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.
The evil that comes to light in man and that undoubtedly dwells within him is of gigantic proportions, so that for the Church to talk of original sin and to trace it back to Adam’s relatively innocent slip-up with Eve is almost a euphemism.
The case is far graver and is grossly underestimated.
Since it is universally believed that man is merely what his consciousness knows of itself, he regards himself as harmless and so adds stupidity to iniquity. He does not deny that terrible things have happened and still go on happening, but it is always “the others” who do them.
And when such deeds belong to the recent or remote past, they quickly and conveniently sink into the sea of forgetfulness, and that state of chronic woolly-mindedness returns which we describe as “normality.”
In shocking contrast to this is the fact that nothing has finally disappeared and nothing has been made good.
The evil, the guilt, the profound unease of conscience, the obscure misgiving are there before our eyes, if only we would see. 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 melée. None of us stands outside humanity’s black collective shadow.
Whether the crime lies many generations back or happens today, it remains the symptom of a disposition that is always and everywhere present – and one would therefore do well to possess some “imagination in evil”, for only the fool can permanently neglect the conditions of his own nature.
In fact, this negligence is the best means of making him an instrument of evil.
Harmlessness and naïveté are as little helpful as it would be for a cholera patient and those in his vicinity to remain unconscious of the contagiousness of the disease.
On the contrary, they lead to projection of the unrecognized evil into the “other.”
This strengthens the opponent’s position in the most effective way, because the projection carries the fear which we involuntarily and secretly feel for our own evil over to the other side and considerably increases the formidableness of his threat.
What is even worse, our lack of insight deprives us of the capacity to deal with evil.
Here, of course, we come up against one of the main prejudices of the Christian tradition, and one that is a great stumbling block to our policies.
We should, so we are told, eschew evil and, if possible, neither touch nor mention it. For evil is also the thing of ill omen, that which is tabooed and feared.
This attitude towards evil, and the apparent circumventing of it, flatter the primitive tendency in us to shut our eyes to evil and drive it over some frontier or other, like the Old Testament scapegoat, which was supposed to carry the evil into the wilderness.
But if one can no longer avoid the realization that evil, without man’s ever having chosen it, is lodged in human nature itself, then it bestrides the psychological stage as the equal and opposite partner of good.
This realization leads straight to a psychological dualism, already unconsciously prefigured in the political world schism and in the even more unconscious dissociation in modern man himself. The dualism does not come from this realization; rather, we are in a split condition to begin with.
It would be an insufferable thought that we had to take personal responsibility for so much guiltiness. We therefore prefer to localize the evil with individual criminals or groups of criminals, while washing our hands in innocence and ignoring the general proclivity to evil.
This sanctimoniousness cannot be kept up, in the long run, because the evil, as experience shows, lies in man – unless, in accordance with the Christian view, one is willing to postulate a metaphysical principle of evil.
The great advantage of this view is that it exonerates man’s conscience of too heavy a responsibility and fobs it off on the devil, in correct psychological appreciation of the fact that man is much more the victim of his psychic constitution than its inventor.
Considering that the evil of our day puts everything that has ever agonized mankind in the deepest shade, one must ask oneself how it is that, for all our progress in the administration of justice, in medicine and in technology, for all our concern for life and health, monstrous engines of destruction have been invented which could easily exterminate the human race.
No one will maintain that the atomic physicists are a pack of criminals because it is to their efforts that we owe that peculiar flower of human ingenuity, the hydrogen bomb.
The vast amount of intellectual work that went into the development of nuclear physics was put forth by men who devoted themselves to their task with the greatest exertions and self-sacrifice and whose moral achievement could just as easily have earned them the merit of inventing something useful and beneficial to humanity.
But even though the first step along the road to a momentous invention may be the outcome of a conscious decision, here, as everywhere, the spontaneous idea – the hunch or intuition – plays an important part.
In other words, the unconscious collaborates too and often makes decisive contributions.
So it is not the conscious effort alone that is responsible for the result; somewhere or other the unconscious, with its barely discernible goals and intentions, has its finger in the pie.
If it puts a weapon in your hand, it is aiming at some kind of violence.
Knowledge of the truth is the foremost goal of science, and if in pursuit of the longing for light we stumble upon an immense danger, then one has the impression more of fatality than of premeditation.
It is not that present-day man is capable of greater evil than the man of antiquity or the primitive. He merely has incomparably more effective means with which to realize his proclivity to evil.
As his consciousness has broadened and differentiated, so his moral nature has lagged behind. That is the great problem before us today. Reason alone does not suffice.
— From The Undiscovered Self (1957).