sis of such behavior from outside its agents. Well thought out
and carefully framed legislation should therefore require testing
of individuals whose suggestions that someone else is psycho-
logically abnormal are too insistent or too doubtfully founded.
On the other hand, any system in which the abuse of psy-
chiatry for allegedly political reasons has become a common
phenomenon should be examined in the light of similar psycho-
logical criteria extrapolated onto the macrosocial scale. Any
person rebelling internally against a governmental system,
which shall always strike him as foreign and difficult to under-
stand, and who is unable to hide this well enough, shall thus
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easily be designated by the representatives of said government
as “mentally abnormal”, someone who should submit to psy-
chiatric treatment. A scientifically and morally degenerate psy-
chiatrist becomes a tool easily used for this purpose. Thus is
born the sole method of terror and human torture unfamiliar
even to the secret police of Czar Alexander II.
The abuse of psychiatry for purposes we already know thus
derives from the very nature of pathocracy as a macrosocial
psychopathological phenomenon. After all, that very area of
knowledge and treatment must first be degraded to prevent it
from jeopardizing the system itself by pronouncing a dramatic
diagnosis, and must then be used as an expedient tool in the
hands of the authorities. In every country, however, one meets
with people who notice this and act astutely against it.
The pathocracy feels increasingly threatened by this area
whenever the medical and psychological sciences make pro-
gress. After all, not only can these sciences knock the weapon
of psychological conquest right out of its hands; they can even
strike at its very nature, and from inside the empire, at that.
A specific perception of these matters therefore bids the
pathocracy to be “ideationally alert” in this area. This also ex-
plains why anyone who is both too knowledgeable in this area
and too far outside the immediate reach of such authorities
should be accused of anything that can be trumped up, includ-
ing psychological abnormality.
CHAPTER VIII
PATHOCRACY AND RELIGION
Monotheistic faith strikes a contemporary thinker primarily
as an incomplete induction derived from ontological knowl-
edge about the laws governing microcosmic and macrocosmic
material and organic and psychological life, as well as being a
result of certain encounters accessible by means of introspec-
tion. The rest complements this induction by means of items
man gains by other ways and accepts either individually or in
accordance with the dictates of his religion and creed. A sound-
less, wordless voice unconsciously awakens our associations,
reaches our awareness in the quiet of mind, and either comple-
ments or rebukes our cognition; this phenomenon is every bit
as true as whatever has become accessible to science thanks to
modern investigative methods.
In perfecting our cognition in the psychological field and at-
taining truths formerly available only to mystics, we render
ever narrower the space of nescience which until recently sepa-
rated the realm of spiritual perception from naturalistic science.
Sometime in the not too distant future, these two cognitions
will meet and certain divergences will become self evident. It
would thus be better if we were prepared for it. Almost from
the outset of my deliberations on the genesis of evil, I have
been conscious of the fact that the investigative results con-
cisely presented in this work can be used to further complete
that space which is so hard for the human mind to enter.
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PATHOCRACY AND RELIGION
The ponerological approach throws new light upon age-old
questions heretofore regulated by the dictates of moral systems
and must of necessity bring about a revision in thought meth-
ods. As a Christian, the author was initially apprehensive that
this would cause dangerous collisions with ancient tradition.
Studying the question in the light of the Scriptures caused these
apprehensions gradually to fade away. Rather, this now appears
to be the way to bring our thought processes closer to that
original and primeval method of perceiving moral knowledge.
Quite characteristically, reading the Gospels can provide teach-
ings clearly convergent with the method of understanding evil
derived from naturalistic investigations on its origin. At the
same time, we must foresee that the process of correction and
conformation will be laborious and time consuming, which
ultimately will probably prevent any major tumult.
Religion is an eternal phenomenon. A sometimes overly ac-
tive imagination would at first complement whatever esoteric
perception could not handle. Once civilization and its concur-
rent discipline of thought reaches a certain level of develop-
ment, a monotheistic idea tends to emerge, generally as a con-
viction of a certain mental elite. Such development in religious
thought can be considered a historical law rather than individ-
ual discovery by such people like Zarathustra or Socrates. The
march of religious thought through history constitutes an indis-
pensable factor of the formation of human consciousness.
Acceptance of religion’s basic truths opens to man a whole
field of possible cognition wherein his mind can search for the
truth. At that point, we also free ourselves of certain psycho-
logical impediments and gain a certain freedom of cognition in
areas accessible to naturalistic perception. Rediscovering the
true, ancient, religious values strengthens us, showing us the
meaning of life and history. It also facilitates our introspective
acceptance of phenomena within ourselves for which naturalis-
tic perception proves insufficient. Parallel to our self knowl-
edge, we also develop our ability to understand other people,
thanks to the acceptance of the existence of an analogous real-
ity within our neighbor.
These values become priceless whenever man is forced into
maximum mental effort and profound deliberations in action so
POLITICAL PONEROLOGY
269
as to avoid stumbling into evil, danger, or exceptional difficul-
ties. If there is no possibility of apprehending a situation fully,
but a way out must nevertheless be found for one’s self, family,
or nation, we are indeed fortunate if we can hear that silent
voice within saying “Don’t do this” or “trust me, do this”.
We could thus say that this cognition and faith simultane-
ously supporting our mind and multiplying our spiritual
strength constitute the sole basis for survival and resistance in
situations wherein a person or nation is threatened by the prod-
ucts of ponerogenesis, which cannot be measured in the catego-
ries of the natural world view. That is the opinion of many
righteous people. We cannot contradict the basic value of such
a conviction, but if it leads to contemptuous treatment of objec-