A discussion in another thread (
Homunculus . . . you must be logged in to view) led to a deeper contemplation of the alchemical Nigredo. In my opinion, there is a major discrepancy in Jungian thinking between the the conventional Jungian interpretation of the Nigredo ("Blackening") and the traditional alchemical interpretation. I see this discrepancy as a significant flaw in Jungian theory (regarding the use of the alchemical opus as a symbol of individuation).
Jung and the Jungians tend to see the Nigredo psychologically as a time of depression and chaos. Jung equated this Blackening with the prima materia (from which the entire alchemical process unfolds) . . . and this is not wrong. The mistake is placing the discovery or creation of the prima materia at the very beginning of the opus and conflating it with a state of (perhaps "primitive" or childlike) unconsciousness. It is implied in Jungian thinking that we are initially quite "unconscious" and "blackened", not understanding our thought or motives or feelings . . . and that (through some process of individuation) we become "enlightened".
It is true that the alchemists traditionally saw an Albedo or Whitening or Purification (culminating in the creation of the White Stone) following after the Nigredo. But the Jungian interpretation of this alchemical symbolism is taken very much out of its initial context. For instance, in alchemical tradition the Nigredo follows after the Solution or Coniunctio (the 5th emblem in the Rosarium Philosophorum sequence that Jung used to graft his individuation theory onto in "The Psychology of the Transference"). That's
5th,
not 1st. (The Nigredo follows in stages 6 through 9 . . . and even the 10th emblem representing the "Daughter of the Philosophers" or the White stone prominently displays the Raven, the symbol of the Nigredo).
Jung also grafted his anima progression theory onto the Rosarium emblems . . . and therefore saw in the Coniunctio emblem/stage a union of Opposites (Masculine ego and Feminine unconscious). Such a union of Opposites is considered an ideal state to move toward in the scheme of Jungian individuation. I would even argue that the Jungians conflate this Coniunctio with rebirth or wholeness in many ways.
But, whether or not these Jungian ideas have any validity by themselves, they definitely do not map to the alchemical process as depicted in the
Rosarium Philosophorum or any other alchemical text (as far as I know). In alchemical tradition, it is made very clear that the discovery of the prima materia is not anything like a pre-opus state of un-consciousness. In fact, the discovery of the true prima materia is described by many alchemists as the greatest achievement of the magnum opus. After its discovery, the Work can unfold in a more or less orderly fashion . . . and without its discovery, the Work will fail to produce the Stone (or anything else of value). There are a number of accounts of alchemists lamenting the undiscovered first matter . . . or lamenting the fact that they only had a small supply given to them by a mysterious other (and they never figured out how to reproduce the stuff themselves).
The Nigredo was considered the true beginning of the Work, and despite its blackness and association with death and putrefaction, it was granted a position of enormous value in the alchemical opus. I personally see it as corresponding to the birth of a new consciousness and sense of responsibility or initiation. The Nigredo is the beginning of the true differentiation between the ego and the Self . . . and only with this differentiation can the Work (as a conscious + unconscious process) unfold systematically or archetypally.
In other words, the nigredo and its prima materia are not the beginning of ego consciousness, but the beginning of a truly responsible and conscious relationship between ego and Self-as-Other. A partnership in which the ego learns how to facilitate the libido of the Self (through a languaging process for which I like to use the term, "Logos" . . . which I therefore define differently than most Jungians) . . . rather than usurping the Self's libido or numinousness as a kind of providence and manna to sustain the ego's wellbeing.
In subsequent posts I will bring in some quotes from alchemical texts that help illustrate this. I also hope anyone else interested will feel free to contribute and discuss the issue here.
Yours,
Matt