Some Psychological Labeling in the work of the St. Gregory Palamas Dr. Paul Kymissis

1

Clinical Professor of Psychiatry, Behavioral Sciences & Pediatrics at New York Medical College

At first, I would like to say that I have mixed feelings as a speaker in this congress: feelings of fear,

awe, and gratitude. I feel fear because Im attempting to describe themes exceeding academic and

scientific thought, and are only understood as personal spiritual experiences. I personally do not

participate in such experiences. I look with awe at the giants of the Spirit, such as St. Gregory Palamas,

who not only spoke and wrote about God, but also had direct personal experience of the divine presence.2

It is characteristic that St. Gregory emphasized the distinction between theology which refers to the study

of God, and the vision of God that is linked to the experience of God.

But I also feel gratitude towards the Organizing Committee, and especially towards the respected and

beloved Father Ephraim, because they gave me the opportunity to attend and speak on the subject of:

Some Psychological Labeling in the work of St. Gregory Palamas.

So I am here doing obedience to Elder Ephraim, but I am also encouraged by St. Gregorys exhortation:

that noetic prayer and the experience of God is not only the task of monks but also possible for the laity in

the world.

The great Russian Orthodox theologian, Fr. Georges Florovsky, wrote that there is a hunger for

theology in our time both among clergy and laity. This hunger comes to satisfy this conference, which is

an important link in the chain of Vatopaidis offerings to our church.

In supporting the hesychasts and interpreting the Churchs tradition Palamas rejected the philosopher

Barlaam, who was tied to the chariot of Western anthropocentric humanism.3 Barlaam was influenced by

the philosophy of the West, which had been strongly colored by Platonic thought. He tried to ridicule the

hesychasts, claiming their experiences were the result of fantasies or simple displays of natural created

phenomena. We should point out that Barlaamism also comprises a modern phenomenon, this is why the

presentation of St. Gregorys work today is timely, useful and instructive.

In our time, there is a vigorous attempt for dialogue and cooperation between religion and the science of

psychology. The thoughts and work of St. Gregory can become instructions so that such a dialogue wont

create more confusion, misunderstanding and problems.

In the Western world, the concept of religion has become a simple choice or preference. It compares

with a visit to the supermarket, where you choose whatever you prefer. In one of the latest syanxis in

Constantinople, Patriarch Bartholomew4 stressed that Western Scholasticism has reduced the divine truths

to concepts. So God becomes perceived as an idea or concept. But the West loses its ability to participate

in Gods uncreated energies with this approach. Thus, in the West we see talk about the metaphysical

experiences of various religions associated with hallucinations, hypnotic phenomena or fantasy.

Some even said that quantum mechanics would be the religion of the future. Others tried to

scientifically explain miracles according to the laws of nature. They said that wind opened the Red Sea, a

resurrected dead man was in a catatonic state, the manna was airborne fungus and the demon-possessed

were hysterical individuals.

One other parallel modern phenomenon is the religionization of public opinion. Public opinion becomes

the ultimate criterion for what man believes, what his values should be and what his ethics are. Whatever

is commonly generally accepted, enters the framework of a blessed moral or creates a new hierarchy of

values. So the rationalist sees religious faith as a product and creation of human needs. The late Orthodox

theologian in New York, Fr. John Meyendorff5, who was particularly occupied with Palamas, wrote that

the conflict between Palamas and Barlaam was a symbol of the differences between the Bible and Greek

thought, between Jerusalem and Athens, between the Apostles and the Philosophers, between the religion

of the Incarnation and the Resurrection and between the religion of perdition and the destruction of the

universe. The basis of Palamic thought is not limited to know thyself, but is determined by the come to

himself, where the union of man with God becomes the ultimate purpose of human existence.

It is a fact is that in recent decades a huge leap occurred in the area of behavioural sciences. Through the

advances in genetics, we see the important role of heredity in many psychological and psychopathological

conditions. We can see the importance of neurology, where chemical processes and neuro-imaging reflect

sentiments and mental conditions and functions.

It is known that mental illnesses associated with neurological disorders may manifest with visual or

auditory hallucinations. Individuals also under stringent stress conditions (psychosomatic stress) may

have delusions or hallucinations. As well, people who use chemical substances such as drugs, LSD,

cocaine, etc., may have auditory, visual or uncreated hallucinations. A clear distinction should be made

between these experiences, that have natural origins and can be explained scientifically, and supernatural

experiences, which have nothing to do with the physical chemistry of the organism. St. Gregory of Sinai

warns his disciples with the following admonition When you see a light or flame within or outside

you...reject it.6 Many fathers stressed the danger of imagination. It can be the most dangerous enemy of

union with God. At this point I would like to emphasize the role of suggestion in the creation of pseudo-

metaphysical experiences.

