The same goes when it comes to ‘the dark night of the soul’ concept and its author.
It’s not a concept with a single author. It’s a concept that was first used in Christian medieval theology. In the context where I have seen it, it was repurposed for what happens to some people who practice a lot of Buddhist meditation and an LW comment from http://lesswrong.com/lw/5h9/meditation_insight_and_rationality_part_1_of_3/42b2 was likely the first time I came across it. I used it in the past to talk with other rationalists about meditation who don’t necessarily share a meditative tradition with me and the fact that people from different traditions can relate to it gives it substance in my mind.
Thank you for the link. That was a clearer definition of the dark night. I also skimmed Ingram’s book. I am following a different approach. Again here are my thoughts without trying to imply certainty.
Although I meditate I would never follow extensive exercises of the ones described in ingrams book. Instead I exercise patience and work on the more mundane fundamentals as indicated. There are clear warnings in traditional material not to choose exercises on what we think it is interesting or induce mystical experiences as the result is a type of spiritual vanity in which the experience is used for self inflation. In that light I would see the dark night of the soul not as something to push through but as a sign that I am following the wrong path. Unfortunately, people that reach this stage are probably too invested to admit that they have been following the wrong path for so many years. It is easier for the self to push through and avoid the pain of realising it’s true stage of development.
People can find plenty of material in the work of idries shah if they can deal with someone that tells them not to do all these things that are emotionally or intellectually exciting. It is at least easy to observe that starting a quest to be freed from the self by choosing exercises through the self could not possibly work.
It’s not a concept with a single author. It’s a concept that was first used in Christian medieval theology. In the context where I have seen it, it was repurposed for what happens to some people who practice a lot of Buddhist meditation and an LW comment from http://lesswrong.com/lw/5h9/meditation_insight_and_rationality_part_1_of_3/42b2 was likely the first time I came across it. I used it in the past to talk with other rationalists about meditation who don’t necessarily share a meditative tradition with me and the fact that people from different traditions can relate to it gives it substance in my mind.
Thank you for the link. That was a clearer definition of the dark night. I also skimmed Ingram’s book. I am following a different approach. Again here are my thoughts without trying to imply certainty.
Although I meditate I would never follow extensive exercises of the ones described in ingrams book. Instead I exercise patience and work on the more mundane fundamentals as indicated. There are clear warnings in traditional material not to choose exercises on what we think it is interesting or induce mystical experiences as the result is a type of spiritual vanity in which the experience is used for self inflation. In that light I would see the dark night of the soul not as something to push through but as a sign that I am following the wrong path. Unfortunately, people that reach this stage are probably too invested to admit that they have been following the wrong path for so many years. It is easier for the self to push through and avoid the pain of realising it’s true stage of development.
People can find plenty of material in the work of idries shah if they can deal with someone that tells them not to do all these things that are emotionally or intellectually exciting. It is at least easy to observe that starting a quest to be freed from the self by choosing exercises through the self could not possibly work.