Classifying and Understanding Worldviews in Mental Health: A Scoping Review

Abstract

People understand the world through frameworks of meaning-making called worldviews. Worldviews can vary across individuals, and therefore, it is possible that each worldview has person-centric needs for mental health treatment. This scoping review aims to first, identify worldviews formulated in the literature in relation to mental health; second, classify these identified worldviews according to the Integrative Worldview Framework (IWF); and third, map the relationships between the IWF classified worldviews and mental health. A systematic search was conducted, from which 110 papers were included, and their worldviews were classified according to the IWF. IWF’s traditional, modern, post-modern, and integrative worldviews served as initial deductive themes, under which the inductively themed worldviews from the search were classified. The traditional and integrative worldviews appear positively related to mental health, while the post-modern had contrasting results, and the modern worldview appeared to have a predominantly negative relationship to mental health. However, acting in congruence with one’s worldview by maintaining a sense of meaning, security, and consistency in beliefs and actions may mediate the relationship between worldviews and mental health. This finding was evident across worldview categories. Implications for practice and research are discussed, along with future directions for research.

Worldviews are frameworks of meaning and meaning-making, through which people understand the world. Each worldview is unique and varies across different domains, such as how one perceives reality, or the source from which one draws their identity. Each of these factors affects their mental health—some as protective factors, for example, collectivism or spirituality (Sheppard et al., 2018; Wang et al., 2013) and some as risk factors, for example, materialism or a conservative ideology (Brandt et al., 2019; Dittmar et al., 2014). People’s solutions, as well as their readiness to participate in the solutions to these issues are additionally shaped by their worldview. Rather than being a permanent fixture, these frameworks of meaning are constantly adapted as people process and incorporate life experiences into their worldview (Gifford, 2011; Hedlund-de Witt, 2012).

The Integrative Worldview Framework (IWF) is an interdisciplinary framework that synthesizes worldview research from a variety of fields including psychology, sociology, philosophy, and environmental sciences (Hedlund-de Witt, 2012). The IWF operationalizes worldviews by articulating and integrating the different aspects that worldviews are comprised of, namely their ontology, epistemology, axiology, anthropology, and societal vision.

Ontology is a central concept of any worldview. It is a perspective on the nature of being, reality, or existence as such. Questions pertaining to what entities exist, or the nature of reality are typical of ontology. Epistemology works with views on knowledge production. It specifically deals with questions on the nature, scope, and limitations of knowledge—what knowledge is, and how it comes about. Axiology pertains to views on basic value orientation and perspective on quality of life. Questions about morals, quality of life, ethics, and aesthetics are typical to Axiology. Anthropology relates to views on the nature of the individual. It deals with the role of the human-being in perceiving, conceptualizing, and (co-)creating the world. Therefore, anthropology may also relate partly to ontology, but is considered separately for conceptual clarity. Finally, Societal Vision refers to views on how society should be organized, how societal problems should be addressed, perspectives on a collective social life including a vision of what the future may look like or hold. It could be considered a combination of Axiology and Anthropology (Hedlund-de Witt, 2012).

The IWF differentiates between four prominent worldviews: traditional, modern, post-modern, and integrative. These worldviews differ with regards to the five aforementioned aspects. People with a traditional worldview (TWV) see the universe as having been created by God. The social self takes emphasis, specifically social roles, norms and rules. Tradition, security, conformity, obedience, and humility are highly valued. Individuals with a modern worldview (MWV) see the world through a materialistic, mechanistic, reductionistic, and objectified lens. Their focus is more on the self rather than the community. Autonomy, independence, individuality, success, social status, power, and material comfort take precedence. People with a postmodern worldview (PMWV) hold unique and authentic self in high regard. Values such as creativity, diversity, pluralism, openness to change, and self-direction are central, in addition to a strong focus on deconstructing oppressive narratives. Finally, the integrative worldview (IWV) presents a unified view on reality, taking into consideration all possible perspectives. The integrated self is considered the main source of knowledge. Self-transcendence, universalism, benevolence, and wholeness are some values that are considered important (see Table A1, Supplemental Appendix for a full description; De Witt et al., 2016).

While worldviews have been studied in certain fields, for example, sustainability, environmental sciences, sociology, conflict, and negotiation (Borawski, 2018; De Witt, 2018; Hedlund-de Witt et al., 2014; Rozycka-Tran et al., 2018; Velasco-Herrejón et al., 2022), they seem to have been relatively under-studied in the field of mental health. In a preliminary investigation of the literature, it was found that some specific worldviews such as the Afrocentric Worldview have been explored more than others in relation to mental health (Neblett et al., 2010; Sherr, 2006). However, these studies differ vastly in terms of definition and operationalization of worldviews. There were studies that did not explicitly mention a worldview, but referred to sufficient aspects of the IWF to potentially classify it as a worldview (Burroughs & Rindfleisch, 2002; Kausch & Amer, 2007). However, some studies that investigated a worldview failed to go into sufficient depth to classify it as a worldview according to the IWF (Barr, 2014; Dadouch & Lilly, 2021).

