Theology, Anthropology and Practice of Mental Health and Wellbeing: Holistic Approach of Orthodox Christian Experience Текст научной статьи по специальности «Философия, этика, религиоведение»

Elena Narinskaya

Doctor of Theology and Religion; Associate member of Department of Theology and Religion

E-mail: [email protected]

Oxford University

18 Havelock Rd, Oxford OX43EP, United Kingdom

Theology, Anthropology and Practice of Mental Health and Wellbeing: Holistic Approach of Orthodox Christian Experience

This essay attempts to initiate a dialogue between Orthodox Christian Theology and Psychology, focusing on the realm of mental health and wellbeing. It provides an overview of specific patristic writings, relevant biblical passages, and practical illustrations from the Orthodox Christian tradition addressing mental health issues. The essay emphasizes the holistic approach of Orthodox Christian tradition to understanding the human person. This approach is considered both as the foundation for appreciating human complexity and as an acknowledgment of the original intended wholeness of each human being in creation. The essay proposes a holistic Orthodox Christian anthropology as a potential foundation for collaboration with Psychology in the field of mental health, emphasizing the comprehensive understanding of human nature within the Orthodox tradition. The theological definition of personhood is suggested as a key for consideration in Psychological treatments. In addition, the appreciation of personhood is brought alongside the expression of selfhood in a human being. Further study of the effects of disease and suffering is offered from a theological point of view. A common goal is identified between Theology and Psychology in relation to a human person, and consideration of different avenues leading to health and healing are considered. The healing practices and patristic writings in the Orthodox Christian tradition testify to the depth of human experience within this tradition. Bringing respective experiences of Theology and Psychology into the area of mental health and wellbeing provides a stepping stone for further interdisciplinary studies in the area.

Keywords: Mental Health, Theology, Psychology, Orthodox Church, Tradition.

For citation: Narinskaya E. Theology, Anthropology and Practice of Mental Health and Wellbeing: Holistic Approach of Orthodox Christian Experience. Theology: Theory and Practice, 2023, vol. 2, no. 1, pp. 5-26. DOI: 10.24412/2949-3951-2023-0010

In memory of Anya (1973-2022)

Наринская Елена

доктор теологии Даремского университета;

ассоциированный член богословского факультета

E-mail: [email protected]

Оксфордский университет

18 Havelock Rd, Oxford OX43EP, Великобритания

Теология, антропология и практика психического

здоровья и чия: целостный подход

православного христианского опыта

Эта работа предлагает возможность диалога между двумя дисциплинами: православной христианской теологией и психологией. Общей областью для исследования становится забота о ментальном здоровье и благополучии, предлагая глубокий анализ взаимосвязи между православной христианской теологией и психологией. Статья предлагает обзор патристических текстов, библейских строк, а также дает практические иллюстрации того как православная христианская традиция освещает проблемы ментального здоровья. В статье подчеркнут целостный подход православной христианской традиции, который взят за основу опыта отношения к человеческой многогранности с одной стороны и первозданной целостности с другой. Целостная православная христианская антропология представлена в этом эссе как основа для сотрудничества с психологией, обеспечивая уникальный взгляд на человеческую многогранность и целостность. Теологическое определение личности/персоны/ипостаси предоставлено как ключевое понятие, способствующее осознанию и пониманию процессов психологического лечения. В дополнение статья приводит в сравнение определения о личности как персоны человека как индивида. Далее в статье представлено исследование теологического взгляда на последствия болезней и страданий. Общая зона интересов выделена между теологией и психологией в отношении к человеку, с обсуждением различных подходов к лечению/исцелению. В статье представлены некоторые целительные практики в православной христианской традиции и в патристических источниках, что является свидетельством объемного психологического опыта, собранного внутри православной христианской традиции. Привлечение опыта теологии и психологии о ментальном здоровье и благополучии в данном эссе предоставляет возможность для дальнейших междисциплинарных исследований в этой области.

Ключевые слова: психическое здоровье, теология, психология, православие, традиция.

Для цитирования: Наринская Е. Теология, антропология и практика психического здоровья и благополучия: целостный подход православного христианского опыта // Теология: теория и практика. 2023. Т. 2. № 1. С. 5-26. DOI: 10.24412/2949-3951-2023-0010

The origins of this paper emerge from unfortunate life events. A very good friend lost a battle to mental illness leaving so many of us in shock following such a tragic loss. At Anya's funeral three Orthodox Priests made an effort to come and conduct this very profound service in the Russian Orthodox Cathedral in London. It touched me profoundly at the time, and allowed me to assume that Orthodox Christian theology and tradition could offer much to furthering one's understanding of mental illness and health. Perhaps the discoveries of this paper could be helpful for those who struggle with mental health themselves, those who care for them and those who want to know more about mental health or the Orthodox Christian tradition's appreciation of it.

Death and mental illness are often taboo subjects, difficult to discuss openly. During my speech at Anya's funeral reception, I dared to broach these topics. Surprisingly, two attendees, one a mental health worker and the other with a family member affected by mental illness, abruptly interrupted my eulogy when I mentioned feeling guilty after learning about my friend's repose.

Why is it important to address the issues of mental health and wellbeing? Firstly, the topic is timely and important to address, because of its relevance to the modern times. Physical health and its maintenance has generated some attention in the twenty first century, but mental health is still surfacing barely understood or appreciated. Secondly, there is an opportunity here to appreciate the holistic approach of Orthodox Christian tradition/practice to mental health and wellbeing and perhaps to learn from its wisdom and perspective. The examples of holistic approach of Orthodox tradition to health and wellbeing will be unravelled in this paper on anthropological, theological, scriptural, ecclesiological and practical levels. Thirdly, the suggestion of possible collaboration will be proposed, the one between theology and psychology, two disciplines accumulating extensive experience in addressing mental health and wellbeing over time. This paper, therefore, encourages further interest directed to unravelling opportunities to utilise the findings of theology and psychology for the benefit of those who are in need. Furthering the aims of this study will lead to identifying possibilities of collaboration between theology and psychology on the issues of mental health and wellbeing. This collaboration could potentially lead to implementing in practice possible adjustments within medical therapies or within religious traditions and practices. There is an accumulative experience of science and religion addressing the current and valuable area of mental health and wellbeing. This study maps out a number of possibilities of what could be a mutually beneficial growth, development and dialogue between the two or more disciplines for the benefit of the general public1. The intended audience could include those members of general public and mental health workers who are curious enough to expand their horizons into the area of Orthodox Christian Tradition and its appreciation of mental health and wellbeing.

