VI.3. Medicine and Christian spirituality (Adrian Sorin Mihalache) VI.3.1. Neuroscience and spiritual life. Possible premises and three working theses Some results from current medical sciences make it possible and relevant to discuss the connections between spiritual life and the state of health. In the second half of the last century, these findings led to major changes in the paradigm of brain sciences. Both neuroplasticiry and neurogenesis prove to be particularly relevant in reference to the relationship between spiritual life and health, highlighting real possibilities of neuronal generation and inducing long lasting changes in some cerebral structures and functions in adulthood. In this study, we shall review neuroplasticity and neurogenesis and then we shall discuss some recent life situations that can influence the practices specific to spiritual life, as well as the state of health. We shall highlight some data and findings of the medical research into neurosciences, that may provide some new possibilities of understanding the beneficial effects of spiritual life, but also the challenges that the current society raises in human relationships. Last but not least, a significant pare of the findings of neuroscience and recent medical research could be capitalized on the issue of cultivating inward life, a truly valuable topic, especially since they present aspects that converge with representative texts of Christian spirituality, of philokalic tradition. VI.3.2. Two medical results that are relevant to the recent approach to spiritual life To begin with, we must mention two of the significant findings in the medical area that justify an approach that is interested in highlighting the link between spiritual life and health. ‘The first focuses on neuroplasticity. Medical sciences have long held the rigidity of neural connections, an anatomical physiological model that postulated that “in adule centers, the nerve paths are something fixed, ended, | 344Ethics ond spiritual edification immutable"®, Since the 1980s and especially in the first decade of the 21* century, evidence that patients affected by cerebral attacks can recover lost functions has emerged’, Subsequently, more and more results regarding the factors that decisively contribute to neuroplastic mechanisms and to the concrete ways of using this potential have emerged. For this approach, the contribution of everyday experiences and the essential role of careful repetition are significant, Everything we live has a direct effect on configuring patterns of thinking and emotion, each mental activity, especially if repeated long enough, tends to leave a specific deeper print on cognitive® and emotional terms. “These results have a great edifying value in the analysis of the spiritual life unfolding in contemporary society, if we take into account subliminal conditioning. There have been researches that have long emphasized the priming effect, namely that experiences, even the less intense ones, may alter the person's subsequent moods or drives. A certain experience (which proves to eventually exert “previous preparation”) can influence the subject's drives. We are dealing here with an implicit (or undeclared) memory effect, suggesting that exposure to a stimulus can later on influence the subject's response to another stimulus. © The quote is from the Spanish neuroanatomist Santiago Cajal (1852-1934), apud Bruce Terter, J. Wesson Asirorp, “Neuroplasticity in Alzheimer’s Disease”, in: Journal of Neuroscience Research, vol. 70, 2002, p. 402. 7 f, Taup et alu “Technique to improve Chronic Motor Deficit after Stroke”, in: Archives of Physical Medicine and Rehabilitation, vol. 74, 1993, pp. 347-354; E. Taus et al., “A Placebo Controlled Trial of Constraint-induced Movement ‘Therapy for Upper Extremity after Stroke”, in: Stroke, vol. 37 (2006) 4, pp. 1045-1049. % & book on sports performance highlights some research results that show how the repetition of some movements increases the performance. Careful repetition triggers, in the depth of the ncural networks, a process of myelinization of the required nerve pathways. With the preservation of the nerve network through 2 myelin isolation layer, which contributes to the faster direction and propagation of electtical impulses, the effectiveness of the movement that is the target of performance increases up to 400 times (Daniel Coyte, Codiul Talentului— The Talent Code, Lifestyle, Bucharest, 2013). @? After an experiment in which several subjects had been investigated by (RMI, during sensory experiences and well-chosen self-reflective moments, the researchers concluded that when a person is exposed to intense sensory experiences, his propensity for self-reflection diminishes. (Gf Ilan I. Goupnenc, Michal HaRstanp, Rafael MaLack, “When the Brain Loses Its Self: Prefrontal Inactivation during Sensorimoror Processing”, in: Neuron, vol. 50 (2006) 2, pp. 329-339, 10.1016/}.neuron.2006.03.015, ww.neuron.org). 345]The Relationship Between Theology, Philosophy and S¢ an Eastern Christian Perspective This means that the drive to compassion can be influenced by previous experiences of the subject, which highlights the importance of appropriate experiences in the spiritual life, both in childhood and in adolescence. For example, ithas been proven that the style of attachment learned from childhood experiences influences the subject's drive to volunteering and compassionate activities’, On the other hand, the way in which the concrete situations of life are assumed, the way in which they are signified influences the reception of the world and of the human fellows. Finally, depending on the emotional yalences of the experiences, the disposition of the subject can change more and more*"', influencing the way in which he will ace, helping or, on the contrary, avoiding his fellow men‘, In such cases, when we are dealing with intense and repeated experiences, neuroplasticity is induced by neural network experiments, materialized in new neural links". The second coordinate, which makes possible the discussion about improving life, refers to neurogenesis. Almost throughout the whole past century, well known scholars in the field of medical sciences affirmed that neuronal tissue cannot be regenerated. Perhaps the most authoritative position belongs to the reputed neurologist Santiago Cajal, Nobel laureate in medicine. He thus rendered this vision: “everything may die, nothing can be regenerated”, In the second half of the twentieth century, however, there have been results that revealed that new nerve cell links appear in