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I have just finished reading, Hitler: Ian Kershaw’s brilliant, two-volume biography on Adolf Hitler. Over the course of 1432 pages, Kershaw uncovers why Hitler, a man not all too dissimilar from other tyrants in history, has become synonymous with evil.
Kershaw also reveals the gap between Hitler’s public image and private personality. He reveals the difference between the rabble rouser capable of captivating the masses by exploiting their fears, prejudices, and desires, and the lacklustre reality. Kershaw shows how Hitler transformed Nazism into a national religion – complete with its own songs, fables, and rituals – and how he transformed himself into its demagogue.
Hitler projected a persona that embodied all the ideals of German nationalism. He presented himself as the archetype of German pride, efficiency, and self-discipline. In Hitler, the German people found the living embodiment of their fears and aspirations.
Furthermore, Hitler presented himself as the saviour of a nation on the brink of ruin. This was not entirely his doing, by the early-thirties things had grown so dire in Germany that people were willing to throw their lot in with anyone promising to restore law, order, and honour. Hitler promised all that and more. Utilising what we today would recognise as identity politics, Hitler promised to restore national pride and wreak vengeance on Germany’s enemies. He divided the world into victims (the German people), perpetrators (international Jewry and Marxists), and saviours (the Nazis).
It would be far too simplistic, however, to conclude that Hitler brainwashed the German people. Rather, Hitler and the German people became intertwined in the same unconscious conspiracy. Hitler may have been the one to espouse the kind of murderous ideas that led to Auschwitz and Stalingrad, but it was the German people who gave those ideas their full, unconscious support. As time marched on, Hitler’s sycophancy was taken as political genius.
By telling the German people what they wanted to hear, Hitler was able to present himself as a national saviour. The reality was far different. He was a man with virtually no personality. He had no connection whatsoever with ordinary people. He never held an ordinary job, never had children, and only married his mistress, Eva Braun, the day before his suicide. Albert Speer, the Nazi architect and one of the few men Hitler counted as a friend, described him as a duplicitous, insecure individual who surrounded himself with shallow and incompetent people, laughed at the misfortunes of others, and retreated into “fantastic mis-readings” or reality.
Furthermore, whilst Hitler presented himself as the hardworking political demagogue of unmatched genius, he was, in reality, a lazy, egotistical man whose rise to power rested on the cynical manipulation of national institutions. Far from being the tireless worker he presented himself to be, Hitler actually proved unable to deal with numerous major crises during the War because he was still asleep. He saw his role as being the creator of Nazi ideology. The actual running of Germany he left to his functionaries.
When Hitler toured Paris following the fall of France in 1940, he made a special visit to the tomb of Napoleon Bonaparte. Saluting the Emperor’s marble tomb, Hitler commented, in typical egotistical style that like Napoleon his tomb would only bear the name “Adolf” because “the German people would know who it was.”
He was not entirely wrong. The name Adolf Hitler is remembered today. However, far from being remembered as the founder of a thousand-year Reich, he is remembered as a genocidal fruitcake whose legacy is as inglorious as his life. Hitler and Napoleon may have been similar in many ways (both were foreigners to the countries they would end up ruling, both reigned for a short period of time, and both significantly altered the course of history), but where Napoleon left a legacy that is still very much with today, Hitler failed to leave anything of lasting significance
But perhaps that is precisely what Hitler wanted. Carl Jung has a dictum: if you want to understand someone’s motivations for doing something, look at the outcome and infer the motivation. In his brief twelve-years in power, Hitler led the German people into a war that cost fifty-million lives, presided over a Holocaust that murdered eleven million people, and oversaw the destruction of the old Europe. If Adolf Hitler could be summarised in a single quote, the line from the ancient Hindu text, Bhagavad Gita would prove sufficient: “Now I am become death, the destroyer of worlds.”
