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Anyone may go through a period of sadness or challenge that is so deep-seated and tenacious that it qualifies as a dark night of the soul. Not long ago I was giving a talk at a university when a man shouted at me from back in the crowd: “I’m terribly depressed. It’s been years. Help me.” I shouted back my email address. In his voice and body language I could see that this man was not caught in some passing depression. His life was broken by some loss, failure, or long-forgotten emotional wound that left him in a desperately dark place.
I reserve the expression ‘dark night of the soul’ for a dark mood that is truly life-shaking and touches the foundations of experience, the soul itself. But sometimes a seemingly insignificant event can give rise to a dark night: You may miss a train and not attend a reunion that meant much to you. Often a dark night has a strong symbolic quality in that it points to a deeper level of emotion and perhaps a deeper memory that gives it extra meaning. With dark nights you always have to be alert for the invisible memories, narratives, and concerns that may not be apparent on the surface.
Faced with a dark night, many people treat it like an illness, like depression. They may take medication or go into counseling looking for a cause. It can be useful to search for the roots of a dark night, but in my experience the best way to deal with it is to find the concrete action or decision that it is asking for.
A dark night of the soul is a kind of initiation, taking you from one phase of life into another. You may have several dark nights in the course of your life because you are always becoming more of a person and entering life more fully. At least, that is the hope.
One simple rule is that a truly deep dark night requires an extraordinary development in life. One outstanding example is Abraham Lincoln. With his early life surrounded by death and loneliness and his adult life weighed down by a war in which thousands of young men died, he was a seriously melancholic man who, in spite of or through his dark night, became an icon of wisdom and leadership. One theory is that he escaped his melancholy in his efforts for his country, but another possibility is that the very darkness of his life—he once said, “If there’s a worse place than hell, I’m in it.”—was the ground out of which his leadership grew.
As a therapist, I have worked with people profoundly sad and discouraged, and I join with them in looking for ways to transform that heavy mood into a weighty life. Contemporary people often don’t take their lives seriously enough. This tendency might be an aspect of the cult of celebrity, where we lose sight of our own importance by making too much of it in others.
In the archetypal psychotherapy that I practice, we always say: Go with the symptom. I don’t look for quick escapes from the pain or good distracting alternatives. I try to imagine how a symptom, like a long-standing dark night, might be re-imagined and even lived out in a way that is not literally depressive. As far back as the Middle Ages at least, dark moods were considered to be the work of Saturn, a spirit symbolized by a planet far out in the solar system. He was cold, lonely, and heavy, but he was also the source of wisdom and artistic genius. Look through history and you will find a great number of creative men and women who have struggled with the Saturnine humor.
This ancient idea that a dark night may be connected with genius and inspiration could help us today as we try to be constructive with a Saturnine disposition, like Lincoln’s, or a period of smoky moodiness. We might imagine it as the root and basis of an engagement with life that could give meaning and purpose. This doesn’t necessarily mean that eventually the dark spirit will go away, but it may have a counterweight—some extraordinary creative activity and involvement in life—that will make it more than bearable and may diminish it.
With our contemporary view of anything that looks like depression, we think: I’ll never be happy, never have a good relationship, never accomplish anything. But with the medieval image of Saturn, we might instead tell ourselves: A dark night is the sign of a high calling. My pain and loneliness will prepare me for my destiny.
There are many examples of men and women who endured unimaginable ordeals and yet contributed in a striking way to humanity’s progress. Nelson Mandela was in prison for 27 years under harsh conditions, yet he never lost his vision and sense of destiny. One of his younger fellow prisoners said of him: “The point about Nelson, of course, is that he has a tremendous presence, apart from his bearing, his deportment and so on. He’s a person who’s got real control over his behavior. He is also quite conscious of the kind of seriousness he radiates.” This is dark night talk—presence and seriousness, the key gifts of Saturn—as a long tradition holds. Mandela’s dark night was an actual imprisonment, not a mood. Still, he teaches how to deal with a dark night. Don’t waste time in illusions and wishes. Take it on. Keep your sense of worth and power. Keep your vision intact. Let your darkness speak and give its tone to your bearing and expression.