1 As a case study for collaboration this study singled out Orthodox Christian Tradition and Psychology, but the collaboration on mental health and wellbeing could spread over broader religious spectrum, as well as wider scientific area. Etymological definition of Psychology combines two Greek words, psychle and logos, which could be translated as a study of the soul, heart, emotions. This focus of psychology, and the fact that psychologists use talking therapies as the primary mode of treatment bring this discipline closer to Orthodox Christian appreciation of human conditions and behaviours.

Anthropology of Three

As a starting point for this study one could talk about 'anthropology of three', a symbolic appreciation of the spheres of body, soul and spirit, as it is mapped out in the New Testament, more precisely in the First Epistle of Paul to the dwellers of the town of Thessaloniki. St Paul the Apostle had founded a Christian community in that town and was writing letters to them around the year 50 CE from Corinth (Achaea) in southern Greece. He finishes his letter with the following blessing:

May the God of peace himself sanctify you entirely and completely; and may your spirit (pneuma) and soul (psyche) and body (soma) be kept sound and blameless at the coming of our Lord Jesus Christ (1 Thess 5:23).

While we often mention body, soul, and spirit, understanding exactly what Paul meant by these terms is a profound theological and philosophical endeavor. One could add to it the concept of heart, which is often used poetically as 'heart and soul' etc. For example, a mother could say to her child: 'You have a very strong and fiery spirit, but I love you with all my heart and soul', and the child grows in appreciating the complexity of human anthropology, if only being accustomed to the names of some of it without a full appreciation of what the soul and the spirit actually are. This study will not engage in extensive theological and philosophical discourses about what is the soul and the spirit2. Key people discussing the soul descend back to Socrates, Aristotle, Plato, Moses Mendelssohn, Marsilio Ficino and others. And yet the subject has not been exhausted3. What is important to highlight at this point in the study is that human capacities are multiple and still under-discovered, and their understanding is an ongoing process of unravelling. Theologians and philosophers have been pondering medical science on it for centuries, perhaps the thoughts of it originated with human race. The new discoveries are yet to come. St Theophan the Recluse (1815-1894), a well-known church father in Orthodox Christianity, writes the following on a wholesome approach to human wellbeing:

Human life is complex and many-sided. In it there is a side of the body, another of the soul, and another of the spirit. Each of these has its own faculties and needs, its own methods and their exercise and satisfaction. Only when all our faculties are in movement and all our needs are satisfied does a man live. But when only one little part of our needs is satisfied - such a life is not life... A man does not live in a human way unless everything in him is in motion. One must live as God created us, and when one does not live thus one can boldly say he is not living at all [St Theophan the Recluse, 2017. P. 21].

A Christian hierarch who wrote his observations almost half a century before Carl Gustav Jung (1875-1961), the founder of analytical psychology, could be seen as appreciating a complexity of human capacities. He instructs that each human faculty has its needs, has to

2 There are studies in Christian Anthropology, Systematic Theology, Dogmatic and Patristic that are dedicated to the subject. One could consult the following sources on the matter: [The Ante-Nicene Fathers, 1994; Augustine, 1993; Berkhof, 1996; Boardman, 1867; Delitzsch, 1885; Ellicott, 1865; Good, 1997, 1998; Heard, 1868; Hendry, 1956; Hodge, 2014; Kelley, 1977; Lang, 1985; Layton, 2004; De Lubac, 2007; Marais, 1939; McDonough, 1922; Oehler, 1884; Pelikan, 1971; Pember, 1900; Pester, 1996; Pink, 2013; Schaff, 1979; Stalker, 1914; Strong, 1907; Van Oosterzee, 1878; Woodward, 2007].

3 For an overview of the relationship between soul and spirit in patristic thought one could consult the article of [Fokin, 2009]. On contemporary Christian Orthodox reflections on Anthropology one could consult the publications of Revd Professor John Behr who holds Religious Chair in Humanities at Aberdeen University [2023].

be exercised and satisfied in order to achieve a certain quality of life. In the following passage the saint proposes that balanced satisfaction of human needs leads to wholesome peace and harmony of thoughts, feelings and desires4:

A man has three layers of life: that of spirit, of the soul, and of the body. Each of these has its sum of needs, natural and proper to a man. These needs are not of equal value, but some are higher and some are lower; and the balanced satisfaction of them gives a man peace. Spiritual needs are the highest of all, and when they are satisfied, then there is peace even if the others are not satisfied; but when spiritual needs are not satisfied, then if the others are satisfied abundantly, there is no peace. Therefore, the satisfaction of them is called the one thing needful. When spiritual needs are satisfied, they instruct a man to pull into harmony with them the satisfaction of one's other needs also, so that neither what satisfies the soul nor what satisfies the body contradicts spiritual life, but helps it; and then there is a full harmony in a man of all the movements and revelations of his life, a harmony of thoughts, feelings, desires, undertakings, relationships, pleasures. And this is paradise! [Ibid. P. 80-81].

One could come across a popular general argument against religion suggesting that religion lacks reason, which in return emphases a single thought that only science has a monopoly on reasoning. The words quoted above of the Church Father address the point that within the extensive scope of religious writings there are pearls of reason, wisdom and guidance that could comfort, support and encourage those who are willing to receive them. Studying Fathers of the Church constitutes one of the several aspects of appreciating and understanding the Orthodox Christian tradition. What Theophan the Recluse could be seen as addressing in his passages above is the issues of anthropological complexities of human beings. Whether it is anthropology of three, i.e. body, soul and spirit, or four, body soul, spirit, and heart or more definitions of it, such as emotive, cognitive, physical etc., all these definitions depend on who is affording them5. One possible conclusion could be derived regardless of how the human capacities are named. This conclusion could read as follows: if we are functioning on a number of levels than we are dis-functioning likewise. What is important to appreciate here is that the holistic approach of the Orthodox Christian author inspires us to consider our capacities and incapacities. It allows us to appreciate that when we are dis-functioning on one level than our dis-function could also affect other levels of our existence, and vice-versa. It seems that Orthodox Christian traditional writings, alongside modern psychology, could be seen as recognising and agreeing on this anthropological human dynamic and making respective provisional advice on the healthy maintenance of human capacities by addressing mental wellbeing alongside physical wellbeing.

