A thing of beauty is a joy forever: its loveliness increases; it will never pass into nothingness. Education is our passport to the future, for tomorrow belongs to the people who prepare for it today. However, let us speak about the colonized. I see clearly what colonization has destroyed: the wonderful Native American civilizations—neither Deterding nor Royal Dutch nor Standard Oil will ever console me for the Aztecs and the Incas. I see clearly the civilizations, condemned to perish at a future date, into which it has introduced a principle of ruin: the South Sea islands, Nigeria, Nyasaland. I see less clearly the contributions it has made. Security? Culture? The rule of law? In the meantime, I look around and wherever there are colonizers and colonized face to face, I see force, brutality, cruelty, sadism, conflict, and in a parody of education, the hasty manufacture of a few thousand subordinate functionaries, “boys,” artisans, office clerks, and interpreters necessary for the smooth operation of business. I spoke of contact. Between colonizer and colonized there is room only for forced labour, intimidation, pressure, the police, taxation, theft, assault by physical force, compulsory crops, contempt, mistrust, arrogance, self-complacency, swinishness, brainless elites, degraded masses. #RandolphHarris 1 of 18

With colonization, there is no human contact, but relations of domination and submission which turn the colonizing being into a classroom monitor, an army sergeant, a prison guard, a slave driver, and the indigenous person into an instrument of production. My turn to state an equation: colonization = “thingification.” I hear the storm. They talk to me about progress, about “achievements,” diseases cured, improved standards of living. I am talking about societies drained of their essence, cultures trampled underfoot, institutions undermined, lands confiscated, religions smashed, magnificent artistic creations destroyed, extraordinary possibilities wiped out. They throw facts at my head, statistics, mileages of roads, canals, and railroad tracks. I am talking about throughs of people sacrificed to the Congo-Ocean. I am talking about those who, as I write this, are digging the habour of Abidjan by hand. I am talking about millions of people torn from their gods, their land, their habits, their life—from life, from the dance, from wisdom. I am talking about millions of people in whom fear has been cunningly instilled, who have taught to have an inferiority complex, to tremble, kneel, despair, and behave like flunkeys. They dazzle me with the tonnage of cotton or cocoa that has been exported, the acreage that has been planted with olive trees or grapevines. #RandolphHarris 2 of 18

 I am talking about natural economics that have been disrupted—harmonious and viable economies adapted to the indigenous population—about food crops destroyed, malnutrition permanently introduced, agricultural development oriented solely toward the benefit of the metropolitan countries, about the looting of products, the looting of raw materials. They pride themselves on abuses eliminated. I too talk about abuses, but what I say is that on the old ones–very real—they superimposed others—very detestable. They talk to me about local tyrants brought to reason; but I note that in general the old tyrants get on very well with the new ones, and that there has been established between them, to the detriment of the people, a circuit of mutual services and complicity. They talk to me about civilization, I talk about proletarianization and mystification. For my very part, I make a systematic defense of the non-European civilizations. Every day that passes, every denial of justice, every beating by the police, every demand of the workers that is drowned in blood, every death from COVID-19, every scandal that is hushed up, every punitive expedition, every police van, every gendarme and every militiaman, brings home to us the value of our old societies. #RandolphHarris 3 of 18

They were communal societies, never societies of the many for the few. They were societies that were not only ante-capitalist, as has been said, but also anti-capitalist. They were demonstrative societies, always. They were cooperative societies, fraternal societies. I make a systematic defense of the societies destroyed by imperialism. They were the fact, they did not pretend to be the idea; despite their faults, they were neither to be hated nor condemned. They were content to be. In them, neither the word failure not the word avatar had any meaning. They kept hope intact. Whereas those are the only words that can, in all honesty, be applied to the European enterprises outside Europe. My only consolation is that periods of colonization pass, that nations sleep only for a time, and the peoples remain. For my part, I search in vain for the place where I could have expressed such views: where I ever underestimated the importance of Europe in the history of human thought; where I ever preached a return to any kind; where I ever claimed that there could be a return.  The truth is that I have said something very different: to wit that the great historical tragedy of Africa has been not so much that it was too late in making contact with the rest of the World, as the manner in which that contact was brought about. Europe began to propagate at a time when it had fallen into the hands of the most unscrupulous financiers and captains of industry. #RandolphHarris 4 of 18