Embedded throughout world religion and mythology is the psychological motif of the shadow. In the story of the fall of man, the shadow is symbolised in the snake that tempts Eve to eat the fruit of the tree of the knowledge of good and evil. In modern times, the motif of the shadow can be seen in various superhero and fantasy films. Batman can be seen as the shadow of Bruce Wayne, Harry Potter’s ability to speak to snakes is a sign of his magical connection to the evil Lord Voldemort, and so forth.
Perhaps the most notable example of the shadow, however, comes in the distinction between the light and dark sides of the force in the Star Wars saga. Indeed it is the inability to recognise and come to terms with his own shadow that causes Anakin Skywalker to succumb to the dark side and become Darth Vader. Years later, Vader’s son, Luke would also battle his shadow, but, unlike his father, he would be able to recognise and ultimately overcome his own dark nature.
The shadow is an aspect of the Jungian concept of the psyche. The psychologist Carl Jung (1875 – 1961) conceived of the human psyche as a self-regulating system comprised of many complex and archetypal parts. The ‘self’, therefore, is the totality of all the aspects of the psyche. It is the part of us that expresses a desire for fulfilment, that aims at goals, and drives us forward.
The Jungian concept of the psyche consists of the persona, the ego, the self, the personal unconscious, the collective unconscious, the shadow, and the anima and animus. The ego represents the aspects of our psyches that we are consciously aware of. It is the part of our psyches that regulates and organises our memories, our thoughts, our feelings, our sensory experiences, our intuitions, and so forth. From the psyche, our concept of ourselves and our place in existence springs forth.
Standing in contrast to the ego is the Jungian concept of the unconscious, which can be split into the collective unconscious and personal unconscious. The collective unconscious refers to the deep-seated and archetypal memories and instincts shared by the entirety of the human race. The personal unconscious is developed through the interaction between the collective unconscious and personal development. Jung himself defined it as:
“Everything of which I know, but of which I am not at the moment thinking; everything of which I was once conscious but have now forgotten; everything perceived by my senses, but not noted by my conscious mind; everything which, involuntarily and without paying attention to it, I feel, think, remember, want, and do; all the future things which are taking shape in me and will sometime come to consciousness; all this is the content of the unconscious… Besides these we must include all more or less intentional repressions of painful thought and feelings. I call the sum of these contents the ‘personal unconscious’.”
It is from the collective unconscious that the shadow is grounded. This is because people are the product of both nature through the evolution of the human mind over millions of years (yes, this author is a believer in evolution), and their cultural heritage.
The simplest way of considering the shadow is to think of it as the part of your personality that you do not like. It is the part of yourself you have rejected because you consider it to be weak, flawed, inferior, or even disgusting. The Jungian psychologist, Aniela Jaffe (1903 – 1991), defined the shadow as the “sum of all personal and collective psychic elements which, because of their incompatibility with the conscious attitude, are denied expression in life.”
The shadow emerges out of the essential need for choice and opposition in life. The shadow represents all those ‘unchosen’ choices. When we choose to be one way, we choose not to be the other way. As the British philosopher, Alan Watts (1915 – 1973) said:
“It’s always the devil, the unacknowledged one, the outcast, the scapegoat, the bastard, the bad guy, you see, the black sheep of the family. It’s always from that point, that which we could call the fly in the ointment, you see, that generation comes. In other words, in the same way as in the drama to have the play it is necessary to introduce a villain, it’s necessary to introduce a certain level of trouble. So, in the whole scheme of life, there has to be the shadow because without the shadow there can’t be the substance.”
Jung saw the shadow as presenting a “moral problem that challenges the whole ego-personality.” Because it represents a side of ourselves that we do not like our instinct is to try and hide and repress our shadow. Often those who have totally rejected their own dark side will unconsciously project the dark or negative aspects of their own personalities onto people or entities that they do not like. The more we condemn the evil in others, Jung observed, the blinder we are to it in ourselves.
Understanding and reconciling oneself to their shadow is an integral part of self-enlightenment. One must make himself consciously aware of the darker elements of their own psyche without being an enemy to it, and then accept it as absolutely present and real. In doing so, it is possible for the individual to integrate the evil within themselves and place their devils in their proper function.