Aug 30, 2025 Written by 

TRAUMATIC OR PRECARIOUS EXPERIENCES. «DARKNESS»: APATHY, DEPRESSION, PSYCHOSIS, HOSTILITY - (by Francesco Giovannozzi, psychologist and psychotherapist)

A look into the «darkness».

As I have already mentioned, many poets and writers have described the flow of the human soul.

Eugenio Montale expresses this in one of his poems from 1925, on the pain of living, providing us with the image of a stream that cannot flow, a leaf crumpled by excessive heat, a horse exhausted on the ground.

These are images that linger in our minds, leaving us with food for thought and questions to ponder.

There have been moments of 'darkness' in our lives, and perhaps there will be more.

Feelings of discouragement and not knowing which path to take - each of us has experienced this first-hand.

The intensity and duration of the 'darkness' vary depending on the circumstances and our personal ability to react.

We react differently to defeat or disappointment; what upsets one person may leave another completely indifferent.

An encounter with 'darkness' can be common when faced with serious difficulties such as bereavement, loss of employment, the onset of illness, the end of a relationship, and so on.

This state of mind is temporary and ends spontaneously, without bringing about changes in a person's life.

In other cases, it is important not to underestimate this state of mind, as it could be a sign of psychosomatic or psychological distress.

In these cases, we often experience inexplicable feelings of worry and apathy, and we feel more fatigued.

Let us remember that the reaction to 'darkness' often follows a traumatic experience, which in ordinary circumstances would not have caused any temporary feelings of low mood.

A more severe and prolonged reaction, one that the individual cannot overcome on their own, is an unusual condition.

In older people, emotional shocks can trigger moments of 'darkness' more easily than in younger people.

Sometimes older people are marginalised, have fewer social relationships, and often suffer a loss of prestige, especially when they lose hope.

But even adolescents [with their precariousness] are not immune to these moments of unease.

It is not true that adolescence is a happy time of life; on the contrary, it is perhaps one of the most troubled.

In these moments of 'darkness', which clinicians call «depression», we notice that people going through this phase greatly reduce their activities, have less self-confidence, and take an interest in few things.

They are able to keep their jobs even if they have to work harder. Usually, their memory and relationship with reality are not altered - unless a serious condition («psychosis») has arisen.

Arieti describes the depression we have called 'darkness' here as a combination of sadness and pessimism.

The latter is the essential element of the combination; the unhealthy idea is to believe that what has happened to a person will always happen to them, or that their state of mind will never change.

Defeatism, the illusion of knowing what will happen to us in the future, consolidates sadness into 'darkness'.

Often the 'darkness' of the soul is discharged onto the body.

We may experience weight loss, feelings of oppression in the heart, decreased bodily secretions, insomnia, and frequent headaches.

In our behaviour towards others, 'darkness' makes us tend to exploit and influence others; it makes us  unwilling to be persuaded. We find it difficult to satisfy others, and hostility often overwhelms us.

Faber Andrew wrote a poem entitled “To those who are going through their darkness”...

The poet invites the reader to «believe in poetry. In the eyes of those who have already found that road».

Then again: «There is a sky here waiting for you, with a breathtaking panorama of dreams».

For a poet, poetry is the main road, but we who are not poets have something to believe in, and that is the pillar of our reality.

Let us always remember that when the night reaches its darkest point, the dawn of a new day begins.

 

Francesco Giovannozzi, psychologist and psychotherapist.

592 Last modified on Saturday, 30 August 2025 04:05
don Giuseppe Nespeca

Giuseppe Nespeca è architetto e sacerdote. Cultore della Sacra scrittura è autore della raccolta "Due Fuochi due Vie - Religione e Fede, Vangeli e Tao"; coautore del libro "Dialogo e Solstizio".

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Familiarity at the human level makes it difficult to go beyond this in order to be open to the divine dimension. That this son of a carpenter was the Son of God was hard for them to believe. Jesus actually takes as an example the experience of the prophets of Israel, who in their own homeland were an object of contempt, and identifies himself with them (Pope Benedict)
La familiarità sul piano umano rende difficile andare al di là e aprirsi alla dimensione divina. Che questo Figlio di un falegname sia Figlio di Dio è difficile crederlo per loro. Gesù stesso porta come esempio l’esperienza dei profeti d’Israele, che proprio nella loro patria erano stati oggetto di disprezzo, e si identifica con essi (Papa Benedetto)
These two episodes — a healing and a resurrection — share one core: faith. The message is clear, and it can be summed up in one question: do we believe that Jesus can heal us and can raise us from the dead? The entire Gospel is written in the light of this faith: Jesus is risen, He has conquered death, and by his victory we too will rise again. This faith, which for the first Christians was sure, can tarnish and become uncertain… (Pope Francis)
These two episodes — a healing and a resurrection — share one core: faith. The message is clear, and it can be summed up in one question: do we believe that Jesus can heal us and can raise us from the dead? The entire Gospel is written in the light of this faith: Jesus is risen, He has conquered death, and by his victory we too will rise again. This faith, which for the first Christians was sure, can tarnish and become uncertain… (Pope Francis)
The ability to be amazed at things around us promotes religious experience and makes the encounter with the Lord more fruitful. On the contrary, the inability to marvel makes us indifferent and widens the gap between the journey of faith and daily life (Pope Francis)
La capacità di stupirsi delle cose che ci circondano favorisce l’esperienza religiosa e rende fecondo l’incontro con il Signore. Al contrario, l’incapacità di stupirci rende indifferenti e allarga le distanze tra il cammino di fede e la vita di ogni giorno (Papa Francesco)
An ancient hermit says: “The Beatitudes are gifts of God and we must say a great ‘thank you’ to him for them and for the rewards that derive from them, namely the Kingdom of God in the century to come and consolation here; the fullness of every good and mercy on God’s part … once we have become images of Christ on earth” (Peter of Damascus) [Pope Benedict]
Afferma un antico eremita: «Le Beatitudini sono doni di Dio, e dobbiamo rendergli grandi grazie per esse e per le ricompense che ne derivano, cioè il Regno dei Cieli nel secolo futuro, la consolazione qui, la pienezza di ogni bene e misericordia da parte di Dio … una volta che si sia divenuti immagine del Cristo sulla terra» (Pietro di Damasco) [Papa Benedetto]
And quite often we too, beaten by the trials of life, have cried out to the Lord: “Why do you remain silent and do nothing for me?”. Especially when it seems we are sinking, because love or the project in which we had laid great hopes disappears (Pope Francis)
E tante volte anche noi, assaliti dalle prove della vita, abbiamo gridato al Signore: “Perché resti in silenzio e non fai nulla per me?”. Soprattutto quando ci sembra di affondare, perché l’amore o il progetto nel quale avevamo riposto grandi speranze svanisce (Papa Francesco)
The Kingdom of God grows here on earth, in the history of humanity, by virtue of an initial sowing, that is, of a foundation, which comes from God, and of a mysterious work of God himself (John Paul II)

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