Orthodox Christian tradition could be seen as offering certain practices of regular 'hygiene' as part of its practical contribution towards the general health and wellbeing of its flock. One could identify physical, emotional/cognitive and spiritual practices supporting it. As part of

4 Certain commonality could be seen here to Carl Yung, specifically to his Individuation [Jung, 2014] and St Theophan's Harmony realities. Yung defines individuation as the process of realising the self, integrating the conscious and the unconscious, reconciling qualities like the persona and Shadow. This process can be equated with achieving paradise or harmony mentioned by St Theophan

5 JUNG'S THEORY OF THE SELF the author distinguishes our psyche into three different realms: Consciousness, the personal unconscious, the collective unconscious [Jung, 1933].

physical practice, one could notice regular bowing down during the church services and at home, providing opportunities for Orthodox Christians to move and exercise freely during the church services and in private. Fasting could be partially seen as dietary physical cleansing, as well as an exercise of self-restraint and asceticism, which is an important spiritual practice within the Orthodox Christian tradition. As emotional/cognitive hygiene one could point towards living in the community setting which provides for a healthier and more fulfilling way of existence. Community setting is especially helpful for people who are either vulnerable or struggling. For such people community living proves to be both beneficial and therapeutic. The common sensible idiom 'a problem shared is a problem halved' provides a useful illustration here for the benefits of communal living. Confessions and spiritual guidance are part of weekly or monthly activities in the Orthodox Church. They are conducted either one-to-one or within the community setting. To further one's emotional, cognitive or spiritual journey one is given an opportunity to appreciate Orthodox Christian didactics and education by undergoing catechism and/or theological education within the ecclesiastical setting or within general education establishments. As part of spiritual practices in the Orthodox church one could also identify one-to-one or communal regular practices. There is a special services of repentance, for example, which is called Sunday of Forgiveness. This service is conducted on the last Sunday before the Great Lent, a forty-day period before Easter. Upon the completion of the vespers, the whole community asks forgiveness from each other. It is a very moving and often liberating exercise of asking for forgiveness and granting it. This valuable practice has been formalised into a regular annual exercise cycle of the Orthodox Church. Alongside this service, there is a practice of regular confessions as well as spiritual guidance which is encouraged as part of one's spiritual, emotional and physical journey. Such a journey assumes regular exercises in self-reflection. One is encouraged to scan one's own heart and thoughts and feelings on a daily or even hourly basis through prayer and contemplation. Daily Scriptural readings or set of prayers guide one through this process. Orthodox Christian tradition, therefore, could be seen and appreciated as offering many opportunities for healthy and balanced life. One chooses one's own pace and level of involvement, and one is encouraged through the guidance of spiritual fathers or mothers and generally by the way of life in the Orthodox Christian community.

All of the above has been written thus far in order to build up a foundation for the proposal of potentially fruitful collaboration between psychology and theology on anthropology. Psychology could be seen as differentiating between the physical, emotive and cognitive capacities of human beings. In counselling the patient is encouraged to work with emotions, therefore preferring an emotive to cognitive approach in therapy. Orthodox Theology distinguishes the physical, but could be putting cognitive and emotive in one category, while adding another domain — spiritual — to a human person. The spiritual inclination of human person is even less tangible than emotive, and thus the description of it is left mainly outside the realm of this paper. However, what could be added is that often in the Orthodox practice of prayer, for example, the spiritual domain is separated from the emotive all together in order to obtain the purity of contemplative prayer. Contemplative prayer, or Jesus prayer, is described

as mind descending to the heart and both praying in silence and unity, in their hesychastic tradition of contemplating the presence/experience of God6.

Possibilities of Collaboration between Psychology and Theology

In the possibility of collaboration between theology and psychology one needs to address the problem of the secular and religious. Within this discussion a blunt restriction for mental health profession/als or its recipients from being influenced by religious thoughts and ideas could be seen as prejudice. Feeding into anti-religious sentiment could be unhelpful here. As a response to this prejudice one could offer a suggestion of not throwing away the baby with the water. One could appreciate some aspects of religious thought, practices and traditions if they significantly contribute or/and improve the service offered by medical professionals to their patients. A useful example of such a collaboration could be found in mindfulness meditation, which originated as a religious meditative practice of Buddhism, but has been accepted and adapted by the National Health Services.

Unravelling further possibilities of collaboration between psychology and theology one could point out that Christian Orthodox theological tradition considers a broader spectrum of human interaction with oneself and the world, recognises more faculties in human person and could be seen as distinguishing slightly differently between them. For example, modern psychology considers the world being perceived with human physical, cognitive and emotive senses. Orthodox Christian theology adds to it a spiritual perception of the world and interaction with this world on this level, while also having access to something beyond the world at hand. Hence, it could be seen as offering a larger pallet of human perception of the world, while also acknowledging the experiences beyond the boundaries of created matter.

What benefits could be gained from collaboration between Psychology and Theology? For Psychological treatments and therapies, a more holistic approach of Theological perceptions of the world and a human person could be advantageous. Re-centring therapies on a larger focus or a higher goal, so to speak, could offer patients a broader perspective and appreciation of the world outside of the treatment room where the focus is on the self and a therapist. This could assist patients to have a bigger picture in mind and potentially enable them to follow on with their recovery after the treatment is finished. The current focus of the therapies is egoself, while the focus of the Orthodox Christian theology is on inner Christ-centred self. On the surface these could be seen as two very different perspectives. However, if one approaches it from a Christian Theological understanding, centring on one's ego could be seen as a stepping stone towards centring on inner self/Christ and finding the way to enlarge one's perception of oneself from an ego to the person.

As far as contributions of Psychology/Theology to society, it seems vitally important to restore the balance between the cognitive and the emotive during the formative years of young people. Children are subjected to systematic cognitive training from as early as four years of age (pre-school), while their emotive training is not addressed by the system of education. Modern Psychology suggests that childhood traumas are very common and the earlier they

6 On Jesus prayer one could read [The Philokalia, vol. 4; Lossky, 1991; The Vision of God, 1997; Staniloae, 1992]. On possible collaboration of theology and psychotherapy see [Louchakova, 2006. P. 292].

are dealt with could be better for the mental health and wellbeing of a person [Anda, Felitti, Bremner, 2006; Appleyard, Egeland, van Dulmen, 2005; Tomlinson, Gonzalez, Barton, 2012; Blaustein, Kinniburgh, 2010; Bloom, Farragher, 2010; Brown, McCauley, Navalta, 2013; Cairns, 2002; Dozier, Bick, Bernard, 2011; D'Andrea, Ford, Stolbach, 2012; Duncalf, 2010; Gaskill, 2012; Golding, 2013; Hughes, Baylin, 2012; Kagan, Spinazzola, 2013; Van der Kolk, 2003; Meins, Fernyhough, Wainwright, 2002; Minnis, 2013; Perry, 1997, 2009; Perry, Pollard, Blakley, 1995; Schore, 2001; Streeck-Fischer, Van der Kolk, 2000; Talge, Neal, Glover, 2007; Tedeschi, Calhoun, 2004; Thomas, 2012]. Introducing emotive training and awareness in schools could potentially restore the balance between cognitive and emotive education at the early years of a young person's life. Extensive cognitive education in schools today is not capable to prepare and equip children to deal with emotional aspects of life, consequently leaving them unprepared for emotional awareness and mental health awareness as a whole.

