Ms. Hoorah raised a point that I'm still waiting for others to address:The role of the (state-licensed?) psychotherapist is devoid of spiritual guidance, which is the best done by clergy.
"How can the mind be truly healthy unless the mind is attuned to Christ?"
What this means from an Orthodox perspective is that a (state-licensed?) psychotherapist does not involve him/herself in the process of cultivating a "truly healthy" mind, which is fine, because many non-Orthodox patients/clients are perfectly happy with "fairly healthy" minds.
I presume that one can be a state-licensed psychotherapist who also does spiritual counseling on the side.
Your answer leads me to conclude:
1. You are admitting that secular behavioral therapy is not interested in helping patients cultivate a truly healthy mind.
2. Secular behavioral therapists and their clients are content with "fairly healthy minds." (Again, this is a very subjective definition. I'd be very interested for you to give us an objective quantitative definition of a "fairly healthy mind.")
1. From an Orthodox perspective, a "truly healthy" mind is only possible within an Orthodox framework. Secular therapists might "believe" that they are helping create a "truly healthy" mind, but Orthodoxy would say that secular therapy, though helpful, is not the "fullest therapy".
2. Thus, Orthodox contains the "fullest therapy" (just like it contains the "fullest revelation"), but that doesn't meant that secular therapy can't provide a degree of healthy-mindedness for those people who have not adopted Orthodoxy.
3. If Orthodoxy can co-exist with churches that do not exhibit "fullest revelation", surely Orthodoxy can co-exist with "therapies" that do not exhibit characteristics that belong to the "fullest therapy".
4. Not everyone is Orthodox, nor does everyone (at this moment in time) want to be Orthodox. For them, secular therapy may offer a very good alternative, until that time when they feel called to Orthodoxy.
5. Therefore, it is possible for an Orthodox Christian to engage in secular therapy, for the purpose of helping non-Orthodox individuals who have no intention of becoming Orthodox.
6. I would, thus, maintain that oftentimes the best thing that can be done for a person who is not Orthodox, is to engage them in secular therapy. For that person, at that time, secular therapy presents the "fullest therapy" (even though we know better