comes from not keeping to the rules of work and administration. There are various specific forms of feelings of justice and so there are various specific forms of higher hates.

It is important to note that a feeling of higher hate is hatred for some specific form of untruth and evil, in some sphere of thought and conduct. Devatma is insistent on this distinction. According to him the human soul is not capable of developing higher hate for untruth as such or evil as such. It is not capable of developing disposition to hate every form of untruth or/and every form of evil in his thought and conduct. This is so, because he cannot rise above the influence of the pleasure principle in his choices of beliefs and conduct. He must harbour untruth or evil in some spheres of life. It is beyond his capacity to abjure all false beliefs and all evil practices in all the relationships.

In spite of this limitation, every higher hate is an achievement and a blessing for the individual and society. By developing higher hate, e.g., for untruthful business practices and the exclusive use of wealth for selfish needs, an individual safeguards his soul from tremendous degradation and the society gains in clean life. By developing higher hate for untruth, mean and cruel practices in sex life, an individual saves himself from harm and degradation to himself and saves from wreckage the chastity, loyalty, peace and love of home life. Every higher hate cleanses some stables of untruth and evil life for the individual and the society.

Higher hates are are, therefore, the antithesis of low-hates. Low-hates are hates for the individual and things. A man of the low-loves of vanity hates the senior or the superior who points out his defects. He harbour ill feelings for him, is happy to know if some harm comes to him, and goes out to do harm to him. But when he obtains moksha from vanity, he develops higher hate for untruthful self-esteem, and accepts true criticism with gratitude. He does not hate other vain persons, as other vain persons do. But he hates their vanity feels sympathy for them as if they are sick persons. He thinks well of them and wishes that they were helped out of their untruthfulness in life. A man with compassion hates the suffering but not the sufferer. A man of justice hates the tyranny but not the tyrant.

Again, low-hates is hatred for good. A jealous man feels pain even hatred for the points of superiority of the victim of his jealousy. A man of the low-love for drinks, i.e. a drunkard, hates his wife for her courage to stop him from drinks. He hates her for the good she is doing to him by saving him from the ill-effects of drink. A higher hate for drinks is hatred for the harmful and evil aspects of drinks and gratitude for those who save others from the evil of drinks.

Low-hates plague human society with estranged, inimical and embittered inter-personal relationships and leads to incalculable harm in the form of personal vindictiveness, civil strifes and world wars. Higher hates help to remove these plagues of human society, and establish just and sweet kinship for mutual evolution in inter=personal and infra-personal relationships.

To sum up : Higher loves are dynamic motives to achieve some specific good in others and oneself. Higher hates are dynamic motives to remove some specific evil in others and in oneself. The two together define vikas or evolution of man.