Therefore, Psychology and its therapies could be utilised by educational systems as a stepping stone or as a tool aiding in a much larger journey of life. Psychology does not necessarily sees itself as an 'end stop' in the human life journey. Therefore, there is a possibility of theological appropriation of the medical science and its practices through the process of collaboration between Psychology and Theology. This could lead to further theological and psychological insights to respective reflections on the human person. Considering the discoveries of modern psychology could further unravel the mystery of human capacities, be it emotive, cognitive, physical, spiritual etc. Collaboration between different therapies could help in a wholesome approach to the person in spite of emotions being addressed by psychology, cognitive faculties by educational establishments, and spirituality by religious practices. Orthodox Christian tradition already addresses all four capacities of human person (i.e. physical, emotive/cognitive and spiritual), prioritises between them, and offers a possibility of a holistic approach to the human person. A rather big question for psychology is what to do with the spiritual domain? Therapists are already aware of it by dealing with religious psychosis as such, but it does not mean that it has a non-distorted by human illness perspective of the spiritual. And perhaps religious psychosis is rather a psychological interpretation of the spiritual, and therefore the cognitive and emotive domain, and not at all spiritual as such. All of the areas/questions related above are common ones for discussion between Psychology and Theology. Below the discussion is offered on the more concrete aspects of Theology and Psychology, that is their perception of a human and wellbeing.

Personhood and Selfhood

Personhood and selfhood could be identified here as two categories applied to either Theology or Psychology. Personhood of a human being is considered by Theology as one of its greatest assets. The focus of the person is on the path of unravelling the image and the likeness of God within itself, the bridge to deification. Selfhood is perceived by Psychology as defining one-self against the others, drawing the boundaries of one's existence. Acknowledging that our identity is formed by others and is used to separate our 'self' from other 'selves'. The process of looking inward as part of a journey to oneself is appreciated by Psychology and Theology alike. The difference could be seen in final destination. Theological appreciation of a journey to one's

inner self could be identified as a way towards God/Christ. Psychological journey to oneself could be seen as a final destination.

The concept of wellbeing is theologically appreciated as a transitional process towards mending the relationship with God, which constitutes a major life goal. Wellbeing in psychological appreciation could become a final destination and a life goal within itself. It could even upgrade itself to a state of spirituality and often a religion in the time of global unwellness and concerns. Psychological process of development of self could therefore be seen as part of the theological development of a person. Here lies an opportunity within psychology to shift focus from selfhood to personhood. Such a perception of a person could help in treating mental health patients with dignity. For example, if selfhood is lost to dementia, personhood remains. This very important understanding of anthropology, as a theological contribution to psychology, could improve the mental health system of care significantly.

The greatest challenge of the twenty first century seems to be the speed with which things change nowadays. The pace of life is so much more intense, progress changes our life style, as for example, mobile phones and smartphones dominate or encourage everyone to move along. It is hard to keep up, especially for the systems or establishments that have been forming over twenty centuries prior, like an Orthodox Christian tradition, or for a couple of centuries or even decades, as the various schools of psychology, for example7. However, Psychology and Theology share the mutual need of being maintained and developed according to the demands or developments of the NOW. Both traditions share the need to be current. 19th century on saw advancement of medical awareness of self and further advancement of psychotherapy and neuro science, which lead to the success of individual disciplines, but also created a problem of modern medicine being segmented rather than whole. Individual segments lost connection to others while developing into separate disciplines. This lead to a compromise on the understanding of the wholeness of a human being while addressing each separate part of a human person on its own furthering the disconnect.

7 Wilhelm Wundt was a German psychologist who established the very first psychology laboratory in Leipzig, Germany in 1879. This event is widely recognized as the formal establishment of psychology as a science distinct from biology and philosophy. Psychology's most famous figure is also one of the most influential and controversial thinkers of the 20th century. Sigmund Freud, an Austrian neurologist born in 1856, is often referred to as the "father of modern psychology." Carl Jung was originally a follower of Sigmund Freud. The relationship eventually fractured over Jung's criticism of Freud's emphasis on sexuality during development, which led Jung to develop his own psychoanalytic approach known as analytical psychology. Jung believed that the human psyche was composed of three components: the ego, the personal unconscious, the collective unconscious. Below is a list of 'Fathers of Psychology': Sigmund Freud: The Father of Psychoanalysis; his theories and work established psychoanalysis as a major school of thought in psychology. Hugo Munsterberg: The Father of Applied Psychology; he was an early pioneer of several applied areas including clinical, forensic, and industrial-organizational psychology. John Bowlby: The Father of Attachment Theory; he developed the theory of attachment. Kurt Lewin: The Father of Social Psychology; his work pioneered the use of scientific methods to study social behavior. Edward Thorndike: The Father of Modern Educational Psychology; his research on the learning process helped establish the foundation for educational psychology. Jean Piaget: The Father of Developmental Psychology; his theory of cognitive development revolutionized how research thought about children's intellectual growth. Ulric Neisser: The Father of Modern Cognitive Psychology; the cognitive movement in psychology received a major boost from the publication of his 1967 book, Cognitive Psychology. Lightner Witmer: The Father of Modern Clinical Psychology; he founded the world's first journal devoted to clinical psychology, The Psychological Clinic, in 1907. Gordon Allport: The Father of Personality Psychology; he was one of the first psychologists to study personality. Other psychological schools include Behaviorism: John B. Watson; Cognitivism: Aaron T. Beck, Albert Ellis; Functionalism: William James; Humanistic/Gestalt: Carl Rogers; Systems psychology: Gregory Bateson, Felix Guattari, and the list continues.

Psychology, as part of medical science, could do with a holistic approach, which is still intact in Orthodox Theology. Orthodox Theology in return, and Christian Theology as a whole does not (not enough) address or even relate to the questions of science, be it by catching up or even reflecting on current discoveries of scientific research or answering/responding to its challenges. It would be of great benefit to Theology if it invested in advancement of its appreciation of Anthropology in view of scientific discoveries of Psychology.

There is also a constant need within Theology for current understanding of the Fathers of the Church, especially on what could be perceived as their guidance about mental health and wellbeing. A brief expose below of some of the writings of the Church Fathers on the matter could be used as an illustration.