the brains of many animal species! Then there were results showing that the same process was also encountered in ©? Phillip R. Suaver's research highlighted that the attachment style influences the degree of compassion and willingness for the care or help of the others. Moreover, experimentally, Phillip R. Shaver was able to highlight a certain plasticity of emotional styles. fef. Mario MikULINCER, Phillip R. Setaver, “Attachment Theory and Intergroup Bias: Evidence that Priming the Secure Base Schema Attenuates Negative Reactions to Out-groups’, in: Journal of Personality and Social Pychology, 81 (2001) 1, pp. 97-115] © CE Jon A. Krosntck et al., “Subliminal Conditioning of Autivudes*, in: Personality Social Psychology Bulletin, vol. 18 (1992) 2, pp. 152-162. ©. Cf M, MiKULINGER et al, “Attachment Theory and Reactions to Others Needs: Evidence “That Activation of the Sense of Attachment Security Promotes Empathic Responses’, in: Journal of Personality and Social Psychology, vol. 81 (2001) 6, pp. 1205-1224, 2 Cf. Akira Yostixnt et al, “BDNF induces transport of PSD-95 to dendrites through PI3K-AKT signaling after NMDA receptor activation", in: Nattre Newroscience, vol. 10 (2007) 6, pp. 702-711. © Apud Bruce Teter, J. Wesson Astrorp, “Neuroplasticity in Alzheimer’s Disease”, in: Journal of Neuroscience Research, no. 70, 2002, p. 402. | 346Ethics and spiritual edification humans. Researchers have shown that in patients aged over 70, healthy neurons appear“. In a region called the dentate gyrus (located in the hippocampus), between 500 and 1,000 neurons are born every day in a lifetime", Regarding neurogenesis, it is important to mention that neural stem cells present in the adult brain are in a “sleepy” state, a state that does not allow their multiplication and differentiation. ‘The astrocytes — larger, star-shaped nerve cells — play a decisive role in the “sleep” of the stem cells, blocking, by two specific molecules, the “awakening” (multiplication and differentiation) of neuronal stem cells. Also, two proteins that play a decisive role in triggering neural stem cell division and differentiation have been identified”. However, it is also significant that, under certain circumstances, the “sleep” of the stem cells can be interrupted, in some situations, even through voluntary activities such as physical and intellectual effort, meditation, experience of compassion or fasting’, ‘Ihe situation proved to be true, for example, in older researches carried out with some animal species that had their brain affected by accidents or radiation”. In humans, research actually indicates 5 For awhile, however, in the absence of appropriate methods, researches could not investigate the birth of human nerve cells, An important contribution was achieved after 1999, in connection with some cancer patients. To visualize the spread of some forms of cancer, medical procedures indicate the injection of a substance that allows the “marking” of new tumour cells in sick patients. “This allows physicians to observe the degree of spread and rate of expansion of the disease as well as the location of new cumours, Researchers interested in viewing the possibility of the emergence of new neuronal cells in the adule brain used this clinical data. In fact, with the visualization of the spread of the tumout cells all the new cells in che body were marked. Therefore, in the case of some cancers that affected the brain particularly, the process allowed the marking of all new brain calls, including healthy neurons. (cf. Peter S. ERIKSSON et al, “Neurogenesis in the Adult Human Hippocampus”, in: Nature Medicine, vol. 4, 1998, pp. 1313-1317, 10.1038/3305).. 6 Tt is true that 1,000 neurons may seem insignificant, but neural connectivity must also be taken into account, Each neuron brings with it the possibility of 10,000 connections with other neurons ~ links through which new cells connect to existing networks, helping to restore or develop the functions that they respond to. © CE. Mirco HLH. Scunipr et al., “Epidermal growth factor-like domain 7 (EGFL7) modulates Notch signaling and affects neural stem cell renewal’, in Nature Cell Biology, V1 2009, pp. 873-880. 8 CF Sebastian Lucear et al.. “Quiescent and Active Hippocampal Neural Stem Cells with Distinct Morphologies Respond Selectively to Physiological and Pathological Stimuli and Aging” in: Cell Stem Cell, vol. 6 (2010) 5, pp. 445-456. ‘0 Cf, “Exercise Reduces Damage After Therapeutic Irradiation To The Brain’ in: Science daily, 7% Sept. 2008, online at heep://swww.sciencedaily.com/releases!2008/09/080903075621 hum, retrieved on 22" August 2011 347The Relationship Between Th: ‘an Eastern Christian Perspective logy, Philosophy and Science: that the “reserve” of neural stem cells and the frequency with which they give rise to new nerve cells is not decisively influenced by age. Adults of different ages do not have a significantly different number of neuronal stem cells in the hippocampus. Regarding the frequency of new neuronal cell appearance, although it decreases with age, it may be influenced by voluntary activities, In terms of neurogenesis, it is not the “raw material” that diminishes, but the intensity of the process of dividing and differentiating stem cells. However, mental exercises stimulate the birth of nerve cells in neural stem cells‘, The process of neurogenesis is also closely related to physical activity and memory utilization®. In general, mental effort, learning is closely linked to the process of forming new neurons, VI1.3.3. Two topics of dialogue at the confluence of neurosciences and the experience of spiritual life A brief reading of data and research in the sphere of neuroscience can easily lead to identifying at least three significant areas for the dialogue with theology. The frst of these topics addresses the difficult explorations of a fundamental nature that conceal many challenges concerning the nature of the mind and ° For example, some animal studies have shown that, while at an carly age, 25% of the stem cells divide, only 8% still divide in adulthood and only 4% in the old age [cf. Bharathi Harriancapy et al., “Aging does not alter che number or phenotype of putative stem/ progenicor cells in the neurogenicregion of the hippocampus”, in: Neurobiology of Aging, 29 (2008) 1, pp. 129-147). I One might think that stem cell multiplication isan absolute advantage, but the “physiological sleep” of neural stem cells is necessary, since undefined cell multiplication is avoided, something that would lead to the appearance of tumors. On the other hand, in the sleepy state, the cells remain “available” for “intervention” in case of degeneration (cf. Helena Minasenp et al., “Signaling through BMPR-IA Regulates Quiescence and Long-Term Activity of Neural Stem Cells in the Adult Hippocampus’, in: Cell Stem Cell, 7 (2010) 1, pp. 78-89]. © Cf. Chih-Wei Wu et al. “Exercise enhances the proliferation of neural stem cells and neurite growth and survival of neuronal progenitor cells in dentategyrus of middle-aged mice”, in: Journal of Applied Physiology, 105 (2008) 5, pp. 1585-1594. © Cf. “Nerve Cell Production Linked to Memory in Humans”, in: Science daily, 26% August 2010, online at hecp://www-sciencedaily.com/releases/2010/08/100826113258,hem, retrieved on the 20 August 2011. 