“Sometime the witch hunting takes on atrocious dimensions — the Nazi persecution of Jews, the Salem witch trials, the Ku Klux Klan scapegoating of blacks. Notice, however, that in all such cases the persecutor hates the persecuted for precisely those traits that the persecutor displays with a glaringly uncivilized fury. At other times, the witch hunt appears in less terrifying proportions—the cold war fear of a "Commie under every bed," for instance. And often, it appears in comic form—the interminable gossip about everybody else that tells you much more about the gossiper than about the object of gossip. But all of these are instances of individuals desperate to prove that their own shadows belong to other people.Many men and women will launch into tirades about how disgusting homosexuals are. Despite how decent and rational they otherwise try to behave, they find themselves seized with a loathing of any homosexual, and in an emotional outrage will advocate such things as suspending gay civil rights (or worse). But why does such an individual hate homosexuals so passionately? Oddly, he doesn’t hate the homosexual because he is homosexual; he hates him because he sees in the homosexual what he secretly fears he himself might become. He is most uncomfortable with his own natural, unavoidable, but minor homosexual tendencies, and so projects them. He thus comes to hate the homosexual inclinations in other people—but only because he first hates them in himself. And so, in one form or another, the witch hunt goes. We hate people "because," we say, they are dirty, stupid, perverted, immoral.... They might be exactly what we say they are. Or they might not. That is totally irrelevent, however, because we hate them only if we ourselves unknowingly possess the despised traits ascribed to them. We hate them because they are a constant reminder of aspects of ourselves that we are loathe to admit. We are starting to see an important indicator of projection. Those items in the environment (people or things) that strongly affect us instead of just informing us are usually our own projections. Items that bother us, upset us, repulse us, or at the other extreme, attract us, compel us, obsess us—these are usually reflections of the shadow. As an old proverb has it, I looked, and looked, and this I came to see: That what I thought was you and you, Was really me and me.”

“Usually, if we hate, it is the shadow of the person that we hate, rather than the substance. We may hate a person because he reminds us of someone we feared and disliked when younger; or because we see in him some gross caricature of what we find repugnant in ourself; or because he symbolizes an attitude that seems to threaten us.”

“As we all know, sometimes our first instinct is to want to hit a homosexual in the mouth and want a woman to be quiet. We want to hit a homosexual in the mouth because we're afraid we might be homosexual; and we want to hit the woman or shut her up because we're afraid that she might castrate us. The remedy is to gain security in ourselves and therefore have respect and feelings for all oppressed people.”

“Hate is the darkness, that's no good. And yet we've got to hate Fascists, and that's considered perfectly all right. How is that possible? It's because we hate them in the name of the light, I guess, whereas they hate only in the name of darkness. We hate hate itself, and for this reason our hate is better than theirs. But that's why it's more difficult for us. For them everything is very simple, but for us it's more complicated. We've got to become a little bit like them in order to fight them so we become a little bit unlike ourselves. But they don't have that problem; they can do away with us without any qualms. We first have to do away with something inside ourselves before we can do away with them. Not them; they can simply remain themselves, that's why they're so strong. But they'll lose in the end, because they have no light in them. The only thing is, we mustn't become too much like them, mustn't destroy ourselves altogether, otherwise they'll have won in the end...”

“We cuss them because we're not good enough for them. We hate them because they wouldn't look at us, couldn't be bothered to give us an interview. I guess there's a Trent & Brent in every city, in every field. I didn't make it and I don't belong, so I'll just go through life hating them.”

“Christianity does not want us to reduce by one atom the hatred we feel for cruelty and treachery. We ought to hate them. Not one word of what we have said about them needs to be unsaid. But it does want us to hate them in the same way in which we hate things in ourselves: being sorry that the man should have done such things, and hoping, if it is anyway possible, that somehow, sometime, somewhere he can be cured and made human again.”