Church Fathers on Anthropology, Mental Health abd Wellbeing, Wholeness and Oneness of God

St. John Chrysostom in the Homily 38, on the Gospel of John writes: 'When the soul is diseased we usually feel no pain. But if the body suffers only a little, we make every effort to be free of the illness and its pain. Therefore, God corrects the body for the sins of the soul, so that by chastising the body, the soul might also receive some healing... Christ did this with the Paralytic when He said: Behold thou art made whole, sin no more, lest a worse thing come unto thee.' What could be highlighted here is a sharp distinction between how physical disease and a mental disease express themselves in a human person. Mental illness could be silent and hidden. Hence, its detection is not often visible for others or even for the afflicted person.

Identifying and correcting passions8 have been a primary diagnostic focus among Church Fathers for the purpose of facilitating individuals' transformation toward healing, deification, and wholeness in God. Detection of passions is necessary to prescribe appropriate 'remedies' for the soul to return to its original, natural condition of dispassion (in Greek apatheia — алабаа). St. Maximus writes in the Centuries on Love I.34: 'A pure soul is one freed from passions and consequently delighted by divine love.' This love is directed not just towards the self9, but towards God and others. Affliction in the writings of the Fathers could often be seen as a means of healing, an avenue of a journey from self to God.

8 The definition of the passions in this paper from the Orthodox Theological point of view could be found in Dimitru Staniloae's work, ''Orthodox Spirituality...'': A Practical Guide to the Faithful and a Definitive Manual for the Scholar. Transl. Archimandrite Jerome, Otilia Kloos. StTichon's Seminary Press, 2003. In short passions are the energies/desires of the soul/body that have at their root a right and proper end, but, because of the fall, they are disordered and could be misdirected. As such, they are not to be confused with the emotions, which have a proper role, but can be distorted into a passionate state. Psychological definition of emotions/drives, according to Merriam Webster dictioinary, but also adopted by American Psychological Association are: 'conscious mental reactions (such as anger or fear) subjectively experienced as strong feelings usually directed toward a specific object and typically accompanied by physiological and behavioral changes in the body. Another useful definition is psychology is Drive, which is seen as 'an urgent basic need pressing for satisfaction, usually rooted in some psychological tension, deficiency or imbalance (e.g. hunger or thurst) and impelling an organism to action'. The modern appreciation of passions in Orthodox Theology, represented by Sataniloae or Metropolitan Hierotheos (Vlachos) of Nafpaktos, Orthodox Psychotherapy: The Science of the Fathers. Transl. Esther Williams. Birth of the Theotokos Monastery, 2012 provides a fruitful foundation for further collaboration with Psychology.

9 In fact, in monastic practices of asceticism the love for self is eliminated in order to sublimate it towards a greater love for God and others.

One of the most valuable contributions of theological thought to contemporary medical practices in the light of the current challenge of fractured medicine could be seen in the Christian anthropological appreciation of wholeness and oneness of the person. The fundamental appreciation of Christ's incarnation penetrating the core of everything and everyone plays the most pivotal role in forming an appreciation of anthropological Christ-centred awareness of the world. By penetrating into the core of everything, be it individual, community or the whole creation Christ also unravels its potential. The fact that Logos created all things and then penetrated all things through the Incarnation achieves the goal of setting one's priority and focus on wholeness and the oneness of God, which also emphasises the wholeness and oneness of a person created as image and likeness of God.

The wholeness and oneness with oneself assumes oneness with the Creator and oneness with other people or with creation. This very wholeness and oneness comes with responsibility for oneself and others, which includes the whole creation. Wholeness and oneness assumes a collaborative synergetic relationship with all: God-self-others, it is trinitarian in principle embracing God, self and others (creation), one in three, and three in one. Therefore when one is beholding God, one is beholding oneself and others. Both breaking or healing means doing it to God, oneself and the others. Being concentrated on oneself is being concentrated on God and the others, and so on and so forth (e.g. being attentive, loving, caring...). Adopting such a mindful and holistic principle and perception of self and everyone/everything around could aid in restoring a holistic appreciation of mental health and wellbeing.

Drawing one's inspiration from Orthodox Christian tradition of a holistic Christ-centred approach to mental health, one could pinpoint several foundation principles for mental health professionals. Although they are very basic, they are nontheless crucial. Mental health cannot be addressed in isolation and has to be looked at from the point of its relationship to one's overall journey. St Ephrem the Syrian describes Christ as the Medicine of Life, a Treasury of Healing. To access Christ's healing one has to embark on a very personal, unique and extremely complex journey of self-discovery, discovery of Christ within oneself, in others and in everything else around. The journey is very complex and unique, as each has its own path to self-discovery. The biblical narrative describes one's core beings as good by virtue of being created as an image and likeness of the divine (Gen. 1:26). However, it could also be inflicted, corrupted, diseased and destroyed whether by one's own doing, or the doing of others in one's surroundings. Therefore, the need of healing, restoration, rejuvenation and maintenance is constant, and is relevant to the physical, psychological and spiritual realities of our existence.

If one contemplates the complex nature of disease, one could identify in it an opportunity for self, God and others. Considering that disease brings a disconnect to one's life, the path of healing could become a path of unity with self, God and others. The duality of disease brings conflict to one's existence. It introduces division and tension, but also unravels an opportunity. Adam and Eve could be seen as needing to fall in order to fully understand the gift of freedom of will and experience the consequences of losing unity with their Creator. The opportunity that could be created here is an opportunity to appreciate. Adam and Eve did not appreciate their abilities before they lost them. What one loses to disease one could gain in exploring the opportunities to change one's life path (behaviour, attitude etc.), which could be a blessing.

Psychology and Theology on Healing

The need for healing is a fundamental human necessity. Christian scriptures address this need by illustrating the healing qualities of Jesus. He healed those afflicted physically, psychologically, and spiritually. His call was broad: 'Come to me, all you who are weary and burdened, and I will give you rest' (Mathew 11:28 NIV, Greek reads: Asuxs npoq ^s navxsq ol Komwvxeq (labour and toil) Ka! ns^opna^evoi (heavy laboured), K&yw avanauow u^aq). Jesus the healer attracted crowds to him. The gospel describes it as follows: (Jesus') 'fame spread throughout all Syria, and they brought him all the sick, those afflicted with various diseases and pains, those oppressed by demons, those having seizures, and paralytics, and he healed them' (Mathew 4:24).