4 CE. Amar Satiay etal., “Increasing adult hippocampal neurogenesis is sufficient ro improve pattern separation”, in: Nature, 472/28 April 2011, pp. 466-470, | 348Ethics and spiritual edification consciousness. It is a sometimes arid, sometimes fertile field of interdisciplinary explorations and debates that can bring into dialogue the descriptive and explanatory models with which the philosophy of the mind and cognitive psychology operate, bur also some meanings of the spiritual life as they are present in the philosophical and sapiential literature of the Christian tradition. Here topics such as consciousness, mind, ox selfhood and the many difficulties and challenges they contain, ranging from the semantic explanation to the often-impossible requirements of empirical evidence, are included, ‘The second point, equally relevant in the context of the dialogue, is related to the explorations of the living conditions, current activities and behavioural habits, as well as the stimulus and experience of the informational environment, following the ways in which these factors influence the emotional drives and the cognitive abilities of a person, his or her availability for experience and meanings that are specific to spiritual life. VI.3.4. Medical research on the health effects of mental states In the last decades, more and more areas of scientific research and philosophical reflection have focused on how technology, entertainment, digital * A research paper that deals with the issue of consciousness, at the border line between neuroscience and the philosophy of the mind is David J. Cuatmrrs, The Conscious Mind: In Search of a Fundamental Theory, Oxford University Press, New York, 1997. Particularly, the new conditions of scientific exploration provided by the highest technology of medical imagining fail to elucidate the mystery of human consciousness, with all the other issues that might come into question being far from solving (Cf. Ray Taxis, “Consciousness, Not Yet Explained’, in: New Scientist, 205 (6 Jan. 2010) 2742, pp. 28-29]. Antonio Damasio blankly formulates one of them: “I find it difficult to see in the scientific results, especially in the field of neurobiology, something other than provisional approximations that satisfy us at the moment and that we ‘cast aside as soon as better descriptions appear. The complexity of the human mind is perhaps such that we can never find the solution to the problem because of our inherent limitations. Pethaps we should not even talk about a problem, bur a mystery, distinguishing between the questions that science can address and those that are likely to remain forever unanswered” (Antonio Damasio, Eroarea lui Descartes — Descartes’ Error, Humanicas, Bucharest, 2004, p. 15). © Numerous research papers may be mentioned, some being older, others more recent. We mention here: D. FUNKENSTEIN, et al., Mastery of Stress, Cambridge MA: Harvard University Press, 1957, VILG. Russex, G.E. Scuwartz, “Perceptions of parental caring predict health status in midlife: a 35-year follow-up of the Harvard Mastery of Stress Seudy*, in Pyychosomatic Medicine, 59 (1997) 2, pp. 144-149. 349 |The Relationship Between Theology, PI ‘an Eastern Christian Perspective phy and Science: technologies, consumer culture, global information coverage, consumerism affect inner life. On the one hand, the integrating medicine and other areas of the field reveal that the way in which we live our lives, the affection we receive during childhood, but also the affection we offer to our fellow men, the way we engage in conversation with others directly influences our dispositions and the capacities to use our inner resources. In the long run, these also significantly influence our health condition. On the other hand, in an even greater way, faith and spiritual life can open man to the depth of his inner self, enlightened by grace, which disposes and organizes all these concrete aspects of life in a close bond with God. In this way, it is easy to see a surprising encounter between areas of psychological and medical research thar relare to human and Christian life. Extensive studies have revealed in recent years that the attitude and warmth of the relations with our families influence our health, dispositions and manners of reception of life experiences in the long term”. The perception of love in itself, some scholars conclude, is a long-term prediction of health, precisely the diet, the unhealthy or unhealthy behavior acquired during childhood, the because they largely determine a certain kind of the organization of life: chosen ways of dealing with difficult situations such as anxiety, anger, hostility, depression, optimism, or spiritual values and practices*. VI.3.5. The interpersonal dimension of health Obviously, the state of health is not influenced in a decisive manner, only the environment and the experience of the first years of life. Generally, the way in which we understand to relate to others and to ourselves is a predictor of great importance for health or illness, On the other hand, we must mention that the living habits do not have only a physiological impact in the long run. V.LG. Russex, G.E, Scrrwanrz, “Perceptions of parental caring predict health starus in midlife..”, pp. 144-149; D, Fuxensrem, S. Kus, M. Droutere, Mastery of Stress, Cambridge MA: Harvard University Press, 1957. For more results of this type, see Dean Onntstt, Dragoste si supravietuire [Love and Survival], Curtea Veche, Bucharest, 2008, © Ibidem, p. 64. © Ibidem, p. 85. | 350Ethics and spiritual edification ‘There are, obviously, immediate marks that are at least as important. Our gestures, the states of mind that we feel more often leave an ever greater mark on the spiric, on the general disposition. This is relevant, from the perspective of Christian theology, since the teaching of Eastern tradition states