In most religions they dont speak of hate but of Maya, which means illusion... he didnt hate Maya for being Maya, he simply saw him for who he was; illusion, lies, falsity, delusion, pain, suffering. If he were to feel hate in his heart for Maya, Maya would have won, for hate is delusion...
Whoa! Steady there ...
Working from the Vedanta (the source of the concept), whilst Maya is commonly rendered as 'illusion', she is also 'divine play'.
In Christian terms, Maya is theophany, she is the Veil of God. Maya veils and unveils; she is the intermediary between the finite and the Infinite. She is the play of the infinite in all its infinite forms ...
If Atma is Principle, then Maya is its manifold manifestation. The world is Maya as distinct from Atma, but while being Maya, it points implicitly, and to some explicitly, to Atma.
Maya is the reverberation of the Divine. Maya is to Atma as Infinitude is to the Absolute, Maya is All-Possibility that gives rise to Being.
From the point of view of a fallen or fractured humanity, Maya is both Eve and Mary, eros and agape; psychic (seductive) and pneumatic (liberating); descendent or ascendant. The Veils of Maya are there in order to manifest the potentialities of the Supreme Good; and, on the other, She veils good in order to be able to unveil it, and thus to manifest a further good: that of the prodigal son’s return, or of Deliverance.
Maya proceeds from the very nature of Atma and proves the Infinitude, All-Possibility and Radiation of Atma; Maya exteriorizes and unfolds the innumerable potentialities of Atma. Maya cannot not be, and to deny Maya is to be unaware of the nature of the supreme Self.
All-Possibility must, by definition and on pain of contradiction, include its own apparent impossibility, its own apparent contradiction — the possibility of not-being.
The Infinite must realize the finite — the relative, the finite the contingent — on pain of not being the Infinite. Thus suffering and injustice must exist by virtue of that Infinity, that Divine Plenitude, and this is where the human finds her/himself, and this is why both Christianity and Buddhism regards the human state as something unique and special.
There is an aspect of Maya which is divine and attracts to God, another which takes away from God, and an intermediate which innocently seeks only to be itself, remaining provisionally neutral in relation to the other two aspects.
There is the Maya that is divine, Maya that is celestial, Maya that is earthly.
But the flaw, the error, the blindness, the theophanic opacity with regard to the nature of Maya, is ours.
Notes taken from the writings of Frithjof Schuon on the Sophia Perennis