For over thirty years I worked as a psychological therapist in the British National Health Service. I helped patients start to manage and deal with their mental health problems. The service expected me to discharge each case as soon as possible so I could see the next patient on the long public waiting list. Following treatment, the individual received no further active professional help. All I did were follow-ups to check on progress.
Many who had finished therapy had successfully started to better deal with past traumatic experiences, long-term negative situations, and current stressful difficulties. They had become free of their worst symptoms of mental ill-health.
However, despite their improvements, I believed many of the discharged patients would have benefited from further help. The condition of mental health is not just the absence of mental health problems.
Mental health is usually seen as a state of subjective well-being. A satisfactory adjustment to personal circumstances and a resilience in facing life’s demands. Some definitions also include personal competence, a balance of autonomy and dependence, and reaching one’s potentials. In other words ‘the capacity to work and to love’ as said by Sigmund Freud.
Actually, recent research by Julie Exline, at Western Reserve University, has found that people who more fully embrace struggles with fundamental beliefs and values report better mental health than those who don’t. She identified this in spiritual terms.
“Regular spiritual avoidance can make it difficult to identify, work toward or experience the qualities that lend a sense of purpose to life” (Julie Exline)
In other words, help is needed for people fearful of confronting the tensions and conflicts brought on by existential concerns—the “big questions” of life.
However, in mental health circles at the time I was working, there was still an attitude of negativity or indifference towards spirituality and religion. I am pleased that in more recent times this is slowly changing. There is now much more openness and positive attention given. Hence psychotherapists, at least in North America, are now encouraged to be more active in stimulating patients, if they wish, to explore the spiritual dimension in their lives.
But do the words ‘mental’ and ‘spiritual’ mean different things? Are ‘mental health’ and ‘spiritual health’ not the same? Does spirituality really add an extra dimension?
Transpersonal psychologist Steve Taylor studies:
“Experiences in which the sense of identity or self extends beyond the individual or personal to encompass wider aspects of humankind, life, psyche or cosmos”. (R. Walsh, and F. Vaughan)
Taylor has written about an inner suffering of the mind he calls ‘psychological discord’. It is when we have a sense of loneliness, foreboding, dissatisfaction, boredom. I would say you don’t have to have a mental-health problem to experience this emptiness within yourself.
Effects of psychological discord
As a result of this inner disharmony, we want to be taken out of ourselves, to compensate for our dissatisfaction and discord. We seek to defend our fragile ego and build it up. So we react angrily to anyone causing us offence. Or we might put a lot of energy into acquiring material things, social status, power or fame.
We want to latch our attention on to something external to our own discord. So we are also prone to frequently use electronic gadgets to engage in unnecessary activity such as accessing social media, games, television. We spend this time in a passive state where there is no real challenge and we don’t have to engage our deeper nature.
Also we fall into daydreaming or rumination about the past or future rather than being mindful of the present moment. Part of our minds are elsewhere rather than being alive to opportunities for living life to the full. Often we aren’t even properly present to the people we meet throughout the day. Not giving our full attention when we talk to them.
Cause of psychological discord
Taylor says that this state of inner disharmony and discord is normal. We need to learn to inwardly grow as people to transcend it. He attributes it to what he calls a common condition of ‘humania’. This is defined as one of isolation, and incompleteness inherent in our superficial sense of self-hood. He contrasts this sense of ‘I’ with a different state of consciousness he calls the ‘witnessing self’ which is more fundamental.
This concept of ‘humania’ is not so very different from the concept of ‘proprium’ written about by the spiritual philosopher Emanuel Swedenborg. For him, this is the non-spiritual awareness we have of being a separate, self-contained individual with a mind and body of our own quite apart from other people, the world around us and our divine Source.
“By proprium no one understands anything else than that he lives from himself, and consequently thinks and wills from himself.” (Emanuel Swedenborg, spiritual philosopher)
Instead of operating at the level of lower ego or propium, people, have traditionally understood spiritual health to refer to a higher consciousness of ennobling thoughts. It is to do with contentment and peacefulness. Experiencing generosity and a joy of doing good service for others, living ethically, and rising above the natural desires and attachments of the material plane.
Scholars interpret most of the sacred writings of the world’s great religions as referring to an enlightened understanding of life and liberation from wayward motives. Many writers refer to spiritual health as death of an old ‘false self’ and uncovering of one’s ‘true Self’.
Copyright 2017 Stephen Russell-Lacy
Author of Heart, Head & Hands Swedenborg’s perspective on emotional problems