Only in a physically reduced worldview, a worldview reduced to and by physics, can black be called a non-color, an absence of color, a deprivation of light (Hillman 1553).
What is it in the human psyche that views the color black as somehow evil? We associate black with evil, with death, with the morbid and the macabre. Think of how many examples there are in our culture, our language, our phrases, and our art of black representing the negative, the corrupt, the hideous, and the malevolent. We contrast it with the purity and holiness of the color white since white represent the white light of God and all his holiness. The properties we ascribe to white are absent in black. Black ends up being the privation of white, as the Church Fathers believed evil to be the privation of good.
In his book, Alchemical Psychology, James Hillman says the distinction between the two colors arose in the fifteenth through the seventeenth centuries, the so-called Age of Light, where Reason was also coupled with the color white (ibid.). Hillman makes a stunning statement concerning European and American racism that, I must admit, had never really registered with me before:
Northern European and American racism may have begun in the moralization of color terms. Long before any English-speaking adventurer touched the shores of West Africa, fifteenth-century meanings of “black” included: “deeply stained with dirt; soiled; foul; malignant, atrocious, horrible, wicked; disastrous, baneful, sinister … ” When the first English-speaking sailors spied natives on West African shores, they called these people “black” (ibid.).
Why else would this have occurred, if not for the moralization of a color that appears many times in Nature? But why would the disdain for the color black ever arise in the first place? Apparently, the first time the word, “white,” was used to describe an ethnic group was in 1604, according to Hillman (ibid.). By this time, sailors had already traveled to what they later called the “dark continent” and had attached all the stigma that had been linked with black to the inhabitants they met there.
But this phenomenon was not unique to Western culture.
Disdain for black is not only contemporary, Western, and English. The color black in the Greek world, and in African languages also, carried meanings contrasting with white and red, and included not only the fertility of the earth and the mystery of the underworld, but also disease, suffering, labor, sorcery, and bad luck (ibid.).
Colors have always had symbolic significance in human cultures, but when white became associated with Caucasian Christianity, then those that didn’t fit into this group became laden with assumptions of evil, dishonesty, and disgust.
This is the working of a a very ancient archetype. Undoubtedly, unconsciousness is associated with black and consciousness with white, at least for the civilization of the past six to eight thousand years. It is indelibly etched in the human psyche. It is deeply connected to Nature, to the rising and setting of the Sun, day and night. We wake, we sleep. And sometimes we sleep the blackest of sleep, death. Death is the ultimate unconsciousness.
In alchemy, black (nigredo) is the first stage in the magnum opus. The nigredo state is accomplished by work; it is not the original state of the soul, the prima materia. It is something that one has come to, and is a signal that one is ready to begin the journey. Just as coal has been worked upon by Nature to produce its black state, so is the nigredo soul a metamorphosis in progress. To get to this black condition, the soul has been working. It is in this condition that the real process begins.
How does one get to the nigredo state? In the language of alchemy, it is brought on by putrefactio and mortificatio, putrefaction and mortification. The original alchemical substances are subjected to these two processes to produce a blackened mass lacking all cohesion. Putrefaction is falling apart, decomposing. Mortification is a grinding down into smaller and smaller particles, to overwhelmingly punish and destroy. These two processes speak to the total breakdown of anything that is solid in one’s life. This is the soul pathologizing. It is a necessary step, even initiatory, that will eventually bring the gleam of gold to the soul. Hillman writes,
We can begin to see – through a glass darkly – why the color black is condemned to be a “non-color.” It carries the meanings of the random and the formless. Like a black hole, it sucks into it and makes vanish the fundamental security structures of Western consciousness. By absenting color, black prevents phenomena from presenting their virtues. Black’s deconstruction of any positivity – experienced as doubt, negative thinking, suspicion, undoing, valuelessness – explains why the nigredo is necessary to every paradigm shift (Hillman 1626).
Moreover, the nigredo state corresponds to Nietzsche’s assertion that nihilism is a necessary state one must arrive at before transformation is possible. I wrote about this recently in Nihilism as a Precursor to Transformation. The breakdown of all meaning is without a doubt one of the best examples of the nigredo. The soul brings one to this place of brokenness for a very good reason. In the blackest depths of the earth are where diamonds are born.
Hillman, James. Uniform Edition of the Writings of James Hillman
Volume 5: Alchemical Psychology, Kindle edition. Dallas: Spring, 2013.
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