Forgiveness thus leads our reason into a state of intellectual
discipline and order, thereby permitting us to discern life’s
realia and their causative links more clearly. This makes it
easier for us to control our instinct’s vindictive reflexes and
protect our minds from the tendency to impose moralizing
interpretations upon psychopathological phenomena. This is of
course to the advantage of both individuals and of societies.
Simultaneously, and in accordance with the precepts of
great religions, forgiveness helps us enjoy supernatural order
and thereby gain the right to self forgiveness. It makes us better
able to perceive the voice within saying “do this” or “don’t do
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that”. This improves our capacity for proper decision making in
thorny situations when we are lacking some necessary data. In
this extremely difficult battle, we may not renounce this assis-
tance and privilege; they may be decisive in tipping the scales
toward victory.
Nations which have long had to endure pathocratic rule are
now close to accepting such a proposition as a result of their
practical knowledge of that other reality and the characteristic
evolution of their world view. However, their motivations are
dominated by practical data which are also derived from adap-
tation to life in that divergent reality. Religious motivations
also appear; comprehension and affirmation thereof mature
under such specific conditions. Their thought process and so-
cial ethics also evidence a feel for a certain teleological mean-
ing to phenomena, in the sense of a historical watershed.
Such an act of renunciation of judicial and emotional re-
venge with regard to people whose behavior was conditioned
by psychological causation, especially certain specific heredi-
tary factors, is justified by naturalism to a significant degree.
Therefore, such naturalistic and rational principles should per-
mit the definitive decisions to mature. The intellectual effort
involved in cutting the links to a natural comprehending of the
problems of evil and a confrontation thereof with moral pre-
cepts shall bear fruit in many products of human thought.
People who have lost their ability to adapt to sensible work
for hire will have to be guaranteed tolerable living conditions
and assistance in their efforts to readapt. The costs incurred by
society with regard thereto will probably be less than those
involved with any other solution. All this will require appropri-
ate organizational efforts based on this manner of understand-
ing such matters, which will be far removed from traditional
legal practice. The promises should be made to the pathocrats,
and then kept with the honesty worthy of a society of normal
people. Such an act and its execution should therefore be pre-
pared ahead of time from the moral, legal and organizational
points of view.
Just as the idea adduced herein finds a lively response
among people familiar with the above-described macrosocial
phenomenon from experience, it insults the vengeful feelings
POLITICAL PONEROLOGY
295
of numerous political émigrés who retain the old experiential
methods regarding social and moral problems. We should thus
expect more opposition from this quarter, justified by moral
indignation. Persuasive efforts should therefore be made in that
direction.
It would also be advantageous if the solution to this prob-
lem could be prepared with a view to the contemporary heri-
tage of the bio-humanistic sciences, a heritage which aims at a
similar evolution of law even though it continues to hide in the
academic world, too immature for practical realization. The
value of scientific studies in this area tends to be underrated by
conservative-minded societies. The work may be facilitated by
means of using such information with a view toward the need
for rapid preparation or updating of the law.
Our civilization’s legislations arose first from the tradition
of Roman law, then from the rights of sovereigns ruling by
“divine right”, a system which predictably defended their posi-
tion, and though they were commanding the law of grace, they
proved almost completely soulless and vengeful within today’s
conception of codified regulations. Such a state of affairs abet-
ted rather than prevented the emergence of pathological sys-
tems of force.
This explains the actual need to effect an essential break-
through and formulation of new principles derived from an
understanding of man, including enemies and evildoers.
Having emerged from great suffering and a comprehension
of its causes, such legislation will be more modern and humani-
tarian as well as more effective in the area of protecting socie-
ties from the products of ponerogenesis. The great decision to
forgive similarly derives from the most credible precepts of
eternal moral teachings, something also in accordance with
contemporary evolution in societal thought. It expresses practi-
cal concerns as well as a naturalistic comprehension of the
genesis of evil. Only such an act of mercy, unprecedented in
history, can break the age-old chain of the ponerogenic cycles
and open the door both to new solutions for perennial problems
and to a new legislative method based on an understanding of
the causes of evil.
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THERAPY OF THE WORLD
Such a difficult decisions therefore appear in keeping with
the signs of the times. The author believes that this precise kind
of breakthrough in the methodology of thought and action is
within the Divine Plan for this generation.
Ideologies
Just as a psychiatrist is mainly interested in disease, paying
less attention to the patient’s delusional system deforming
whatever individual reality he has, the object of global therapy
should be the world’s diseases. The deformed ideological sys-
tems which grew from historical conditions and a given civili-
zation’s weaknesses should be understood insofar as they are a
disguise, operational instrument, or Trojan horse for
pathocratic infection.
Societal consciousness should first separate these two het-
erogeneous layers of the phenomenon by means of analysis and
scientific evaluation effected upon them. Such a correct and
selective understanding should become part and parcel of all
nations’ consciousness in some appropriately accessible form.
This would correspondingly reinforce their capacity for inde-
pendent orientation within today’s complicated reality by
means of discriminating such phenomena in keeping with its
nature. This will bring about a correction in moral and world
view attitudes. Concentrating our efforts upon the pathological
phenomenon shall then produce proper understanding and suf-
ficiently complete results.
The absence of this basic discrimination in political opera-
tions is an error leading to wasted effort. We may not agree
with ideologies, since all nineteenth-century political ideolo-
gies oversimplified social reality to the point of crippling it,