As strange as it may sound, there is a temptation in a dark night to slip into enjoyment of the pain and to identify with your emotions and moods. “I’m a lonely person. I’m depressed. Help me.” One striking quality we see in men and women who are dealing with their dark nights effectively is a lack of masochistic surrender to the mood, which can be forceful and dominating.
Mandela had “control over his behavior.” He didn’t succumb. It’s important to live through the dark night, acknowledge it, notice its qualities, and be affected by it. At the same time, it is not useful to be too attached to it or to let it dominate. You don’t want to be the hero who slays dragons and tries to obliterate the darkness, but you do need all the strength of heart you can muster.
While giving a dark night its due, you can also cultivate a love of life and joy in living that doesn’t contradict the darkness. You can be dedicated to your work and your vision for humanity and also feel overwhelmed by the suffering in the world. To do this it helps to have a philosophy of life that understands the creative coming together of conflicting moods. The rule is simple: Human beings can do more than one thing at a time. You can acknowledge your darkness and still find some joy.
An example of the dark night leading to a transformative presence in the world is Maya Angelou, who went from not speaking for five or six years as a child out of guilt and the wounds of abuse to reciting the inaugural poem for Bill Clinton and inspiring millions to make something of their own dark nights. In all her public appearances, Angelou showed both the pain and the joy that shaped her mission in life. She carried her pain throughout her life and yet her joy seemed to increase with her impact on men and especially women around the world.
Angelou’s experience demonstrates in an intriguing way how a dark night might take away your ‘voice’ and then give it back with added power. The question is, how do you go from a dark night to having a positive impact on the world, thus giving your own life purpose?
The first step is to embrace the darkness, take it to heart, winnow out any subtle innuendos of resistance. Then find any images that are trapped in the thick dark mood or situation. Those images may hold the clue to your release and future service. Angelou lost her voice, a fascinating symptom and a strong image, and then became known worldwide for her voice. The cure lies in the illness, the hint at future activity within the symptom. If you tone down the dark elements because they are painful and discouraging, you may also hide the gifts that are there for you.
By Eckhart Tolle
The ‘dark night of the soul’ is a term that goes back a long time. Yes, I have also experienced it. It is a term used to describe what one could call a collapse of a perceived meaning in life… an eruption into your life of a deep sense of meaninglessness. The inner state in some cases is very close to what is conventionally called depression. Nothing makes sense anymore, there’s no purpose to anything. Sometimes it’s triggered by some external event—some disaster perhaps. The death of someone close to you could trigger it, especially premature death—for example, if your child dies. Or the meaning that you had given your life, your activities, your achievements, where you are going, what is considered important, and the meaning that you had given your life for some reason collapses.
It can happen if something happens that you can’t explain away anymore, some disaster, which seems to invalidate the meaning that your life had before. Really what has collapsed is the whole conceptual framework for your life. That results in a dark place.
There is the possibility that you emerge out of it into a transformed state of consciousness. Life has meaning again, but it’s no longer a conceptual meaning that you can necessarily explain. Quite often it’s from there that people awaken out of their conceptual sense of reality, which has collapsed.
They awaken into something deeper. A deeper sense of purpose or connectedness with a greater life that is not dependent on explanations or anything conceptual. It’s a kind of re-birth. The dark night of the soul is a kind of death. What dies is the egoic sense of self. Of course, death is always painful, but nothing real has actually died—only an illusory identity. Now, it is probably the case that some people who’ve gone through this transformation realize that they had to go through that in order to bring about a spiritual awakening. Often it is part of the awakening process, the death of the old self and the birth of the true self.
You arrive at a place of conceptual meaninglessness. Or one could say a state of ignorance—where things lose the meaning that you had given them, which was all conditioned and cultural and so on.
