There are some feelings that are politic to have and some that are not so. One of the strongest political feelings emanating from the newborn to the former colonialising countries is that people who are evil (i.e. whites who lived in the actual colonies) do not suffer, or if they do, one ought not to acknowledge this, for this would undermine the value of the suffering of those who were "genuine" victims of the colonial regime.

I know I am not deluding myself as regards the moral reasoning stated above. This is profoundly ubiquitous, pervasive, and has seeped into most people's unconscious to become a form of "common sense". So, if you do not have any element of that reasoning in your consciousness, well done. You are exemplary, have passed the test of being a decent human being with flying colours, and you are out of this world. But, in any case, and if you haven't manage to escape the plague of contemporary reason, then this is just what I had expected, and it is normal, and too bad.

I'm far from being someone who theorises that the unconscious mind is largely a negative force, which mitigates against civilising processes. I'm not a Freudian. Rather, I see that in many cases, the unconscious minds of others are on my side. They are capable of telling me something about the others' experiences that they would never feel free to tell me themselves.

It seems strange to say, but bullies, when they have appeared in my life, have always taught me something about the world in general, through sharing with me their world views. This is not, as I have suggested, an intentional sharing, but rather, one that always tends to happen inadvertently, and despite the self-image that the bully is trying to create.

So, in one instance, I learned from a particular bully that he had been unsatisfied in his work for 40 years. His expressed ideology might have been: "So, suffering is normal. Suck it in. We've all had to endure it." Yet, the situation we were enduring was clearly contrived to make us suffer. This particular boss could have alleviated our suffering, but he chose not to.

The contradiction of imposing suffering whilst acting as if this suffering was inevitable is expressed in the idea: "I had to suffer, so you will have to suffer as well."

This is the unconscious mind of the bully speaking, and it is on my side. It warns: "If you follow the path in life that I have followed, you will be miserable. Don't follow it by any means! Look -- I am increasing your suffering as a disincentive for you to even stick around in this workplace. Trouble resides here."

A bully, in general, makes not conforming a lot easier than conforming to the status quo. A bully is one who is exceedingly troubled by the costs that conforming to others' expectations have imposed on him. Had he had his life to live over again, he feels he ought not to have made the choices that denied him freedom. He nonetheless suspects that his character is just not strong enough to have made choices in favour of his own dignity and freedom. His suspicions about his own lack of integrity lead him to bully others. "At least, if I am not happy in myself, I have this compensation of extracting pleasure by watching others suffer," he says.

As for me, I have always learned from the bully, by what is spoken to me by his unconscious mind. That, alone, is his "true self", as Bataille has suggested. That is the goodness that remains in the bully, despite himself; the part that yearns to communicate truthfully.

"The costs I am imposing upon you now should make you think again about the path that you have chosen!" the bully says. "I care about you, as I care about the self that I ought to have fought for, but have lost. Accept this disincentive I am offering you now, which is all that remains of my capacity to speak honestly. Turn away, please. For the sake of humanity, turn away."

The paradox of all things Colonial is that they involve movement, change, conquest, and ultimately, revolution. Conversely, the lack of change, such as the acquisition of land through inheritance, is considered to embody the ideal of "the good" in non-Colonial societies. Change is evil: Satanic. This is something that shamans who resisted colonization were able to sense, for they were already in the realm of change, and just had to take it some steps further; to push the process beyond the comfort levels of their masters.

Shamanism is the opposite to Kantianism. Instead of the the rule of morality being based on abstraction, the drive towards freedom is based on spontaneity/impulse.

The power invoked here is in the instability of matter, or in terms of Bataille, "Base Materialism".