Coming to mental health, the way it has been defined has shifted immensely over the last 2 decades. The most prominent definition comes from the medical model of mental health, where it has been defined as the pure “absence of mental illness” (Maddux, 2002). The move towards a more integrative definition of mental health where there is also a positive side to it, includes the two continua model which not only shows that positive mental health and mental illness are related, but form two different dimensions of mental health (Westerhof & Keyes, 2010). The World Health Organization (2022) also takes an integrative stance in defining mental health as “a state of well-being in which every individual realizes his or her own potential, can cope with the normal stresses of life, can work productively and fruitfully, and is able to make a contribution to her or his community.” The WHO further states that mental health exists on a complex continuum, and is more than the absence of mental disorders. This view not only accounts for the absence of mental illness, but also for positive mental health where people can be productive, succeed, and thrive. Being an interdisciplinary framework of an integrative nature, the IWF is correctly positioned to help investigate this integrative idea of mental health through an integrative framework of worldviews.

Aside from the IWF, there are also different frameworks and theories investigating worldviews. The Belief in a Zero-Sum Game Worldview (ZSG) is a framework where people in a society or culture are assumed to have a general belief about the antagonistic nature of social relations. These beliefs are founded on the implicit assumption that a finite amount of resources or goods exist in the world, in which one person’s winning makes others the losers, and vice versa (Rozycka-Tran et al., 2019). Subsequently, the way one thinks, acts, or feels in the world is determined by the ZSG.

Some theories exist that support the importance of an individual’s investment into worldviews. For instance, the Terror Management Theory (TMT) states that engagement with a cultural worldview may protect against death anxiety or death related thoughts. The TMT further postulates that this faith in worldviews gives people a sense that they are “significant beings in an enduring, meaningful world rather than mere material animals fated only to obliteration upon death” (Greenberg & Arndt, 2012). A meta-analysis of 164 articles conducted on the TMT indicates that acting in line with the person’s respective worldview protects against mortality salience and death anxiety (Burke et al., 2010).

The presence of varying conceptualizations of worldview in the literature makes comparative studies on worldviews difficult. An empirical framework that standardizes and classifies worldviews is needed to streamline this process. Frameworks such as the ZSG are good tools to investigate specific worldviews, and theoretical perspectives like the TMT offer deep worldview-based explanations for mental health concerns. However, they do not allow for the discovery and classification of other worldviews. The IWF therefore serves as an excellent tool to classify worldviews into an empirically designed framework, which will allow the influence of the respective worldviews on mental health to be examined.

To our knowledge, no reviews have been conducted which look at the relationships between different worldviews and mental health. To address this gap, this scoping review aims to first, explore the extent of existing literature that connects worldviews and mental health. Second, it will classify the identified worldviews according to the IWF. Finally, it will explore the relationships between the IWF classified worldviews and mental health.

Method

Research Questions

• i. Which worldviews have been examined around the world in relation to mental health?

• ii. How can these worldviews be classified according to the IWF?

• iii. What are the relationships/connections between the IWF-classified worldviews and mental health?

Search Terms

Mental health was first operationalized using two common definitions:

The World Health Organization (2022) defines mental health as a state of well-being in which every individual realizes his or her own potential, can cope with the normal stresses of life, can work productively and fruitfully, and is able to contribute to her or his community. This definition conceptualizes mental health not only as a state of absence of mental illness, but also as a positive state where individuals can thrive and flourish (Wren-Lewis & Alexandrova, 2021).

The two continua model shows that positive mental health and mental illness are related, but form two different dimensions of mental health. Positive mental health consists of three dimensions of well-being; emotional well-being, psychological well-being and social well-being (Westerhof & Keyes, 2010). Following this, Mental Health and Wellbeing were chosen to be included in the search.

A comprehensive set of search terms was then developed and adapted to the indexing systems of four databases. For example, the string used in PsycINFO was: ([“worldview*” or “world view*”] and [“health” or “mental illness*” or “mental disorder*” or “mentally ill” or “wellbeing” or “well-being”]).tw.