Then you can look upon the world without imposing a mind-made framework of meaning. It looks, of course, as if you no longer understand anything. That’s why it’s so scary when it happens to you, instead of you actually consciously embracing it. It can bring about the dark night of the soul. You now go around the Universe without any longer interpreting it compulsively, as an innocent presence. You look upon events, people, and so on with a deep sense of aliveness. You sense the aliveness through your own sense of aliveness, but you are not trying to ﬁt your experience into a conceptual framework anymore.
Note: from Eckhart Tolle Newsletter, October 2011. Edited by Kosmos.
Another important strategy is to avoid making the dark night too personal, too focused on yourself. Yes, you feel it intimately and alone. But it could still have more to do with the suffering of the world than with yourself. Maybe dark nights are generally less personal than they feel. At any one time, beings on the planet are suffering. The planet itself is suffering; it is going through a dark night constantly. If you live in a place where children are hungry and dying in wars and in domestic violence, you are within the realm of the world’s dark night. Listen to political leaders deny climate change and you worry about the future, not of the planet on which you live but the planetary being of which you are a living part. If you can stretch your moral imagination to perceive this suffering, then you will have the energy and focus to work toward a transformation.
By definition, visionary people imagine utopia, a word that means both ‘no-place’ and ‘good-place.’ It is an imagined state of the world in which people are free of their struggle, where at least the basic insecurities and inequalities have been dealt with. But oddly, it takes the pain and despair of a dark night to envision utopia.
Think about it, you wouldn’t be compelled to imagine a perfected life unless you were steeped in its imperfection. The emptiness of the dark night transforms into the no-place of a wonderful world. If you don’t feel the hopelessness of a dark night, you will probably float through life identifying unconsciously with the values and expectations of the culture. You won’t know that there is something wrong, something that calls for a response from you. Personally, you may not feel your being. You may eventually decide that you’re a nobody, for you become a somebody by identifying with the world outside you. Self-realization is not a private psychological achievement managed by a strong will and a hygienic attitude. A strong sense of self emerges when you own and activate the awareness that you are your world. A mystical sensibility and social action go together. Through an essential shift in imagination you realize that you are not the one suffering; the world is.
The real stunner is that when you begin to serve the world, your darkness changes. It doesn’t go away completely; nor should it. It continues to feed your vision of utopia and your frustration at the imperfection of it all. But your personal darkness converts into anger at injustice and then into compassionate vision and effective action. The darkness and the vision are two parts of one flowing movement.
Maybe it isn’t that your darkness eases but that your ego investment in it diminishes. It feels as though it goes away because you’ve been grasping it. There may be a degree of love for the darkness and a disdain for hope. You don’t want the challenge of being alive and engaging the world. It may be easier to sink into the pit. Some people resist participating in the transformation of the world because they glimpse the challenge in it. They will have to give up a long-held philosophy of easy, comfortable pragmatism and, maybe for the first time in their lives, feel the world’s suffering.
You see this pattern of waking up from pleasant unconsciousness to awareness of suffering in the story of the Buddha, and one of the key words Jesus uses in his teaching, not often pointed out by his followers, is ‘wake up.’ But waking up is also entering your dark night instead of remaining in the oblivion of avoidance. You do wake up to a joyful message, the meaning of the word ‘Gospel,’ but the dark night is always part of the picture, the other side of the coin.
The best source in classical spiritual literature for describing the paradox of darkness and vision is the Tao Te Ching, where on every page you are invited to live without polarization. Chapter 14 is a good example: “Above, it is not bright. Below, it is not dark.” ‘It’ is everything. Below, where you might expect darkness, it’s bright. Above, where you think you’d find light, it’s dark. Keep this paradox in mind and you will be neither a sentimental idealist nor a cynical pessimist. You will be part of the transformation of it all because it is happening in you.
Thomas Moore published his classic Care of the Soul in 1992 and has since written twenty books on spirituality, sexuality, myth, religion and depth psychology. His books have been translated into thirty languages. He has taught religious studies and psychology and has been a psychotherapist for over 30 years. He often speaks at C. G. […]
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