that the root of the life of the universe is in the soul, reason why everything that happens in the soul has consequences on the flesh. In this way, he can understand what neuroscience underlines nowadays, namely that a biochemical pattern corresponds to each emotion, imbuing the body with a distinct physiological region, increasingly well-established, as the emotional states or behaviours are increasingly expressed. In time, and as a result of every stronger ot longer-lasting emotional state, moods, habits that increasingly guide our emotional reactions and cognitive patterns through which we perceive and judge the world, leave a print on us. The theological reflection captured this aspect in the human works that are cattied out in the world. Working in the world and doing things by his powers, with the matter of the world, Father Dumitru Stiniloae would write, man shapes himself in a certain way. His work into the world, as an ascetic and ethical exercise of his powers in the service of his fellow men or against them, has repercussions on his soul, in the way of seeing and feeling reality, things, his fellow men and God", VL3.6. Generosity and compassion can generate a state of well-being Finally, to emphasize the importance of spiritual life in strengthening the well-being and in health preservation, the results regarding the possibility of being satisfied with the simple experiences of life are also relevant here. This particularity is connected, according to some authors, to spiritual intelligence. 0 Fr, D, Staioar, Teologie Dogmaticd Ortedoxa [Orthodox Dogmatic Theology}, vol. 1, p.261. ©! Venerable Father worthy of remembrance Teofil Piriianu used to say, in a concentrated ‘manner: “you are what you do”. ©2 Cf, Amit Buartacuaryee, Cassie Moin, “Happiness from Ordinary and Extraordinary Experiences”, in: Journal of Consumer Research, vol. 41 (2014) 1, pp. 1-17, available at heps://www.researchgate.nev/publication/263081239_Happiness_from_Ordinary_and_ Extraordinary_Experiences. 351 |The Relationship Between Theology, ‘an Eastern Christian Perspective In the same matter, other studies show that those who offer something to the needy, even from a small salary, have better status at the end of the day than those who spend money in their own interests, Generous people are more protected against illnesses“, generosity engaging a feeling, a state of affairs similar to that of a fulfilled life. People feel better if they have done a charity act themselves, because the connection between the merciful and the needy turns good deeds into good feelings. The direct relationship between the donor and the beneficiary increases the “emotional reward” of the act of charity. More generally, with the effect of a state of well-being, generosity also brings organizational benefits, because kindness and helpfulness increase the cohesion of the working teams, Last but not least, with a higher state of well-being, the generous are more productive at work and make better, more responsible citizens at the community level”. VL3.7. Interpersonal attachment and nature contemplation may influence health All these life situations existing in the wider context of today’s world burden the endeavours that seek to build life. Touching is proven to be particularly important from a medical point of view. Some studies, for example, argue that attention produces effects in the hypothalamic-pituitary-adrenal axis (HPA), which plays a role in the release of cortisol, Affectionate touching diminishes the genetic expression of the © Cf. Elizabeth W. Dunw, “Spending Money on Others Promotes Happiness”, in: Science, vol. 319 (2008) 5870, pp. 1687-1688. ©* Cf. R. Vernoven, “Healthy happiness: effects of happiness on physical health and the ‘consequences for preventive health care”, in: journal of Happiness Studies, vol. 9 (2006) 3, pp. 449-469, ©® Cf. Lara. B, Axnin etal, “Does Social Connection Turn Good Deeds into Good Feelings? On the Value of Putting the «Social» in Prosocial Spending”, in International Journal of Happiness and Development, vol. | (2013) 2, pp. 155-171 © Cf. E, W. DUNN, “Spending Money on Others Promotes Happiness”, ® CE. World Happiness Report 2013, John Helliwell, Richard Layard, Jeffiey Sachs (eds), p. 39. * Cf. M.L. Meaney et. al., “Neonatal Handling Alters Adrenocortical Negative feedback Sensitivity in Hippocampal Type I Glococorticoid Receptor Binding in Rat”, in: Neuroendocrinology, 50/1989, pp. 597-604, |352Ethics ond spiritual edification glucocorticoid receptor (GR) in the number of the receiving ports, which significantly alters the response to stress, In this latter result, epigenetic effects that exist on the physiological and behavioural level are highlighted. ‘The affection of the mother for the child, for example, plays a key role in increasing the level of oxycodone and vasopressin, with neuropsychological impli ions (increasing the sense of security, the mood for social connectivity, the improvement of the immune response and general health status, In the last decades, many studies have revealed, for example, mutations in the configuration of interpersonal relationships, which have many consequences right nowadays. In a world where parents are ever busier, the children and the young experience ever-poorer interpersonal connections, even in their families, which has many effects. For more than 20 years, behavioural medicine has shown that the attachment and warmth of family relationships influence health, moods, the ways of relating to life. The results that show the effects of compassion, generous behavior or of those that have good interpersonal rclationships on well-being arc relevant in this case. Numerous recent studies show that engaging in volunteer activities , if the activity li improves the overall health, lowering the risk of mortali follows no selfish end, diminishing weight loss and fragility, improving exhaustion, slow walking, and low physical activity. Mote generally, the sense of security as well as of belonging to a community characterized by cohesion and spiritual unity are issues that can significantly © Cf, Helen M, Stare etal, “Frequency of Infant Stroking Reported by Mothers Moderates the Effect of Prenatal Depression on Infant Behavioural and Physiological Outcomes”, in: PLOS One vol. 7 (15 oct. 2012) 10, 045446, © CEA. B. Fries et al., “Early Experience in Humans is associated with Changes in Newopeprides Critical for Regulating Social Behavior”, in: Proceedings of The National Academy of Sciences, vol. 102, 2005, pp. 17237-17240. CE, Dean Onis, Dragoste si supravietuire [Love and Survival]. © Cf, Faiza Tanassum et al, Association of volunteering with mental well-being: a life course analysis of a national population-based longitudinal study in the UK", in BMJ Open, vol. 6 (2016) 8, e01132, 10.1136/bmjopen-2016-011327. © CE Sara Konrarn et al, “Motives for volunteering are associated with mortality risk in older adults’, in: Health Prychology, vol. 31 (2012) 1, pp. 87-96, doi: 10.1037/20025226. & Cf. Yankyung JUNG et. all, “Productive Activities and Development of Frailty in Older Adults’, in: Journal of Gerontology: Social Sciences, vol. 65B (16 Dec. 2009) 2, pp. 256-261, 10.1093/geronb/gbp105. 