Many modern philosophical-religious systems present such phenomena and promise tranquility, peace

of mind, physical and mental health.7

The interest in certain Eastern religions observed in the Westsuch as Buddhismis a characteristic

example of such modern phenomenon. The Buddha was an Indian monk who lived in the 5th century BC.

He practised ascesis for seven years. Through ascesis and meditation he came to ecstasy under a fig tree.

His biography mentions that for seven days he lost touch with the world and climbed the stairs of

Nirvana. There, according to his biography, He remembered his reincarnations and understood the laws

of the order of the universe. Namely, he began without God and eventually reached pantheism. In

Buddhism, salvation comes from man and not from outside.

The Bishop of Pittsburgh, Maximus8, in his introduction on the subject of metaphysical experiences

within and outside of the Church, refers to the role of autosuggestion and the possible side effects of

experiences based on Eastern philosophies, including depression, suicide, and even demonic influence.

There are many endeavours that, while starting from a simple physiological or philosophical principle,

turn out to be saturated by Hindu and pantheistic ideas.

The Harvard Professor, H. Benson9, has proposed a more scientific method for relaxation. His book,

The Relaxation Response broke record sales in America when was first published.

It describes a very simple technique without metaphysical elements. This technique involves a quiet

environment, repetition of a word (neutral or even prayer) and a passive attitude. He describes it as

follows: Sit quietly in a comfortable position, close your eyes, relax your muscles, breathe through the

nose and repeat a word with each breath. Continue for 15-20 minutes and then sit quietly for a few

minutes. It is a medical method that has no religious presuppositions. It was found through systematic

studies that when this relaxation is applied twice a day for a number of days, it can reduce muscle tension,

blood pressure, oxygen consumption, and improve the individuals resistance to stress.

Here we should point out that the hesychastic methodfrom which Benson borrowed some elements

can also have the same beneficial psycho-physiological results. However, the difference rests on the fact

that the hesychast method doesnt remain a simple psycho-physiological relaxation technique, but

constitutes an element of mans general attempt to approach God and be united with Him.10

I mentioned

this in response to Bensons relaxation because s there is a tendency both in the rational West and in the

East to interpret all experiences, even those of the Saints, based on rational and pseudo-scientific criteria.

Its the modern temptation of Barlaamism; i.e. imitating Barlaam and Akindynos rationalistic stance

against the hesychast experience.

This was St. Gregory Palamas great contribution: he stressed that while Gods nature is inaccessible,

God can be known to men through His energies. These energiesdivine revelations and presencesare

free acts of the living God and are not controlled by human logic. These energies neither obey nor are

constrained by any physical law. In the ascetic life man acts but there is divine energy in the mystical life.

Palamas also emphasized the uncreated light is a phenomena that transcends natural laws and is beyond

any rational, scientific or experimental experience.11

The hesychastic method includes four basic

elements12

:

a) The move towards a state of complete peace and tranquility which does not include reading or

psalmody.

b) Ascesis in concentration of the nous, physical immobilization, breathe control, fixing the eyes in

the heart or stomach.

c) Feeling of an inner warmth or vision of the uncreated light. This vision is neither an illusion, nor

an atmospheric phenomenon. This vision is neither controlled nor determined by physical laws.

d) The eyes of man are transformed through the power of the Holy Spirit and in this way they

experience the uncreated light.13

The hesychast starts from tranquility and proceeds to ecstatic union. It becomes a circular motion that

brings the soul back to God. Noetic prayer is used both as a starting point and an ongoing support in this

mystical journey.

One is impressed studying Palamas and seeing the ideas he described 6-7 centuries ago coincide with

current Psychology data.

He referred to child sexuality centuries before any mention was made on this subject in psychoanalysis.

He wrote that, but also the natural motions related to the begetting of children, can be detected in infants

that are still at the breast. The Saint also wisely stressed that these passions in themselves in infancy, do

not indicate sickness of soul.14

Also, Palamas distinguished three characteristics of the psyche world: the

intelligence, the appetitive power and the incensive power15

.

Today in modern psychology and psychiatry, there is much talk on the significance of mentally

processing a situation or event.16

Epictetus wrote, Men are disturbed not by things, but by the view which they take of them. The mental

activities and their role held a prime importance in the individuals psyche life.

The Church Fathers emphasized the importance of the nous and said the nous should be king and not

belong to the class of servants. They also said the nous must be rational, experienced and illuminated. The

Apostle Paul wrote that the renewal of the nous is the basic presupposition for spiritual renewal (Rom.

12:2).

Cognitive processes and cognitive restructuring constitute the basic components of modern cognitive

therapy. They are supported on the fact that whatever we think with the nous is directly related with our

emotions and behaviour.

