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8 From the point of view of humanistic and existential psychologists, the "disorder" in PTSD describes not only the survivor but the society. A social order that sends its youth into unnecessary combat, does not protect ethnic or sexual minorities against discrimination and ridicule, and fails to provide a safety net when people are struck by natural or human disasters is, indeed, disordered. All too often, conventional religion and conventional psychotherapy ignore the trauma survivors who question the notion of a compassionate God, a benevolent government, and a benign universe. Yet these are exactly the questions that humanistic and existential psychotherapists are equipped to confront. They are also prepared to foster positive personal myths, which may serve as a means for deeper discovery of self and reality, providing opportunities to view one's hidden internal capabilities not otherwise known and shape the present moment, meaning, and understanding of the world. When it comes to what Feinstein and Krippner (2008) refer to as mythic conflicts, humanistic and existential therapists rely on a legacy that has incorporated insights from the humanities into treatment. Feinstein and Krippner have proposed a five-step program to deal with dysfunctional personal myths: 1. Identify the underlying conflict between a prevailing myth (e.g., a benign universe) and an emerging challenge (e.g., a universe without meaning). 2. Understand both sides of the conflict (e.g., "If the universe takes care of us, why did my best friend die in a car crash?" vs. "The universe may not be benevolent but may still have an underlying purpose.") 3. Conceive a new myth that integrates the most vital aspects of the prevailing myth and the challenging myth (e.g., "The universe may or may not be purposeful, but there is no way to tell; however, I will infuse meaning into my life because I cannot function without purpose"). 4. Refine the new myth and make a commitment to live by it (e.g., "I cannot bring my friend back to life, but I can do something that will honor her."). 5. Begin to live from this new myth (e.g., "I will do volunteer work at a hospice one day each month in honor of my friend."). A trauma survivor can always fall back upon such personal myths such as "Everything happens for a reason," or "It is not for us to question God's actions." Unfortunately, not only are those beliefs superficial, but they preclude an approach to life that is both rational and emotional, both contemplative and action-oriented. Historically, there has been some reluctance for therapists to discuss their clients' religious and spiritual issues. This reluctance has changed, thanks, in part, to humanistic and existential psychology, which has never shied away from discussing these issues. As an example of this change, the American Psychological Association has published excellent books on the topic, including Spiritually Oriented Psychotherapy for Trauma (Walker, Courtois, & Aten, 2015). Reproduced with permission of The Licensor through PLSclear / Routledge