353|The Relationship Between Theology, Philosophy and Science: ‘an Eastern Christian Perspective improve mental health among its members’. At the same time, studies show that in a natural environment, man can rehabilitate psycho-physically, can significantly reduce stress and mental fatigue often more efficiently than through the entertainment productions offered by the noisy city. Some research shows that spending a few hours in a natural environment of nature, can significantly reduce stress, mental fatigue, and may even help improve the physiological parameters of our body”. VI.3.8. Meditation and its effects. Considerations from the perspective of Orthodox theology A series of results show that meditation produces significant effects on well- being. The practice of meditation increases the neural mass in the hippocampus, with important effects on the improvement of the memory, Meditation also has an important role in reducing pain sensitivity and decreasing stress levels“. It has important consequences in cognitive reappraisal — leading to structural changes in the cortex, to cortical gyrification (the growth of some areas in the cortex). To argue the importance of spiritual life in the setting of recent life, the experience of compassion can also be invoked here. Numerous researches have 5 CEC. E, Depner, Igerrsoll Darron, “Supportive relationships in later life”, in: Prychology and Aging, vol. 3, 1998, pp. 348-357. “6 Cf, Health Council of the Netherlands, “Nature and health, The influence of nature on social psychological and physical well-being”, in: Publication, 9/2004. ° CE Agnes E. van den Bex et al., “Preference for Nature in Urbanized Societies: Stress, Restoration, and the Pursuit of Sustainability’, in: Journal of Social, vol. 63 (2007) 1, pp. 79-96. K. Hozet et al., “Mindfulness Practice Leads co Increase Regional Brain Grey in: Pychiatry Research: Neuroimaging, vol. 191, 2011, pp. 36-42. “° Cf. Christopher A. Brown, Anthony K. Jones, “Meditation Experience Predicts Less ‘Negative Appraisal of Pain: Electrophysiological Evidence for the Involvement of Anticipatory Neural Responses’, in: Pcin, 2010; doi: 10.101511 pain.2010.04.017. 0 Cf, Bric GarLAND et al., “The Role of Mindfulness in Positive Reappraisal”, in Explore (NY), vol. 5 (2009) 1, pp. 37-44. © Cf. Bileen Lupers et al., “Enhanced Brain Connectivity in Long-term Meditation Practitioners”, in: Neuro Image, vol. 57 (2011) 4, pp. 1308-1316, doi:10.10161 memoimage 2011.05.075. © Cf. B, Lupers et al., “The Unique Brain Anatomy of Meditation Practitioners: Alteration in Cortical Gyrification”, in: Frontiers in Human Neuroscience, vol. 6, 29 February 2012, p. 34, doi:10.33 agefahum.2012,€004. | 354Ethics and spiritual edification long proven the lasting effects on the brain. Several areas are active in meditation practices: the Island — the viscerotropic map of the organism, ‘Temporo- Parietal Junction, Lower Ginis, Caudate Nucleus, Amygdala Nuclei®, That is why, among many others, the experience of compassion plays a role in the functioning of the visceral organs, contributing to diminishing aggressiveness and facilitating cognitive reorganization. Ina sketch for a theological perspective on these results, it must be said that the term fo meditate has different connotations in various ancient cultures. For example, in some practices of the Far Eastern countries, meditation consists in the loss of conscious control, a state in which the mind escapes the desire to act, meaning that a neutral state of relaxation is formed through meditation (Noga Nidra). In another tradition, we find that meditation means thinking chat you are not thinking, a vigilant mental atticude, with open eyes, that, on the contrary, discourages the oniric withdrawal (Zen). These two examples are sufficient so as to be able to see that the practice of meditation differs consistently from what prayer represents in Christian spirituality. However, this does not mean that Christian spirituality does not contain recommendations in reference to meditation. On the contrary, in philokalic writings there are many recommendations that encourage meditation. Here are some texts: “There are four virtues that help the young stand beside God: meditation at all times, idleness, wakefulness and not measuring one’s self”. The content of the meditation, however, is the word of God. This can be seen, for example, in another philokalic text: “The fire of the prayers to God and the holy meditation of the words of the Spirie shall burn on the altar of your soul forever", We might assume hurriedly that this work of the reason is not so important, if we compare it with prayer and fasting, the well-known 3 CEA. Lutz ct al., “Regulation of the Neural Circuitry of Emotion by Compassion ‘Meditation: Effects of Meditative Expertise”, in: PLOS One, vol. 3 (2008) 3, €1897, 10.1371/ journal, pone0001897 64 CE. Richard Davipson, Sharon Bratey, Creierul si inteligenga emopionala (The Brain and the Emotional Intellifgence], Litera Publishing House, Bucharest, 2013. 6 CE David J. Liven, Busola placerii (The Compass of Pleasure], All Publishing House, Bucharest, 2014, pp. 158-159. 66 Venerable IsatsH THe Herat, 7, ch. 6, in coll. Filocalia roméneasca (The Romanian Philokalia}, vol. 12, p. 79. © Sp JoHN OF Karpatos, ch. 98, in coll. Filocalia roméneascit [The Romanian Philokalia}, vol. 4, p. 150. 