It was our misfortune to encounter that particular Industrialization on our path, and Industrialization is responsible before the human community for the highest heap of corpses in history. In another connection, in judging colonization, I have added that Europe has gotten on very well indeed with all the local feudal lords who agreed to serve, woven a villainous complicity with them, rendered their tyranny more effective and more efficient, and that it has actually tended to prolong artificially the survival of local past in their most pernicious aspects. I have said—and this is something very different—that colonialist Europe has grafted modern abuse onto ancient injustice, hateful racism onto old inequality. That if I am attacked on the grounds of intent, I maintain that colonialist Europe is dishonest in trying to justify its colonizing activity a posteriori by the obvious material progress that has been achieved in certain fields under the colonial regime—since sudden change is always possible, in history as elsewhere; since no one knows at what stage of material development these same countries would have been if Europe had not intervened; since the technical outfitting of Africa and Asia, their administrative reorganization, in a word, their “Europeanization,” was (as is proved by the example of Japan) in no way tied to the European occupation. #RandolphHarris 5 of 18

This is because Europeanization of the non-European continents could have been accomplished otherwise than under the heel of European occupation. Since the Europeanization of the non-European continents could have been accomplished otherwise than under the heel of Europe; since this movement of Europeanization was in progress; since it was even slowed down; since in any case it was distorted by the European take over. The proof is that at present it is the indigenous peoples of Africa and Asia who are demanding schools, and colonialist Europe which refuses them; that it is the African who is asking for ports and roads, and colonialist Europe which is insufficiently on this score; that it is the colonized person who wants to move forward, and the colonizer who holds things back. Another fear born of the protective structure is a fear of exposure. Its sources lies in the many pretenses that go into the development and maintenance of the structure itself. These will be described in connection with the impairment of moral integrity brought about by unresolved conflicts. For our present purpose we need only point out that a neurotic person wants to appear, both to oneself and others, different from what one really is—more harmonious, more rational more generous, or powerful, or ruthless. It would be hard to say whether one is more afraid of being exposed to oneself or to others. #RandolphHarris 6 of 18

Consciously, it is others one is most concerned about, and the more one externalizes one’s fear the more anxious one is that others should not find one out. If only others can be kept in the dark, one may say in that case that what one thinks of oneself does not matter; one’s own discovery of one’s failings can take in one’s stride. That is not so, but it is the way one feels consciously and indicates the degree to which externalization is present. Fear of being exposed may either appear as a nebulous feeling that one is a bluff or may be attached to some particular quality only remotely associated with what one is really bothered about. A person may be afraid that one is not as intelligent, as competent, as well educated, as attractive as one is believed to be, so shifting the fear to qualities that do not reflect on one’s character. Thus a patient recalled that in his early adolescence he was haunted by the fear that his being at the head of his class was due entirely to bluffing. Each time he changed schools he was sure that this time he would be found out, and the fear persisted even when again he captured the top rank. His feeling puzzled him, but he was unable to put his finger on the cause of it. He could not gain an insight into his problem because he was on the wrong track: his fear of exposure did not at all concern his intelligence but had merely been shifted to that sphere. #RandolphHarris 7 of 18

