By Gerald G. May
Now in paperback: a amazing psychiatrist, religious counsellor and bestselling writer exhibits how the darkish aspects of the non secular lifestyles are an important factor in deep, actual, fit spirituality.
Gerald G. may well, MD, one of many nice non secular academics and writers of our time, argues that the darkish 'shadow' part of the genuine religious lifestyles has been trivialised and overlooked to our severe detriment. Superficial and naively upbeat spirituality doesn't heal and enhance the soul. Nor does the opposite tendency to relegate deep non secular development to just mystics and saints. simply the sincere, occasionally tricky encounters with what Christian spirituality has known as and defined in valuable element as 'the darkish evening of the soul' can result in precise non secular wholeness.
may possibly emphasises that the darkish evening isn't inevitably a time of anguish and close to depression, yet a time of deep transition, a look for new orientation while issues are clouded and entire of poser. The darkish provides intensity, measurement and fullness to the religious life.
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Extra info for The Dark Night of the Soul: A Psychiatrist Explores the Connection Between Darkness and Spiritual Growth
The feeling was mutual. Peter so trusted Teresa’s inner experience that he shared his own concerns with her and asked her to pray for him. To make things even better, Peter went to Teresa’s spiritual directors and assured them of the validity of her experiences. ”6 Thus was Teresa empowered. In trusting her prayer to God alone and in ﬁnding a prayerful human friend who truly understood her, she indeed became a changed person. She was free. Now she scorned the devils she had once so feared. As she began the great works of the last twenty years of her life, she proclaimed: 24 Half a Friar Not a ﬁg do I care for all the devils in hell.
In the summer of 1577, however, the nuncio died and the attacks on the reform intensiﬁed. Jerónimo Gracián, Teresa’s dearest male friend, came under such viliﬁcation that Teresa wrote to King Philip on his behalf. Fifty-ﬁve nuns were excommunicated because they had voted for Teresa to be their prioress at the Convent of the Incarnation. 19 There, after multiple beatings, during which he consistently refused to disavow his work with Teresa’s reform, John was conﬁned in the monastery prison. 20 The friars in Toledo subjected John to extreme abuse and deprivation, feeding him only bread, water, and an occasional sardine.
A man of deep prayer and devotion, Peter of Alcántara was widely respected for his asceticism. Teresa bared her soul to Peter, and “Nearly from the beginning, I could see that from his own experience he understood me. ” The feeling was mutual. Peter so trusted Teresa’s inner experience that he shared his own concerns with her and asked her to pray for him. To make things even better, Peter went to Teresa’s spiritual directors and assured them of the validity of her experiences. ”6 Thus was Teresa empowered.