355 |The Relationship Between Theology, Philosophy and Science: ‘an Eastern Christion Perspective requirements of the Christian spiritual life in the broad sense. However, it is not so. Here is what Saint John Cassian wrote: “one must not place all the strain on the bodily fasting, but also in spiritual meditation without which it is impossible to ascend to the height of purity and true righteousness", And, in order not to stumble upon the supposition that, in fact, the authors refer in these texts to prayer whenever the word meditation is written, here is a fragment in which they ate distinctly mentioned: : the hand work, meditation and prayer .... And you shall not sin against God. Do not be “sitting in your cell, ceaselessly take care of these thr greedy, so that your early sins should not return to you. Do not be slob from your strain, lest the works of the enemy should get to you. Take pains in meditating and God’s rest will come quickly upon you". Moreover, for some authors, meditation is so important that the monk is urged, at certain times of the night, even to leave aside psalms reading to meditate! With reference to this, we find a place in Saint Isaac of Syria: “Organise your things so chat every day, between night and morning service, there is time for meditation, because it serves your growth in divine knowledge, for it is an important part of the work of wakefulness. Do not you think that all the watchfulness means only the utterance of [psalms] and standing up [in prayer], starting from this utterance and for it (that is, for meditation, our note), even if it (the prayer, our note) is its foundation. The watchfislness of the loner has many forms in which the soul must grow and come closer to spiritual knowledge”. Saint Isaac of Syria continues: “Do the same thing with the hours of the day and divide it into several parts: one for reading, another for the ministry, and another for meditation”. 8 Sr Jon Casstan, 2, in coll. Filocilia roméneasci (The Romanian Philokalia), vol. 1, p. 114, © Venerable Isatan Taz Herma, 29 Speeches, 9, ch. 2, in coll. Filocalia roméneasca [The Romanian Philokalia), 12, p. 97. @ Sp. Isaac SIRUL, Chvinte cittre singuratici, despre viaja dubului, taine dumnezciesti, pronie yi judecata (Sr Isaac THE Syrian Words to the Lonely on the Spirit Life, Divine Sacraments, [356Ethics and spiritual edificotion But what would be the content of this Christian meditation? We also find some recommendations about possible content of meditation in the works of St Isaac of Syria. He asserts thar there are several points for meditation, as each being receives the revelation according to “the meditation in which he projects himself”, and according to “the reflection that his intelligence diligently searches”®', Thus, he mentions reflection on “the work of righteousness” and the meditation on its deeds, the “work of virtue”, the passions (“the struggles with them, how the thoughts intertwine each other, which passion bind to which, the beginning and ending of thhe first passion, which is the power of each” etc,), to God, “to the abundant outflows streaming from Him”. We are thus urged to believe that meditation exists in the tradition of Christian spirituality as well, being an important part of the inner work. If we were to outline some differences between the practices of meditation in the non- Christian East and the ordinary practices of Christian spirituality, a synthesis by Shaninda Nataraja would be helpful. The author investigated the broad family of meditative practices in the Far East, proposing some characteristic traits. Although they are very different, in terms of content and strategy, they seem to have several elements in common: a certain specific technique, clearly defined, the actual approach that is self-induced, a certain progressive muscular relaxation that accompanies meditation, but also a reduction of logical processing, As one can see, Christian meditation has nothing in common with these practices, apart from the fact that the philokalic text indicates medication as a wilful, fully assumed work. On the other hand, starting from the few philokalic writings on the practice of meditation in Christian spirituality, one might add that in Eastern Christianity, meditation is a continuous thread of thoughts that use of God’s work and words, Creation, Scripture, Holy Sacraments, the concrete circumstances of life, culture, science or spiritual or fallen life as “marter”, All these topics of reflection are used as steps that thought can ascend through personal effort and with the help (grace) of God, towards Him. Providence and Judgment\, Part 2, 3, ch. 85, 87, trans. and Forward by Ioan Ica Jr., Deisis Publishing House, Sibiu, 2007, pp. 166-167. 1 Sp, Isaac SiruL, Cuvinte catre singuratici... (St Isaac THE Syrian Words to the Lonely...), pp. 265 sgq. © Sp. Isaac SinuL, Cuvinte cdtre singuratici... (St Isaac THE SyRIAN Words to the Lonely...], pp. 265 «94. 6 CE D,J. Linpen, Busola placerii [The Compass of Pleasure], pp. 158-159. 357 |The Relationship Between Theology, Philosophy and Science: an Eastern Christian Perspective Ir is true thar the practices of the Far East mentioned at the beginning, as well as other related ones, are remote and significantly different from Christian spirituality. Yee, they remain relevant for the theologian as they show a certain vocation of man, mind and reason, not to get exhausted through a strictly rational use. Present in the great spiritual traditions of the world, these contemplative instances of the mind, regarded as inner exercises, as endeavours of deep and comprehensive reception of the world, of life and of God, show us that in man there is a meta-rational drive, a universal ability to receive content beyond the understanding of the reason. Besides these practices, we also point out that in the Far East there are meditations that focus on loving and supporting our neighbours, love, generosity or compassion. We refer here to some practices in recent Buddhist meditation, which have the effect of counteracting the selfish tendencies, for generalized non-referential compassion for all beings (Buddhism). Some of these practices aim to prepare more and more the person, his thoughts and emotions, to receive and help all people. From a Christian perspective, we cannot overlook these concerns, which focus on the indiscriminate love of one's fellow men, the traces of man’s secret vocation to self-sacrifice for his fellow men, a vocation fully shown in Christ. We are urged to see in oriental meditation practices that refer to compassion, a sign that God’s goodness, to a certain extent, accompanies and lies hidden in the best efforts of every human being, working in everyone's life according to their ability of receiving Him. From the perspective of Christian spirituality, therefore, we could see in these endeavours a trace of the primordial vocation of man, of the law imprinted upon him in the creation of the world, St Maximus the Confessor reinforces this understanding, in an admirable answer to Thalassius. We reproduce here entirely the 15" question and the first part of the answer. ‘Thalassius asks: “What does it mean