In reality it concerned his unconscious pretense of being a good fellow who did not care about grades, whereas the fact was that he was obsessed by a destructive need to triumph over others. This illustration leads to a pertinent generalization. Fear of being a bluff is always related to some objective factor, but it is usually not the one the person oneself thinks it is. Symptomatically, its outstanding expression is blushing or a fear of blushing. Since it is an unconscious pretense that the patient fears will be disclosed, the analyst will make a serious mistake if, noting the patient’s fear of being found out, he searches for some experience that he thinks the latter is ashamed of and is hiding. However, the patient may not be holding back anything of the ort. What happens then is that one becomes more and more fearful that there must be something particularly bad in one which one is unconsciously loath to reveal. Such a situation is conductive to self-condemnatry scrutiny but not to constructive work. One will perhaps go into further detail about episodes of pleasures of the flesh or destructive impulses. However, the fear of exposure will remain so long as the analyst fails to recognize that the patient is caught in a conflict and that one oneself is working on only one aspect of it. #RandolphHarris 8 of 18

Fear of exposure can be provoked by any situation which—to the neurotic—means being out to a test. This would include starting a new job, making new friends, entering a new school, examinations, social gatherings, or any kind of performance that might make one conscious even if it is no more than taking part in a discussion. Frequently what is consciously conceived as a fear of failure actually has to do with exposure, and hence is not allayed by success. The person will merely feel that one “got by” this time, but what about the next? And if one should fail, one will only be the more convinced that he has always been a bluff and that this time one was caught. One consequence of such a feeling is shyness, particularly in any new situation. Another is wariness in the face of being liked or appreciated. The person will think, consciously or unconsciously: “They like me now, but if they really knew me, they would feel otherwise.” Naturally this fear plays a role in analysis, whose explicit purpose is to “find out.” Every new fear requires a new set of defenses. Those erected against fear of exposure fall into opposite categories and hinge on the whole character structure. On the other hand, there is a tendency to avoid test situations of any kind; and if they cannot be avoided, to be reserved, self-controlled, and wear an impenetrable mask. #RandolphHarris 9 of 18

On the other than, there is an unconscious attempt to become so perfect a bluff that exposure need not be feared. The latter attitude is not defensive alone: magnificent bluffing is also used by individuals of the aggressive type who live vicariously, as a means of impressing those whom they wish to exploit; any attempt to question them, then, will be met by a wily counterattack. I refer here to openly sadistic persons. We shall see later how this trait fits in with the entire structure. We shall understand the fear of exposure when we have answered two questions: What is a person afraid to disclose? and, What is it that one fears in case one should be exposed? The first we have already answered. In other to answer the second we must deal with still another fear emanating from the protective structure, the fear of disregard, humiliation, and ridicule. While the ricketiness of the structure is responsible for the fear of disturbed equilibrium, and the unconscious fraudulence involved breeds fear of exposure, the fear of humiliation comes from an injured self-esteem. We have touched on this matter in other connections. Both the creation of an idealized image and the process of externalization are attempts at repairing damaged self-respect, but as we have seen, both only injure it still further. #RandolphHarris 10 of 18

If we take a bird’s eye view of what happens to self-esteem in the course of a neurotic development, we come upon two pairs of seesaw processes. While the level of realistic self-esteem falls, up comes an unrealistic pride-pride in being so good, so aggressive, so unique, so omnipotent or omniscient. On the other seesaw we find a dwarfing of the neurotic’s actual self counterweighted by the raising of others to the stature of giants. Through the eclipse of large areas of the self by repression and inhibition as well as by idealization and externalization, the individual loses sight of oneself; one feels, if one does not actually become, like a shadow without weight or substance. And meanwhile one’s need of others and one’s fear of them make them not only more formidable to one but more necessary. Hence one’s center of gravity comes to rest more in others than in oneself and one concedes to them prerogatives that are rightly one’s own. Its effect is to give their evaluation of oneself undue important, while one’s own self-evaluation loses significance. This lends to the opinion of others an overwhelming power. The above sets of process taken together account for the neurotic’s extreme vulnerability to disregard, humiliation and ridicule. And these processes are so much a part of every neurosis that hypersensitivity in this respect is most common. #RandolphHarris 11 of 18