Psychological Therapies and Christian/religious traditions10 share an orientation towards healing. Greek word for therapy, Bgpanda, means healing, while the Greek word for tradition, napaSoan — paradosis, could mean deliverance, culture, surrender. Etymologically dosis means the giving. The gift in ancient Greek is doron — Swpov. Tradition contains the duality of giving and gift which defines it. The verb is paradidomi and means transmit, hand over. The common goals of therapies and traditions also involve methodologies to identify the problem, correct it, and guide the afflicted person on a 'straight path' of healing. The ultimate goal of Therapies and Traditions is helping the person to achieve the measure of wholeness/wellness that they are capable of. The basic foundation point for Therapies and Traditions, therefore, is the common need for healing, while therapies/traditions address it and offer their response to it. When something is wrong and needs to be put right, therapies and traditions respond by aiming to correct and restore a person to their original measure of goodness, wholeness and wellness.

If one examines the core relationships that are facilitated by Therapies and Traditions one could simplify it as follows: the core relationship of Therapy is self and the therapist, while the core relationship of Tradition starts with self and God, but aims towards including others around (creation as a whole). When one examines the core relationships of Therapies and traditions one could appreciate that there is no fundamental difference there. A person in therapy brings their whole universe with them, and the therapist could hardly contain their relationship within the boundaries of the treatment room. Also, if the person in therapy is a believer than the search for self is the search for God in a broader sense, while the figure of the therapist is a mirror reflections of the others, which also could include the whole creation. If the person in therapy is not a believer that the concept of God could be interpreted as something else that they could relate to, e.g. nature, spirituality etc. Once the foundation principle is established by aiming towards collaboration between Therapies and Traditions then the focus is on building bridges between the two for the benefit of the patient.

In reality the collaboration between Therapies and Traditions is not obvious, while the divide between Therapies and Traditions might not exist at all. If both require the change of thoughts, feelings and behaviours from its followers then Traditions could be seen as encouraging

10 The main focus of this paper is on Christian Orthodox Tradition. However, some generalities could be applied to other religious traditions, which are left out of this scope of this research.

a person to collaborate with God11 in change, while Therapies assume collaboration between patients and therapist in change. It seems that both Therapies and Traditions establish unique and creative relationship with their recipients. Christian Tradition defines it as a covenantal, Christ-centred relationship, while both Traditions and Therapies are based on the process of constant experience of revelation and renewal. The next step after establishing a dialogue between Therapies and Traditions, their basics and goals could be directed towards revisiting the relationship between the broader subjects of Science and Religion. In order to do so the general definitions for both are in order. They would be taken from a number of on-line generic sources which are quoted below. Science is defined as 'the systematic study of the structure and behaviour of the physical and natural world through observation, experimentation, and the testing of theories against the evidence obtained' by Oxford Reference. It is also seen as 'a neutral, rigorous, systematic endeavour that builds and organizes knowledge in the form of testable explanations and predictions about the universe' by Wikipedia.

Religion is a much more difficult reality to define. Much research has been done to provide a definition of Religion, which will be left outside the scope of this paper. Oxford Languages see Religion as 'the belief in and worship of a superhuman power or powers, especially a God or gods'. Wikipedia defines Religion as 'a range of social-cultural systems, including designated behaviours and practices, morals, beliefs, worldviews, texts, sanctified places, prophecies, ethics, or organizations, that generally relate humanity to supernatural, transcendental and spiritual elements'. The two definitions provided are rather questionable and can be disputed further. However, the main point of these definitions is to ponder on the current divide in the perceptions of Science and Religion, which counter-oppose these realities and deprive them of any possibility of collaboration. This divide, however, should be reconsidered. If one examines the trajectory of movement of science and religion then one could appreciate that this movement is more towards each other than away. Different methodologies of Science and Religion could be potentially put to the use of mutual appreciation, as different sources contributing towards the collection of human knowledge and experience. Science starts with the known and carves into the unknown, while Religion, in its Theology, takes God as an unknown and carves into knowing more and more about the divine. Therefore, science and religion could be seen as moving closer to one another, although using different perspectives for their advancement. When the focus of Theology is God, the focus of science could be described as the study of his energies, his processes, and his creation.

Coming back to the general goals of Therapies and Traditions, which is healing what is broken and restoring it, one could further explore the process. Therapies aim towards achieving healing, restoration, and happiness for patients, which is determined either by medical or by individual needs12. Traditions aim for healing, wholeness and salvation of a person through discovering/unravelling the image and likeness of God within the person, and with this bringing the person to their true/good/healthy self. To achieve this one is encouraged

11 This collaboration could be also with the church, scripture, religious practices and so on and so forth.

12 Carl Rogers, a humanistic psychotherapist, writes about the authentic and congruent self, the 'ideal self', who is what one aspires to be. The closer one feels to their ideal self, the more harmonious one feels. Often, psychological distress can arise when external pressures or conditions of worth force them to deviate from this authenticity. The church helps as one receives external support from their community to stay true to their authentic feelings and values.

to acquire love for oneself, God and creation. This love gradually heals the divide between the person, God and creation and as a consequence of this process brings peace and harmony to their existence. The etymology of the Greek word salvation (sotiri — ают^рл) is significant, because it literally means to heal, to make whole. Also, the name Jesus/Joshua derives from Hebrew root and means 'the Lord is salvation'. Hence, the very name of the Christian God bears references to healing. Therefore, the understanding of healing and salvation could be seen as synonymous, as both aim to restore the physical, emotional/cognitive and spiritual capacities of a person. What is important to highlight here is that being healed or saved also means to obtain a wholeness of a person — prosopo (personhood — prosopikotita)13.

Orthodox Christian Tradition offers a number of healing practices for its flock. Ephrem the Syrian, the fourth century poet and theologian, called Christ Medicine of Life and his Church he called the Treasury of Healing [Brock, 1985. P. 12]. The Orthodox church embellishes its healing ministry into sacraments offering the Holy Unction (the sacrament of healing) to those in need. The other sacrament of the church, Confession, does not only assume repentance, but also carries with it change (the literal meaning of Greek for Confession is metanoya, which is translated as change) and healing. The weekly exercise of fasting, which Orthodox Christianity advises for its followers, could be seen as working towards physical as well as spiritual healing. Scriptural passages often offer didactics of healing in its multiple parables14. The community life of the church facilitates and encourages all of the above practices and with it advances its healing ministry.

Fathers of the Church on Human Behaviour: Sickness, Suffering and Passions

The understanding of sickness as a division is noticed and elaborated by the Fathers of the Church. This state of being could be as intimate as the division within oneself segmenting the person's separation and with it losing the original wholeness. St Nikodimos of the Mountain of Athos (1701-1809) in Philokalia notices it and gives the following interpretation as to the cause of it and the way to overcome it:

'The devil has deceived us by guile in a malicious and cunning way, provoking us through self-love to sensual pleasure (cf. Gen 3:1-5). He has separated us in our wills from God and from each other; he has perverted straightforward truth and in this manner has divided humanity, cutting it up into many opinions and fantasies' [St Nikodimos of the Holy Mountain, 1990].