A preliminary search of MEDLINE, the Cochrane Database of Systematic Reviews and JBI Evidence Synthesis was conducted and no current or underway systematic reviews or scoping reviews on the topic were identified. Some research on worldviews relating to mental health was found on MEDLINE, but it focused on Indigenous worldviews. It is the goal to eventually map such findings into the IWF if they fit the inclusion criteria.

Protocol

A protocol was developed in accordance with the PRISMA Extension for Scoping Reviews (PRISMA-ScR): Checklist and Explanation (Tricco et al., 2018). The completed protocol was registered with the Open Science Framework (osf.io/en9j6) on April 17th, 2023.

Inclusion Criteria

This scoping review considered literature including all possible populations across the world. Literature was included if it described worldviews that people adhered to around the world, as well as their relationship(s) with Mental Health (both positive and negative). Considering the conceptual overlap between Ontology-Anthropology and Axiology-Societal Ideal, at least three of the five factors of the IWF needed to be present, namely Ontology (perception of reality) and/or Anthropology (identity), Epistemology (origin of knowledge), and Axiology (values) and/or Societal Ideal. This scoping review included primary research of all study designs (including reviews and meta-analyses) but limited to peer-reviewed material published in academic journals. Studies published in English, Spanish, German, and Dutch were considered, as the author and the independent reviewers were able to screen articles in these languages proficiently.

Exclusion Criteria

Studies with participants below the age of 18 were excluded from the study. There were no exclusion criteria based on sex or health conditions of the participants of the studies.

Data Screening and Extraction

For the initial search and the update, screening was done by five independent reviewers and SN in three phases—the title, abstract, and full-text. A detailed extraction instrument was created, after which a pilot extraction was done by all reviewers on five articles to ensure reliability. Following this, all 110 articles were extracted by SN. The extraction was simultaneously done by the five independent reviewers by dividing the articles evenly between them. Finally, the extracted data was compared and merged. Discrepancies and differences were discussed and resolved in weekly meetings. Possible inconsistencies of inclusion/exclusion were resolved in the weekly meetings until consensus was achieved on all conflicting decisions.

Literature Search

Databases used for the search were: Scopus, Embase, PsycINFO, and Sociological Abstracts (see Table A2, Supplemental Appendix). Relevant literature from the preliminary search was included. The database search was first conducted on April 21, 2023. Following reviewer feedback and to ensure the inclusion of the most recent literature, an update search was conducted on January 13, 2025 to capture articles published from April 2023 to January 13, 2025. The same search strategy, inclusion and exclusion criteria, and screening procedures were applied for the updated search.

Quality Assessment

Since the current review included both qualitative and quantitative studies, the Quality Assessment for Diverse Studies (QuADS) tool was used to assess the quality of studies by all reviewers alongside the full-text extraction. The AMSTAR-2 Checklist was used to assess the quality of scoping reviews, systematic reviews, and meta-analyses that were included in the study. Differences in rating were discussed and resolved in the continuing weekly meetings until consensus was reached. The QuADS and the AMSTAR-2 Checklist have good inter-rater reliability and content and face validity (Harrison et al., 2021; Shea et al., 2017).

Results

Screening and Extraction

The screening and extraction procedures were identical across the original search and the update. In total, 3,359 articles were identified, and an additional 43 articles were added through reference lists. 1,411 duplicates were removed. The remaining 1,991 records were screened in three stages. Firstly, articles were included and excluded based on title only in the first stage, leaving 854 articles. Screening at this stage was liberal and only excluded articles that were obviously not relevant. In the second stage, the articles were screened based on the abstract, leaving 357 articles. From this stage onwards, notes about decisions were made. Full-text screening was done in the third stage, after which 110 records were included in the review. Figure 1 shows the PRISMA diagram of the various phases (screening, identification, eligibility, and inclusion) of the process of identifying sources for the scoping review. See Supplemental material for the extracted data.

Figure 1.

PRISMA diagram illustrating the flow of information through the scoping review.

Worldviews in Mental Health Research

The first research question aimed to identify which worldviews have been examined around the world in relation to mental health. In total, 90 distinct worldviews were identified from the 110 sources that were selected (see Supplemental Material). In Figure 2, a compact overview of the most notable worldviews that have already been researched in relationship to mental health are shown.

Figure 2.

Worldviews investigated in relation to mental health.

Several Indigenous worldviews (n = 31) such as the Māori worldview (Waitoki & McLachlan, 2022), and native North American worldviews (Kyoon-Achan et al., 2018; Marsh et al., 2016; Quinn, 2022) were identified.