If we are cognizant of the manifold sources of the fear of disregard we can see that to remove or even diminish it is no simple task. It can recede only to the extent that the entire neurosis recedes. In general, the consequence of this fear is to set the neurotic apart from others and make one hostile to them. However, more important is its power to clip the wings of those afflicted with it so any strong degree. They do not dare to expect anything of others or to set high goals for themselves. They do not dare to approach people who seem superior to them in any way; they do not dare to express an opinion even though they may have a real contribution to make; they do not dare to exercise creative abilities even when they have them; they do not dare to make themselves attractive, to try to impress, to seek a better position, and so on and so on. When tempted to reach out in any of these directions the ghastly prospect of ridicule holds them back and they take refuge in reserve and dignity. More imperceptible than the fears we have described in one that may be regarded as a condensation of all of them as well as of other fears that arise in a neurotic development. This is the fear of changing anything in oneself. Patients react to the idea of changing by adopting either of two extreme attitudes. #RandolphHarris 12 of 18

The two attitudes range from they either leave the whole subject nebulous, feeling that a change will occur by some sort of miracle at some hazy future time, or they attempt to change too rapidly, with too little understanding. In the first instance they harbour a mental reservation that catching a glimpse of a problem or admitting a frailty should be enough; the idea that in order to fulfill themselves they must actually change their attitudes and drives comes as a shock to them and makes them uneasy. They cannot help seeing the validity of the proposition, but unconsciously they reject it all the same. The reverse position amounts to an unconscious pretense of changing. It is in part wishful thinking, growing out of the patient’s intolerance of any imperfection in oneself; but it is also determined by one’s unconscious feeling of omnipotence—the mere wish to have a difficulty disappear should be enough to dispel it. Behind the fear of changing are qualms about changing for the worse—that is, losing one’s idealized image, turning into the rejected self, becoming like everybody else, or being left by analysis an empty shell; terror of the unknown, of having to relinquish safety devices and satisfactions hitherto gained, particularly those of chasing after phantoms that promise solution; and finally a fear of being unable to change—a fear that will be better understood when we come to discuss the neurotic’s hopelessness. #RandolphHarris 13 of 18

All these fears spring from unresolved conflicts. However, because we must expose ourselves to them if we want eventually to find integration, they also stand as a hindrance to our facing ourselves. They are the purgatory, as it were, through which we must wander before we can attain salvation. The faith of both the New and the Old Testament is selective, subtracting people from the kingdom of this World and adding them to that of Heaven. It leaves people in the World but takes care to make one not of the World where one lives as a stranger and pilgrim inhabiting no permanent city. It united one to the holy community of the World. In this Church there is neither Jew nor Gentile, neither male nor female, but only if one has abandoned a World where Jews and Gentiles are foes, and male and female try to dominate each other. Faith implies separation: a person from one’s brother, a daughter from her mother. However, we also focus on a different type of faith. A faith where instead of erecting the holy community out of the World, it sees the whole World as already being the holy community. Nobody escapes it. All, even unawares, belong to it. Is this still the Christian faith? Ephraim and Syria wage war against Judah—Christ will be born of a virgin—Compare Isaiah 7. About 559-545 Before Christ. #RandolphHarris 14 of 18

“And it came to pass in the days of Ahaz the son of Jotham, the son of Uzziah, king of Judah, that Rezin, king of Syria, and Pekah the son of Remaliah, king of Israel, went up toward Jerusalem to war against it, but could not prevail against it. And it was told the house of David, saying: Syria is confederate with Ephraim. And his heart was moved, and the heart of his people, as the trees of the wood are moved with the wind. Then said the Lord unto Isaiah: Go forth now to meet Ahaz, thou and Shearjashub thy son, at the end of the conduit of the upper pool in the highway of the fuller’s field: and say unto him: Take heed, and be quiet; fear not, neither be faint-hearted for the two tails of these smoking firebrands, for the fierce anger of Rezin with Syria, and of the son of Remaliah. Because Syria, Ephraim, and the son of Remaliah, have taken evil counsel against thee, saying: Let us go up against Judah and vex it, and let us make a breach therein for us, and set a king in the midst of it, yea, the son of Tabeal. Thus saith the Lord God: It shall not stand, neither shall it come to pass. For the head of Syria is Damascus, and the head of Damascus, Rezin; and within threescore and five years shall Ephraim be broken that it be not a people. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son. If ye will not believe surely ye shall not be established. #RandolphHarris 15 of 18

