The Black Stone occupies a distinctive position in the depth-psychology corpus, operating at the intersection of Islamic mysticism, alchemical symbolism, and the broader psychology of the Self. Its most sustained treatment appears in Henry Corbin’s phenomenological studies of Ibn ‘Arabi’s Sufism, where the Black Stone of the Ka’ba functions as a living symbol of the divine Pole (Qutb) and the mystic’s own transcendent identity — a designation so charged that the Sufi master Abu Madyan could declare, without blasphemy, ‘I am the Black Stone.’ This identification links the stone to the Angel of Revelation, the Holy Spirit, and ultimately to the mystic’s divine Alter Ego. The depth-psychological resonance of such formulations is amplified when read alongside Jung’s own meditations on stone as a symbol of the Self — enduring, paradoxically animate, and capable of mediating between the human and the numinous. Alchemical literature, as catalogued by Abraham, adds further layers: the black stone of the nigredo stands as prima materia, the unredeemed substance awaiting transformation, while the white and red stones mark successive stages of psychic integration. The Black Stone thus figures across the corpus as simultaneously a symbol of undifferentiated origin, sacred center, and individuated wholeness — its darkness marking not absence but latency.