Palamas wrote that the nous therapy occurs with bodily hardships: temperance and prayer from a

broken and humbled heart.17

In cognitive therapies, the change pursued is aimed at changing the way of

thinking through cognitive restructuring with consequent changes in emotions and behaviour.

The recognition of the interaction between soul and body and seeing man as a psychosomatic whole is an

important issue in modern medicine. St. Gregory talks about the bodys participation in prayer and in

participation of the divine presence. Ascesis and unceasing prayer is the work of the whole being and the

body participates in divine gifts from this life.

The famous psychologist Skinner stressed the importance of learning and reward in shaping human life

and behaviour. He described the operant conditioning phenomenon where the person acts expecting

certain results and human behaviour is continually reinforced by its results.18

It has been said that

religiousness is the highest form of human experience. The results and implications of this experience

reinforce the continuation of human behaviour which is his quest for the lost relationship with his Creator.

Man is described as a frightened animal, alone, lost in a vast and unknown universe. Einstein said, The

eternal mystery of the world is its comprehensibility. So, man the unique being with the divine spark,

anxiously seeks the road of contact with his Creator, Who is also the Creator of the physical universe.

This explains the survival of faith throughout all the ages. Many people have prophesied the end of

religion and said that someday it will be replaced by scientific knowledge. Yet, all these prophets have

been proved wrong; from the Romans to the materialists, to the scientists. For man continuously seeks

this circular movement, the return to his Creator.

Prayer is not a magic way of coercing God but a means for elevation. Prayer is not a monologue, its a

dialogue. The answer may be an event in life, an experience of Gods presence. The Saints described such

experiences of reaching illumination or feeling a state that words cannot describe (which it is not lawful

for a man to utter, according to the Apostle Paul; 2 Cor. 12:4). These experiences were accompanied by

an inexplicable joy that overwhelms the entire being. At this moment, they could say what the disciples

said on Mt. Tabor, It is good for us to be here (Mt. 17:4).

Many people wonder why the hesychasts leave the joys of life, career, fame, wealth and follow the road

of poverty and ascesis. Mantaridis writes18

that the theoria of God is offered as a divine gift but it doesnt

cease to have the characteristics of recompense or reward for hard labour, ascesis, and the constant effort

of purification.

The hunger for theology in our time, described by Fr. George Florovsky, can be characterized with the

term suggested by Saint Gregory hunger for vision of God.

The experience of God's presence and His uncreated energies, as Palamas described them, is the answer

to the stress that torments modern man. Everyone is invited to the possibility of this encounter between

creature and Creator, or mutual ecstasy. The Spirit shows the future goods and man, body and soul, finds

Tabor within him like a prelude and commencement of the constant vision of Gods glory that will be

perfected in the future ages.

Notes:

1) http://www.hmsny.org/en/scholarship-a-awards/distinguished-colleague-award.html

2) Monk Theokletos Dionysiatis, St. Gregory Palamas: His Life and Theology 1296-1359, p. 93.

3) Philotheos Kokkinos, Life of St. Gregory Palamas.

4) Metropolitan Maximos of Ainou, The Challenge of Metaphysical Experiences Outside of

Orthodoxy and the Orthodox Response, The Illuminator, Jan-June 1999, p. 46.

5) John Meyendorff, A Study of Gregory Palamas, SVS Press, 1964, p. 106.

6) St. Gregory of Sinai, On Delusion and Other Subjects.

7) Metropolitan Maximos, ibid., p. 46.

8) Metropolitan Maximos, ibid., p. 47.

9) Herbert Benson, The Relaxation Response, 1975, p. 159.

10) A Monk of the Eastern Church, Orthodox Spirituality, p. 29.

11) St. Gregory Palamas, Concerning Divine Energies, Apanta Vol. 3, p. 136.

12) A Monk of the Eastern Church, ibid., p. 19

13) Thus, this Light is not a light of the senses, and those contemplating it do not simply see with

sensual eyes, but rather they are changed by the power of the Divine Spirit. They were

transformed, and only in this way did they see the transformation taking place amidst the very

assumption of our perishability, with the deification through union with the Word of God in place

of this... Why would they need a transforming of their eyes by the power of the Holy Spirit for a

contemplation of this Light, if it were merely sensory and created? How could the Glory and the

Kingdom of the Father and the Holy Spirit project forth in some sort of sensory light?-St.

Gregory Palamas, Homily on the Transfiguration.

14) St. Gregory Palamas, To the Most Reverend Nun Xenia, # 41.

15) John Papakosta, Cognitive Psychotherapy, Athens, 1994, p. 176.

16) St. Gregory Palamas, To the Most Reverend Nun Xenia.

17) William N. Schoenfeld, Religion and Human Behavior, 1993, p. 27.

18) George Mantaridis, Palamika, p. 241.

http://www.hmsny.org/en/scholarship-a-awards/distinguished-colleague-award.html