that your Spirie without defilement is in all. Therefore, do you punish with measure those who fall2” (Sol. 12:1-2). IFit is the Holy Spirit, how “wisdom shall not enter the desolate heart, nor shall it dwell in the flesh that is subject to sins?” (See Sol. 1:4) We have noted this because it was simply said: “in all”. To this question, St Maximus the Confessor replies: | 358Ethics and spiritual edification “The Holy Spirit is not absent from any being, and especially from those who have earned wisdom. He supports the existence of every one, since God and the Spirit of God are, by providential power, in all. He moves the natural reason of each, and through this He brings to the knowledge of the wrong deeds that are against the common order of things, the one who is able to feel, that is, the one who has the will to receive the just thoughts of the flesh. For we also find among the many barbarians and nomads who lead a life of good deeds and reject the wild laws that ruled together with them. Thus, we can generally say that the Holy Spirit is in all”. We thussee, pethaps unexpectedly, in the unequalled dogmatistand confessor of faith, St Maximus the Confessor, a very comprehensive understanding of the goodness of God that accompanies and helps “many barbarians and nomads” (the nomads being a cultural category that normally has the least structured forms of religiosity) lead “a life of good deeds”! In this understanding of Saint Maximus the Confessor, we can find a possible suggestion related to how we might receive those who, through their inner efforts, cultivate love and compassion for people without knowing Him or not yet receiving Him who fully showed it to them, Jesus Christ. (Ir is therefore an approach that is both rigorous, careful and available to the supreme sacrifice of life for the untrustworthy truth of the faith, but also compassionate with all the best human endeavours that are understood to be enlightened by grace, related to the goodness and caring of the same God. One could see here the model of virtuous reception of Christians, the comprehensive way of linking man’s endeavours for goodness, irrespective of culture or religion, of the work of God permeated by goodness. This comprehensive understanding can encourage today’s Christians, those who meet their fellow beings in other religious places, in the culturally diverse This contains a topic of reflection that is necessary today as well. We find here a suggestion for us, Christians, to rediscover the attention and care for the whole Creation, for each of its beings, for the Spirit of God is not absent from any being. 3 Sp. Maxim: Manruristrorvt, Raspnsuri cdzre Talasie (St Maximus THE CONFESSOR Questions of Thalassius], Question 15, in coll. Filocalia Roméneasca [The Romanian Philokalia}, vol. 3, pp. 71-72. 359 |The Relationship Between Theology, Philosophy and Science: an Eastern Christian Perspective communities of the metropolises, to see in every person the image of God, a creature on the path of His caring, without implying that this would mean obscuring the boundaries of one’s own tradition or merging with other non- Christian religious values. We thus sense, nowadays, in St Maximus the Confessor’s approach, the need for paying special attention to the teaching of faith concerning God, the Incarnation of the Son in the world, and a particularly generous understanding for all people outside the Church who remain, even preserving the tradition, in the care of God! VI.3.9. The cultivation of virtues: an assessment from the perspective of spiritual life St Maximus the Confessor discusses, in another answer, an aspect that indicates what sets apart the life and practices of Christianity ftom other spiritual traditions. Ic is mentioned that the purpose of human life, the effort of spiritual betterment of a person are not limited to the cultivation of virtues, but aim at uniting man with God. This is the ultimate goal, that all efforts converge to. We find these remarks in Saint Maximus’s answer to “Question 30”. For clarity, here is the whole question: “Question 30: What does it mean: «an ye drink of the cup that I drink of? and be baptized with the baptism that I am baptized with?» (Mark 10:38) What is the difference between cup and baptism? Answer: ‘The baptism of the Lord is the image of our conscious strives for virtue, through which, wiping away the stains on our consciousness, we readily do away with the predisposition of our will to what is seen, And the cup is the image of the unwilling strives that come upon us in times of toil because we stand in the service of truth, and by bearing them, by placing the yearning for God above our very life, we readily receive even the mighty death of our being (1). Therefore, this is the distinction between Baptism and cup; Baptism does away with our propensity to the pleasures of life, for the sake of virtue, and the cup persuades the godly to place the truth above life itself. The cup was placed before Baptism, because virtue is for truth, not truth for virtue (2). That is why the one who cultivates the virtue of truth is not hurt by the | 360Ethics and spiritual edification arrows of the empry glory; but he who strives for truth for the sake of virtue, makes a cradle for the empty glory in his self, Following this answer, in Scholia, he states the idea more clearly: “Whoever seeks knowledge for the sake of the strains for it, of course, becomes the slave of empry glory, as one who thinks that he took the crown before the strives, not knowing that the strives are for the crown and not the crown for the strives’®”. And, concluding: “Any method proves to be reckless when, instead of reaching to what is absolute (for the self), it {the method] is believed to be absolute (for the self)"*. The cultivation of virtues is undoubtedly an essential preoccupation of the spiritual life in the philokalic texts. The endeavour of the needy, however, aims at union with Christ. The Holy Martyrs are, in their own way, living examples, those who testify that the path of faith and life in Christ do not always receive spiritual joy springing from the cultivation of virtues. In their case, life is sprinkled with trials and temptations, with very heavy sufferings and even with martyrdom that take away from the faithful the sweetness that often derives from the cultivation of virtues: peace, tranquillity, gentleness, the restful contemplation of those created and given by God. Ultimately, however, the martyr is not forgotten by God, even if he does not receive these inner joys, springing from virtues. He receives, however, the full joy of union with Christ through the sacrifice for Him! In this case, the Christian ideal is different from the old goal of ancient philosophy, but also fom the practices of the Far East that focus on inner cultivation and selfenlightenment. This is not surprising since the “wisdom” “6 Sp, MAXIM MARTURISITORUL, Réspnsuri cdtre Talasie [St MAXIMUS THE CONFESSOR Questions of Thalassius], Question 30, in coll. Filocalia Romaneasca [The Romanian Philokalia], vol. 3, pp. 141-142 °° Scholia, Sp. Maxim MARTURISITORUL, Raspnsuri catre Talasie |St Maximus THE CONFESSOR Questions of Thalassius|, Question 30, in coll. Filocalia Romaneasca [The Romanian Philokalia], vol. 3, p. 142. “* Scholia, Sr. Maxim MArruristrorut, Raspnsuri cittre Talasie [St Maximus THE CONFESSOR Questions of Thalassius], Question 30, in coll. Filocalia Roméneasca [The Romanian Philokalia}, vol. 3, p. 142. 