Once Aryan Skynet Goes Live It Doesn't Matter Who Pulled The Switch
Last week I looked into the background of Carl Jung’s disappointing 1957 book The Undiscovered Self and found it to be a little “spooky”. I assumed I had said all I probably needed to say about this dreary little volume – that is, until this week when, out of a sense of duty and intellectual rigor, I forced myself to finish reading it. Surprisingly, the book goes on to get worse – particularly as the author touches briefly on the racial tensions of the 1950s. The reader will remember that Jung dedicated his book to Rockefeller prince Fowler McCormick, one of whose aims was to undermine the bargaining position of white labor by promoting aggressive integration of blacks into his workforce – and Jung actually seems to have included a pair of passages for the specific purpose of reconciling his readers to the prospect of an increasingly multiracial, multicultural society. The passing of European hegemony, Jung suggests, is an inevitability:
Exotic races have ceased to be peepshows in ethnological museums. They have become our neighbors, and what was yesterday the prerogative of the ethnologist is today a political, social and psychological problem. Already the ideological spheres begin to touch, to interpenetrate, and the time may not be so far off when the question of mutual understanding in this field will become acute. To make oneself understood is certainly impossible without far-reaching comprehension of the other’s standpoint. The insight needed for this will have repercussions on both sides. History will undoubtedly pass over those who feel it is their vocation to resist this inevitable development […]1
In other words, the man who has a problem with his daughter’s elementary school being integrated can look forward to spending the twilight of his life in the dustbin of history. The perception of differences between groupings of peoples, Jung argues, is really a matter of individual psychological schism:
If a world-wide consciousness could arise that all division and all antagonism are due to the splitting of opposites in the psyche, then one would really know where to attack. But if even the smallest and most personal stirrings of the individual soul – so insignificant in themselves – remain as unconscious and unrecognized as they have hitherto, they will go on accumulating and produce mass groupings and mass movements which cannot be subjected to reasonable control or manipulated to good end. All direct efforts to do so are no more than shadow boxing, the most infatuated by illusion being the gladiators themselves.2
Instead, Jung advocates “the mutual withdrawal of projections”, and this “necessary corrective requires self-criticism”. “We can recognize our prejudices and illusions only when, from a broader psychological knowledge of ourselves and others, we are prepared to doubt the absolute rightness of our assumptions and compare them carefully and conscientiously with the objective facts.”3 Notwithstanding his distaste for “mass groupings and mass movements” which “cannot be subjected to reasonable control”, there is one form of collectivism that seems to Jung to be necessary:
Quite apart from the barbarities and blood baths perpetrated by the Christian nations among themselves throughout European history, the European has also to answer for all the crimes he has committed against the dark-skinned peoples during the process of colonization. In this respect the white man carries a very heavy burden indeed. It shows us a picture of the common human shadow that could hardly be painted in blacker colors.4
Organizing into a mass movement – and particularly one based on white racial solidarity – for the mutual benefit of the constituents would be wrong, Jung explains to a postwar readership with National Socialism still fresh in their minds; but Jung’s supremely important individual nevertheless finds himself trapped in a collective as a European when it comes to the then-nascent promotion of white guilt for crimes against Third World peoples. The Second World War, too, is cause for shame not only to those who directly precipitated it, but for every man reading The Undiscovered Self:
Man has done these things; I am a man, who has his share of human nature; therefore I am guilty with the rest and bear unaltered and indelibly within me the capacity and the inclination to do them again at any time. Even if, juristically speaking, we were not accessories to the crime, we are always, thanks to our human nature, potential criminals. In reality we merely lacked a suitable opportunity to be drawn into the infernal melee. None of us stands outside humanity’s black collective shadow.5
Whatever his lip service to “humanity”, however, Jung knows that blacks are not reading his book. His prattle about collective guilt is directed at the white man, who “carries a very heavy burden indeed.” Jung’s confidence in the ascendancy of a multiracial society, however, is queer in consideration of these remarks he makes concerning the totalitarian model:
The mass State has no intention of promoting mutual understanding and the relationship of man to man; it strives, rather, for atomization, for the psychic isolation of the individual. The more unrelated individuals are, the more consolidated the State becomes, and vice versa.6
It does not occur to Jung to address the question of whether a situation in which foreign peoples “have become our neighbors” while the white man, discouraged from banding together with his fellows, “carries a very heavy burden” both alone and as a collective is one that supports the emergence of the “mass State” Jung professes to despise.
Rainer is the author of the blockbuster Alt-Right film book Protocols of the Elders of Zanuck: Psychological Warfare and Filth at the Movies.