Consideraciones Finales

As in other areas of diversity, the psychology profession does not properly represent the religious and spiritual client base, it is mandated to serve (Vieten et al, 2013). While many people in the general public seem to embrace various theistic worldviews, studies repeatedly show that most psychologists (Shafranske, 1990), support spiritual worldviews that are not associated with theism (Sheridan & Amato-von Hemert,1999).

The binding feature of secularist spiritual frameworks, is an Enlightenment-based belief in human beings ability to steadily uncover and deduce spiritual truth. This belief may be seen in atheism, syncretistic or “New Age” movements, or more commonly, in liberal denominations which affirm prevailing precepts set out by current scientific discoveries and cultural aristocracy (McGrath, 2012). In this worldview, humanity acts as the central reference point for identifying transcendent values, instead of an established religious or spiritual tradition.

McAdams (1987) writes that these personally constructed worldviews, in Western society, tend to be pervasive in shaping cultural establishments, such as academia, newsmedia, television etc, what some refer to as the knowledge forums. For example, studies imply that secular individuals are more likely to be framed positively, in the media, than traditional Christians (Kerr, 2003). Psychological counsellors could therefore consider how media releases may influence how they view theistic groups, especially if there is limited diversity within their social circles. Unless practitioners have started to address conscious and unconscious biases that are embedded in the dominant ideological culture, they should be aware that there is a likelihood they could reflect these biases.

Numerous studies looking at helping professionals’ decisions, which should be unprejudiced, among various samples of psychologists (Gartner, Harmatz, Hohmann, Larson, & Gartner, 1990; Neumann, Thompson, & Woolley, 1991), psychiatrists

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(Neumann, Harvill, & Callahan, 1995), physicians (Neumann & Leppien, 1997), and social workers (Neumann, Thompson & Woolley, 1992), mirror this reality. All these studies show how professionals’ were positively swayed by media portrayals containing humanistic or progressive values and negatively affected by hearing accounts containing traditional Christian values.

Yet, such biases could be expected within the field of psychology. While mental health professionals have made a lot of progress in attending to biases in race and gender, the process of dismantling stereotypes and prejudices in the area of religion and spirituality has only just begun (Bergin, 1991; Harris, 1998). The dominant influence of European and male worldviews has been the focus of extended academic examination. To the contrary, the influences of the prevailing secular paradigms have not attracted much attention. As a result, at this point in the profession’s evolution, biases are likely to be prevalent in many ways, since there is often an underlying assumption that unexamined secular frameworks are universal or normal (Gotterer, 2001).

While these beliefs may be understandable, it is essential that both individual and collective efforts are made as a profession, to reveal existing biases (Denton, 1990). Just as psychological counsellors have accepted feminist critiques of bias against women in moral development theory (Kagan & Tindall, 2003), they might also affirm theistic critiques of moral development theory, showing bias against theists (Richards & Davison, 1992). As psychological practitioners grow in understanding of how the values of the prevailing discourse influences their perceptions of various populations, they become more able to understand other worldviews on their own terms (Eleftheriadou, 2003).

Spiritual competence can be conceptualized in the form of a continuum, which ranges from spiritually destructive practice at one end to spiritually competent practice at the other end of the continuum (Manoleas, 1994). When learning about different worldviews, practitioners should be cognisant of personal material that may limit an empathic, strengths-based understanding of their client’s belief system (Sue & Sue, 1993). This self-reflection is additional to the exploration of personal biases fostered by systemic power discrepancies emphasized in the preceding paragraphs. Biases embedded in the prevailing secular culture may reinforce personal issues, by encouraging a tendency to negatively perceive certain worldviews. It will be difficult for practitioners to affirm various religious and spiritual beliefs as valid alternatives to

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dominant cultural paradigms, unless they identify and resolve these personal issues. Between 20 and 36% of practitioners report negative to ambivalent feelings about their childhood religious experiences, experiences which have occurred largely in theistic families of origin (Sheridan, Bullis, Adcock, Berlin, & Miller, 1992). Psychological counsellors may, therefore, be susceptible to experiencing religious countertransference biases when working with religious clients.

To reach over prejudices and stereotypes, it is essential to recognise that they exist. Consequently, it is important that practitioners explore how they relate to the prevailing cultural group and how this has shaped their understanding of the nature of reality. They should bear in mind, however, that an examination of distinctions between personal and social power can spark strong resistance, especially with members of the predominant cultural group. Although this examination of cultural background is often uncomfortable, practitioners developing awareness of their own values is important, so that they avoid imposing their values in therapeutic practice (Watson, Morris & Hood, 1987).

Research on clients and religion/spirituality suggests that both religious and non- religious clients think it is appropriate to discuss religious issues in therapy (Rose, Westefeld, & Ansley, 2001). As practitioners start increasing their understanding of religious and spiritual traditions and become more self-aware of their own personal biases, the challenge is to move toward understanding reality as their religious and spiritual clients view the world. To see reality through the eyes of those who practice a faith. Psychotherapeutic interventions are best considered, at this ideal intersection of empathic appreciation (Bergin, 1991).