St Nikodimos ponders upon the side effects of the abuse of freedom of will and self-love to a detrimental effect of one's destruction. These gifts, alongside the gift of original goodness and perfection of Gen 1:31 are lost to negligence, and the consequence of this loss lead human kind to corruption and sickness. St. John Chrysostom (347-407CE) reflects on the process with the following words:

13 Personhood in Orthodox Christian theology is a very significant concept, which links theology, anthropology, Christology, has its expression in Liturgy, while overall could be seen as a foundation stone of God-human relationship. The basis of Orthodox understanding of personhood are encapsulated within Trinitarian and Christological dogmas. Cambridge Theological Companion to Orthodox Christian Theology, CUP-2008, could be a good starting point for further references on the matter. Personhood, as mentioned in descriptive Psychology involves four concepts: 1) The Individual Person, 2) Deliberate Action, 3) Reality and the Real World, 4) Language or Verbal Behaviour (developed by Peter Ossorio, American psychologist 1926-2007, in his study of behaviour).

14 E.g. 1 Peter 2:24; James 5:6; John 14:24; Mathew 11:28-30 and many others.

'If you wish to know the state of our body as it left the hands of God, return to paradise, and behold the man whom God had just placed there. His body was not subject to corruption. Like a statue taken from the kiln, that shines most brightly, he experienced none of the infirmities that we know in our day' [The Complete Works of St John Chrysostom].

A similar perception of the original goodness and the later corruption and suffering acquired by humanity is offered by St Gregory of Nyssa15 (335-395CE) below:

'Man at his origin, did not possess the capacity to suffer, wither by nature or as an essential property associated with his nature; it is only later that the capacity for suffering infected his nature' [St Gregory of Nissa].

St. Maximus the Confessor (580-662CE) follows the previous writers suggesting that corruption and suffering were not originally intended for a human race, but were acquired:

'The first man, receiving his being from God, came into existence free of sin and corruption, for neither sin nor corruption were created with him... and the change in man toward suffering, corruption and death was not there in the beginning' [St. Scriptural narrative Maximus the Confessor, 1985, 2003].

The words of the Fathers of the Church formed the tradition of its teaching and experience. This tradition is there to offer its insights, reflections and guidance through the human range of experience. It is there to identify, correct and possibly rectify the mistakes accumulated in human history. The shift from wholeness to corruption and suffering is something that humanity needs to work on, according to the theology of the Church Fathers. Their guidance could be seen as a continuation of the Gospel message where Jesus is described as offering healing with a question: Do you wish to become whole:

'One who was there had been an invalid (aoGeveig — astheneia) for thirty-eight years. When Jesus saw him lying there and learned that he had been in this condition for a long time, he asked him, 'Do you want to get well/whole?' (QsXeiq uyi^q yeveoGai — Theleis hygies genesthai: John 5:5-9).

Scriptural narrative and the writings of the Fathers of the Church contribute to the wholesome message of the Christian Tradition in relation to the lost state of wholeness of a human person. Further studies into the biblical narrative could offer invaluable insights to human behaviour and its evolution. If needed, Biblical narrative could be used as a study of human behaviour, and even an attempt to psycho-analysis of the types of behaviour presented there16. A brief selection of study cases from the biblical stories offers a sequence which could be called an Emergence of Passions. The list could start from the very beginning, and with the experience of Shame, which introduced itself to Adam and Eve when they covered up their blame after exposing themselves irresponsibly to the knowledge of good and evil [Genesis 2:25, 3:7]. One could identify the appropriate shame as their response to 'forbidden behaviour'. There are also the following definitions of psychology that could be linked to the story at hand: arrested development (inappropriate shame), unmet dependency needs — gluttony and avarice. The passion of Anger is exhibited in the story of Cain and Abel [Genesis 4:1-18] which

15 'On the Making of Man'.

16 "Psychologising" biblical stories is something Clinical Psychologist Jordon Peterson often does.

resulted in murderous rage. The narcissistic phase of childhood development is exhibited in the story, as well as developing an ego and sense of 'I'. Inappropriate anger/rage is demonstrated if development is not arrested. The passion of Pride could be seen in the behaviour of Cain naming city after Enoch [Genesis 4:17], also in the story of Tower of Babel [Genesis 11:1-9]. The passion of Lust emerges in the story of Ham uncovering his father's nakedness [Genesis 9:2027] fitting into adolescence transition from self-focus to genuine intimacy. If one is to establish a possibilities of collaboration between Therapies and Tradition, biblical verses provide a fruitful ground for further discoveries.

Over centuries, the Orthodox tradition has amassed a wealth of knowledge studying human behavior. In the ascetic tradition of the church the cause of distress is ascribed to human passions. A more traditional approach describes human passions as a vice and directly links it to the fall as its consequence. However, a more modern and a slightly different theological approach suggests that passions could also be looked at as a misguided energies of emotional or psychological, physical or spiritual nature. The Greek word for Passion is derived from the verb pascho — 'to suffer' and indicates inner sickness. Metropolitan Hierotheos writes the following about it:

'Passions are distorted energies of the soul that are aroused through the senses and manifested in the body. Unlike 'vices' passions do not carry moral judgment'; 'Passions are the absence of the Holy Spirit, unnatural movements of the soul and are therefore its dying, death and sickness' [Vlachos, 2010].

Healing is initiated when these passions are redirected toward God: inner movements of the soul no longer rouse sensual desire and the soul attains the status of apatheia, dispassion. Passions have the ability to be redirected and transformed into divine love. Through experiential knowledge of divine love, the soul seeks to channel its energies/movements and demonstrate divine love also to the neighbour.

