ing process. At the same time, as enlightened Christian counselors have come to recognize and accept, the individual with "psychological" problems can indeed be helped through the application of the practices and techniques of traditional or secular psychology. The point, again, is that the individual cannot be comprehensively treated unless he is treated on both levels--psychological or biological, and spiritual.
Therefore, Koteskey writes that "Humans have nerves, muscles, and glands like animals, but they are also spiritual beings like God . . . We agree that humans are similar to animals in many ways. When we begin to deal with language, personality, creativity, morality, ethics, love, and so forth, we need to look more to comparisons with God than to the structure and function of the brain. God is spirit, and humans created in his image are also spiritual beings" (1983, p. 54).
Again, the biases of both secular psychologists and Christian counselors have too often produced the kind of provincialism which leads to the rejection of the ideas of "the other side," as if Christianity and psychology were necessarily at war with one another, Christianity claiming that man is spirit and that the psychological aspect is insignificant, and psychology claiming that the spiritual aspect of man, if it exists at all, is just as insignificant.
The approach of spiritual psychology, however, has it that the behavior of man, or the misbehavior, is rooted as much in spiritual as in psychological foundations: "This means that we are looking for causes of behavior and mental processes in the spiritual, God-like aspects of humans." The approach of the Christian counselor is not to help the individual become more the individual that Freud or Jung or Adler intended him to be, but rather more the individual that God intended him to be: "Christian counselors must always remember this when engaged in counseling: humans are made in God's im...