361 |The Relationship Between Theology, Philosophy and Science: ‘an Eastern Christian Perspective pursued in life by every Christian is the Person of Christ, Who can be loved and understood. In Christianity, the one going on the path of destitution and perfection is not only a subject who chooses to go through the stages of becoming, employing different practices, aiming at an inner, spiritual gain. The subject prepares himself and actually participates in a communion with the Person of Christ in His Church, within a community of faith. In this space of love and communion, the whole program of his spiritual life is formulated, in connection with his fellows, his family, with the help of the priest, through the Holy Sacraments. Man is thus offered both interior edification and interpersonal and community edification, each with its specific responsibilities and works, Thus, seeking Christ, the One Who embraced the whole world and who crucified Himself for the sinful, and with His help, the fervent Christian trains himself spiritually, in a manner of life that is open to his fellow men, making this opening concrete in his family and community, and through them, in a responsible relationship with the whole world. In any case, with this kind of exploration of spiritual and religious life, with their specificity, they have already entered the scientific research agenda. We do not expect scientific findings to provide data and criteria for distinguishing between different religious traditions or spiritual practices. However, it is remarkable that scientific data have come to highlight the beneficial effects of their practices on health, VI.3.10. The Truth is a Person. Full Life is His Life, and the fulfilment of my life is in Him. ‘The finality of cating in Christian spirituality does not aim at a broad reorganization of this life by cultivating virtues, but at the acquisition of a new life that springs from the Life of a Person, Christ-Man, He Who gives Himself to humanity, and to every person in part. “The love of wisdom is the love of God, the Wisdom in the image of a Person, the hypostasized or hypostatic Wisdom. Only a Person has in itself concentrated endless, living and active, loving and benevolent wisdom. Only such Wisdom can one love like a friend, for it also loves you like a friend. |362Ethics and spiritual edification Such friendship exceeds any friendship, but also our friendship with it. For out of it all our wisdom and friendship spring”. This shows the specificity of the inner work and the end of the mystical needs and experiences, as they are understood in the Christian space. We deal with a religious nature of the mysticism that is the same with its Christocentric character: “Even the one who rose to the state of «pure mind» and «contemplation» is still within the hierarchical framework of the Church in the broad sense and did not step beyond Christ and the Sacraments”, In the Christian space, it is, in fact, firmly affirmed that the Truth is a Person. Hence, all the other differences. ‘The Christian achieves through God what the lover of wisdom of the Greek space sought to accomplish in his search regarding what makes philosophy his very way of life. The Saint understands to unite his whole knowledge with his life, by knowing God - which is the source of life, and through his living in Christ - His Son, He who said of Himself He is the Life. Thus, for Christians, the philosophy that must become a way of life is the Person of the Son, God and Full, Risen, Man and the concrete life of this Person. From the theological point of view, at the beginning of the world, the Spirit of God moved upon the face of the waters (Gen 1:2). On the Incarnation of the Son as a human being, the whole human nature was contained in Him, and the whole cosmos is replicated in His human Body. The Spirit of God, who eternally proceeds from the Father and rests in the Son, rests now, after the Incarnation of the Son as a man and after His Resurrection, and in His Human Body and Soul, being able to work through it in all the human nature, in the life of all people and in the whole Creation. “Therefore, the experience of the Christian spirituality is authentic. It does not refer only to self-care, but also to a large, loving opening towards all human i. D. Stinttoas, note 82 in St. Gregory the Sinaite, in qed. vol, p. 151 © Fr, D. STANTLOAE, Ascetica si mistica crestind sau teologia vietii spirituale (Christian Ascetic and Mysticism or the Theology of Spiritual Life}, Casa Caryii de Stiingi Publishing House, Cluj-Napoca, 1993, p. 49. 363 |The Relationship Between Theology, Philosophy and Science: ‘an Eastern Christian Perspective beings, and towards the whole Creation, not leaving anything of all that is created aside from the work of God. ‘The possibility of such care for the inward workings is needed today, being the one thing that can provide the path to the recovery of the reflective depth of the subject and that can provide the direction towards the establishment of a beneficial, therapeutic and edifying harmony in man among his strengths (sensitivity, affectivity, reason, will). A loving embrace like the one pursued by the philokalic Christianity is needed today, one that bears witness to the firm faith that the care of God lies hidden in the entire creation and life of all human beings. One can find in such endeavours the aims at compassion and mutual help that are so necessary nowadays. Finally, this generous opening is required in providing evidence today, not just by word, but by the very way we live, every day, in relation to each of our fellows and the entire world, since they also need our loving and passionless care. | 364