As I follow these events and our reactions, I can't help but think of some of the psychological aspects that Andrew Lobaczewski talks about in Political Ponerology. The part before the "understanding" section sounds much like Gurdjieff's idea of "strategic enclosure". In the "understanding" section he points out that we shouldn't "pigeonhole" ideologies of other countries but look for the common "normal human nature" within them. I think Putin may be a good example of "normal human nature" vs pathocracy.
Lobaczewski said:A psychologist working in such a country must develop special operational techniques unknown and even unfathomable to specialists practicing in the free world. They have the purpose of partially liberating the voice of instinct and feeling from this abnormal over-control, and of rediscovering the voice of nature’s wisdom within, but this must be done in such a way as to avoid exposing the patient to the unfortunate results of excessive freedom of reaction in the conditions under which he must live. A psychotherapist must operate carefully, with the help of allusions, because only rarely may he openly inform the patient of the system’s pathological nature. However, even under such conditions, we can achieve a greater experiential freedom, more appropriate thought processes, and better decision making capabilities. As a result of all this, the patient subsequently behaves with greater caution and feels much safer.
If Western radio stations, unhampered by the fears of psychologists on the other side, abandoned the simple counter propaganda in favor of a similar psychotherapeutic technique, they would contribute mightily to the future of countries still under pathocratic rule today. Toward the end of this book, I shall attempt to persuade the reader that psychological matters are as important to the future as grand politics or powerful weapons.
Understanding
Comprehending those normal people, whether outstanding or average, fated to live under pathocratic rule, their human nature and their responses to this basically deviant reality, their dreams, their methods of comprehending such a reality (including all the difficulties along the road), and their need to adapt and become resistant (including the side-effects) is a sine qua non precondition for learning the behavior that would effectively assist them in their efforts to achieve a normal man’s system. It would be psychologically impossible for a politician in a free country to incorporate the practical knowledge such people acquired over many years of day to day experience. This knowledge cannot be transmitted; no journalistic or literary efforts will ever achieve anything in this area. However, an analogous science formulated in objective naturalistic language can be communicated in both directions. It can be assimilated by people who have no such specific experiences; it can also be back transmitted-transmitted over there where a great need for this science exists as do the minds which are already prepared to receive it. Such a science would actually act upon their battered personalities in much the same way as the best of medicines. Mere awareness that one was subject to the influence of a mental deviant is in and of itself a crucial part of treatment. Whoever wants to maintain the freedom of his country and of the world already threatened by this macrosocial pathological phenomenon, whoever would like to heal this sick planet of ours, should not only understand the nature of this great disease, but should also be conscious of potentially regenerative healing powers. Every country within the scope of this macrosocial phenomenon contains a large majority of normal people living and suffering there who will never accept pathocracy; their protest against it derives from the depths of their own souls and their human nature as conditioned by properties transmitted by means of biological heredity. The forms of this protest and the ideologies by which they would like to realize their natural wishes may nevertheless change. The ideology or societal structure via which they would like to regain their human right to live in a normal man’s system are, however, of secondary importance to these people. There are of course differences of opinion in this area, but they are not likely to lead to overly violent conflict among persons who see before them a goal worthy of sacrifice. Those whose attitudes are more penetrating and balanced see the original ideology as it was before its caricaturization by the ponerization process, as the most practical basis for effecting society’s aims. Certain modifications would endow this ideology with a more mature form more in keeping with the demands of present times; it could thereupon serve as the foundation for a process of evolution, or rather transformation, into a socio-economic system capable of adequate functioning. The author’s convictions are somewhat different. Grave difficulties could be caused by outside pressure aiming at the introduction of an economic system which has lost its historically conditioned roots in such a country. People who have long had to live in the strange world of this divergence are therefore hard to understand for someone who has fortunately avoided that fate. Let us refrain from imposing imaginings upon them which are only meaningful within the world of normal man’s governments; let us not pigeonhole them into any political doctrines which are often quite unlike the reality they are familiar with. Let us welcome them with feelings of human solidarity, reciprocal respect, and a greater trust in their normal human nature and their reason.