The issue of suffering could be especially difficult when the general view is that health is a natural entitlement. Illness could often be a stigma to carry and be ashamed of. Sin and suffering, although often linked in the writings of the fathers, do not always correlate. A perspective on sin involves a conscious and deliberate choice by an individual to turn away from God. If one loses their appreciation of the divine, this sin ultimately results in suffering, as it involves turning away from oneself and others, who are considered images of God — a process that can be quite painfull17. If one examines sin as the consequence of systematic corruption of unity and harmony in relationship with the divine one could notice the misbalance to one's life that the sin brings. This misbalance is similar to that which is brought by sickness of any kind. However, suggesting that every sickness is an outcome of sin could be erroneous. All in all, the study of the consequence of sin proves helpful in finding the correct remedy for the sicknesses that it brings in the life of a human being. A theological examination of sin could indicate various consequences. Sin disrupts the initial wholeness of an individual. Through this disconnection, a person loses awareness of the divine and no longer enjoys the insights

17 Some ascetics do choose solitude for the sake of prayer for the whole world, but this choice could not be considered as natural for humans and therefore is not a rule, but rather an acceptation to it.

revealed by grace. The seat of knowing transfers to one's own rational thinking, which confuses one's understanding of God and self. The person descends to the state of perpetual confusion, not able to see clarity in one's appreciation of the world and self in it. Such confusion eventually causes illness of the soul and body.

Understanding the writings of the Church Fathers necessitates integrating their theology into the context of the modern world. This transformation, in return, calls for collaboration with the insights of psychology, specifically within the field of anthropology. Such collaboration may help uncover the roots of illness and explore new avenues for restoring the integrity of a person. Theology and its Traditions could undergo further refinement through a collaborative effort with Psychology. In return, Psychology could gain from an holistic approach inspired by theology and a Christ-centered appreciation of the universe.

Instead of Conclusion

As an exercise in sampling a potential opportunity for the dialogue between Psychology and Theology, the following theological analysis could be drawn from an overview of Carl Jung's theory of the self in analytical psychology [Jung, 2014]. The Self, as defined by Carl Yung, bares resemblance to the theological concept of Personhood. The Self is a broader, encapsulating the whole personality concept. It unites the conscious and unconscious elements of a person's psyche, inclusive of ego, personal unconscious, and collective unconscious. In this all-embracing definition of Self the Person is enrolled on a journey of self-discovery. One could start with the discovering of one's Ego [consciousness], which encompasses the conscious mind, thoughts, memories and emotions that one is aware of. One then continues to the Personal Unconscious which is relevant and unique to one's own life, a reservoir of memories, thoughts and feelings one has forgotten or repressed from the past. These could be transformed and brought to light of forgiveness, transfiguration and ultimately resurrection and restoration when the Person is enrolled in the process of self-reflection and is aiming towards wellness and the healing path of self-discovery. In doing so, these memories, thoughts and feelings could serve and empower a Person to be the best version of Self. If these emotions, thoughts or feelings are not worked with and remain dormant they could potentially burden the Person, preventing them from gaining their full potential. If left to its own devices personal unconscious could enslave a person into mental ailment and captivity to random primordial fears and worries. One's ego and personal unconsciousness need more attention and work to start with, so that they are known, defined and utilised towards personal growth and wholesome realisation of Self.

According to Jung, Collective Unconscious encapsulates memories and ideas inherited from our ancestors, containing universal ideas, memories, and ideas coined as archetypes. These are powerful cultural, social and political convictions that one inhales from one's surroundings. They are important and influential assets to one's identity and the sense of belonging, and if used with all due appreciation and respect, could be empowering for one's further growth and development. However, cultural, ethnical, religious or other norms could also be a hindrance. If not understood within the context they originated in and taken as a blunt unquestionable rule to follow one's inherited legacy could prevent one's personal development. As an example one could contemplate the patriarchal society from the not so distant past and

its norms which still could be seen burdening the progress of women's education, leadership or empowerment in some religious, cultural and social spheres.

Further Jungian examples include a concept of Persona, which could be seen as developed by one as a 'mask' of protection, a shield that is presented to the world. It often conceals one's true Self, while moulding one's Persona to societal expectations. Such a pattern of behaviour may leave out parts that are less desirable, forming one's Shadow instead of unravelling a real Person hidden behind the mask. If the Shadow prevails it accumulates the repressed, less visible and darker aspects of one's personality. To acknowledge the Shadow, one must make a significant moral endeavour to accept and understand the darker facets of one's character as genuine and existing. The integration of the Shadow is crucial for achieving wholeness in the Self. In Christian practice one acknowledges one's darker self and declares it out loud in confession and repeats acknowledging it for as long as it represents part of one's Self. One hopes that the burden of one's Shadow weakens as one brings it to light and asks for forgiveness for one's deeds, thoughts or emotions. One needs to be aware of the difference in Jungian and Christian approach to the Shadow. Jung does not exercise value judgement on the Shadow, while Christian understanding does. Both traditions reflect on a life long journey and a work of prolonged efforts on one's path of healing. There might not be miracle cures, but there will be breakthroughs and further discoveries on the way. What remains constant in Christian understanding, however, is the fact that the love of our Creator is not dimmed by our Shadow. Our love for ourselves, however, could be often afflicted by it. Therefore, one's gaze is retrained according to the Creator's loving, forgiving and merciful gaze, only comparable to a loving, cherishing and nourishing parent rather than on an uncompromising, shaming and critical judging.

The ultimate goal in Jung's theory is Self-Realization / Individuation. It does not mean perfection in its unrealistic idealist sense, but rather a holistic understanding and acceptance of all parts of oneself, resulting in a more balanced, integrated, and authentic life. Stepping higher and further from Jungian theories comes the person of Christ, a man of integrity who exemplified his Father's love for creation by offering his life for the world that crucified Him. Christ the Logos, the second person of the Trinity, was incarnate as a human being, and he revealed himself to us as a true Person. In being incarnate as a man Christ offered to us an opportunity of deification, a chance to be like him. What does this mean? This means that whether we work through all our Selves or whether we do not, there is this anthropological essence in our very being, which is aspired towards the image and likeness of our Creator. And since we were created out of love, our core being is filled with it and belongs to it. This very thought could inspire us to work through or with our Ego consciousness, Personal and Collective unconsciousness in order to achieve the clarity of vision of our wholesome being. Such Self-realisation could help us on the path of discovering our precious Personhood, which is only unique to us and unprecedented by virtue of being the result of our choices at every moment of our being. Our life is a collaborative effort, a creative work which originated at the time of the Creation of all and which continued through the centuries of our ancestors contributing to it, and which is handed on to us. Our life, therefore, is a precious gift that was passed on to us as the garden of Eden was passed on to Adam and Eve to thrive in, to benefit

from, to cultivate and nourish it, so that it flourishes from our contribution to the God-human process of collaboration in furthering the creation. This is how we become like God when we create our life, when we bring more life into this world, when we multiply love, forgiveness, mercy in ourselves and in others, when we partake in divine labour of bringing light to the darkness. Only when our mental health and our whole wellbeing is attended to could we empower our true Self to leap further in our development and to acquire a state of freedom to explore further into our Personhood and to expand the boundaries of this world into the infinite possibilities of divine love.

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