“Moreover, the Lord spake again unto Ahaz, saying: Ask thee a sigh of the Lord thy God; ask it either in the depths, or in the heights above. But Ahaz said: I will not ask, neither will I tempt the Lord. And he said: Hear ye now, O house of David; is it a small thing for you to weary people, but will ye weary my God also? Therefore, the Lord himself shall give you a sign—Behold, a virgin shall conceive, and shall bear a son, and shall call his name Immanuel. Butter and honey shall he eat, that he may know to refuse the evil and to choose the good. For before the child shall know to refuse the evil and choose the good, the land that thou abhorrest shall be forsaken of both her kinds. The Lord shall bring upon thee, and upon thy people, and upon thy father’s house, days that have not come from the day that Ephraim departed from Judah, the king of Assyria. And it shall come to pass in that day that they Lord shall hiss for the fly that is in the uttermost part of Egypt, and for the bee that is in the land of Assyria. And they shall come, and shall rest all of them in the holes of the rock, and upon all thorns, and upon all bushes. In the same day shall the Lord have with a razor that is hired, by them beyond the river, by the king of Assyria, the head, and the hair of the feet; and it shall also consume the beard. #RandolphHarris 16 of 18

“And it shall come to pass in that day, a man shall nourish a young cow and two sheep; and it shall come to pass, for the abundance of milk they shall give he shall eat butter; for butter and honey shall every one eat that is left in the land. And it shall come to pass in that day, every place shall be, where there were a thousand wines at a thousand silverlings, which shall be for briers and thorns. With arrows and with bows shall people come thither, because all the land shall become briers and thorns. And all hills that shall be digged with the mattock, there shall not come thither the fear of briers and thorns; but it shall be for the sending forth of oxen, and the treading of lesser cattle,” reports 2 Nephi 17.1-25. Almighty Lord our God, direct our steps into the way of peace, and strengthen out hearts to obey They commands: may the Day-spring visit us from on high, and give light to those who sit in darkness and the shadow of death; that they may adore Thee for Thy sweetness, Who are the blessed Lord God of Israel. Father of Jesus, dawn returns but without thy light within no outward light can profit; give me the saving lamp of thy Spirit that I may see thee, the God of my salvation, the delight of my soul, rejoicing over me in love. #RandolphHarris 17 of 18

I commend my heart to Thy watchful care, for I know its treachery and power; guard its every portal from the wily enemy, give me quick discernment of His deadly arts, help me to recognize His bold disguise as an Angel of light, and bid Him begone. May my words and works allure others to the highest walks of faith and love! May loiterers be quickened to greater diligence by my example! May Worldlings be won to delight in acquaintance with thee! May the timid and irresolute be warned of coming doom by my zeal for Jesus! Cause me to be a mirror of Thy grace, to show others the joy of Thy service, may my lips be well-tuned cymbals sounding Thy praise, let a halo of Heavenly-mindedness sparkle around me and a lamp of kindness Sunbeam my path. Teach me the happy art of attending to things temporal with a mind intent on things eternal. Send me forth to have compassion on the ignorant and miserable. Help me to walk as Jesus walked, my only Saviour and perfect model, His mind my inward guest, His meekness my covering garb. Let my happy place be amongst the poor in spirit, my delight the gentle ranks of the meek. Let me always esteem others better than myself, and find in true humility an heirdom to two Worlds. #RandolphHarris 18 of 18

Welcome to #BrightonStation! In today’s blog post we want to reacquaint you all with our community at #CresleighRanch. Pictured here is Home Site 78, a Residence 4 home that is available for move in! 🏡 Read more about it on today’s post. Link in bio. 👉 https://cresleigh.com/brighton-station/home-site-78/

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