If a person with a normal instinctive substratum and basic intelligence has already heard and read about such a system of ruthless autocratic rule “based on a fanatical ideology”, he feels he has already formed an opinion on the subject.
However, direct confrontation with the phenomenon will inevitably produce in him the feeling of intellectual helplessness. All his prior imaginings prove to be virtually useless; they explain next to nothing. This provokes a nagging sensation that he and the society in which he was educated were quite naive.
Anyone capable of accepting this bitter void with an awareness of his own nescience, which would do a philosopher proud, can also find an orientation path within this deviant world. However, egotistically protecting his world view from disintegrative disillusionment and attempting to combine them with observations from this new divergent reality, only reaps mental chaos.
The latter has produced unnecessary conflicts and disillusionment with the new rulership in some people; others have subordinated themselves to the pathological reality. One of the differences observed between a normally resistant person and somebody who has undergone a transpersonification is that the former is better able to survive this disintegrating cognitive void, whereas the latter fills the void with the pathologic propaganda material without sufficient controls.
When the human mind comes into contact with this new reality so different from any experiences encountered by a person raised in a society dominated by normal people, it releases psychophysiological shock symptoms in the human brain with a higher tonus of cortex inhibition and a stifling of feelings, which then sometimes gush forth uncontrollably. The mind then works more slowly and less keenly because the associative mechanisms have become inefficient.
Especially when a person has direct contact with psychopathic representatives of the new rule, who use their specific experience so as to traumatize the minds of the “others” with their own personalities, his mind succumbs to a state of short-term catatonia. Their humiliating and arrogant techniques, brutal paramoralizations, and so forth deaden his thought processes and his self-defense capabilities, and their divergent experiential method anchors in his mind. In the presence of this kind of phenomenon, any moralizing evaluation of a person’s behavior in such a situation thus becomes inaccurate at best.
Only once these unbelievably unpleasant psychological states have passed, thanks to rest in benevolent company, is it possible to reflect, always a difficult and painful process, or to become aware that one’s mind and common sense have been fooled by something which cannot fit into the normal human imagination.