Various values were studied and were described with enough information to be classified as worldviews (n = 28). However, these values were quite distinct, and therefore warrant sub-categorization. The most frequently studied value-based worldview was Materialism (n = 10), followed by Secularism (n = 6), Collectivism (n = 4), and Individualism (n = 3). Other values such as Holism (n = 1) and Authenticity (n = 1) were also investigated.

Political ideologies are similar to values, but are by definition, broader because they also consist of attitudes. The Liberal (n = 3) and Conservative (n = 2) worldviews were the only ideologies that were identified.

A large number of articles discussed religious worldviews, including religious spirituality (n = 27). While some worldviews covered the general notion of religion and religious spirituality (DeAngelis & Ellison, 2017), others investigated specific religions such as Islam (Bagasra, 2023) and Judaism (Kidron et al., 2019). Furthermore, certain papers examined aspects describing the relationship to a higher deity, like reverence (Ai et al., 2017) and self-transcendence (Kausch & Amer, 2007) or disbelief in a god (Keller et al., 2018). Specific spiritual philosophies like anthroposophy (Baars et al., 2017) were also examined. Such non-religious spiritual worldviews were classified under integrative spirituality (n = 17).

Culture was frequently conceptualized as a worldview (n = 16), with cultural worldviews such as the Africentric (Johnson & Van Schalkwyk, 2022; Vance et al., 2022) and Latinx (Estrada & Smith, 2019; Rojas Perez et al., 2022) worldviews being discussed. Additionally, the nature connectedness worldview was also investigated (n = 8).

IWF Classification of Identified Worldviews

Using the IWF, the second research question focused on the classification of the worldviews identified in the previous question. The worldviews were classified in a deductive manner. Figure 3 shows the distribution of the selected studies classified under the IWF.

Figure 3.

Classification of worldviews according to the IWF.

The traditional worldview stands out as the most studied worldview in relation to mental health (50%). The traditional worldview is an overarching category that is formed by religious worldviews including Christian, Jewish, and Islam worldviews among others (18%), traditionally focused Indigenous worldviews (16%), various cultural worldviews (9%), the value-based worldviews of collectivism (3%) and individualism (1%), religious spirituality (2%), and the ideological worldview of conservatism (2%).

Next, the integrative worldview stood out as the second most researched worldview (29%). Integrative spirituality (14%) was the most frequently researched theme within this worldview, followed by Indigenous worldviews which were more integrative-oriented (8%), integrative nature connectedness (5%), cultural worldviews (2%), and the value-based worldviews of organicism (1%) and authenticity (1%).

Subsequently, the modern worldview was found in approximately 14% of the existing studies. Interestingly, the modern worldview mainly consisted of various value-based worldviews. Materialism formed the largest part (8%), Secularism (3%), followed by Individualism (2%), and a cultural worldview.

Finally, the postmodern worldview (7%) was the least researched among the existing studies. The ideological worldview of liberalism (2%), secular worldviews (2%), a cultural worldview (1%), nature connectedness (1%), and others (1%) were included.

To conclude, the extracted articles were classifiable under the IWF. The aspects ontology, epistemology, axiology, anthropology, and societal vision were useful tools to categorize the existing studies as a clear overlap was distinguished per IWF-worldview. The classification exposed a disbalance in the IWF-worldviews studied in the literature (Figure 3). See supplemental material for a detailed distribution of sub-categories per worldview.

Relationships Between IWF-Classified Worldviews and Mental Health

Traditional Worldview

Religious Worldviews

Religious coping mechanisms have been shown to support psychological well-being by helping individuals reframe distress through faith (DeAngelis & Ellison, 2017; Starnino, 2016). Across diverse contexts, including Muslim-American and Hindu communities, such coping is linked to reduced distress (Bagasra, 2023; Chandur & Sriram, 2018). Religious identity, community ties, and teachings have also served as protective factors during crises, such as among South Australian Muslims during the COVID-19 pandemic (McLaren et al., 2023). In Islamic clinical contexts, spiritual care can enhance hope and meaning when delivered sensitively (Alyahya & Alanazi, 2024). Religiousness has also been associated with lower substance use (Nedelec et al., 2017) and general well-being (Jaberi et al., 2019; Okun & Nimrod, 2020).

However, the impact of religious worldviews is not uniformly positive. Coping style matters: collaborative styles involving an intimate relationship with God, are linked to better outcomes than passive or self-directed approaches (Oudijn-Van Engelen et al., 2022). Confidence in one’s beliefs, whether religious or secular, leads to higher wellbeing, while instability is a risk factor (Pashak et al., 2024). Misapplied spiritual care or rigid doctrine may increase guilt or shame (Alyahya & Alanazi, 2024), and strong beliefs may heighten vulnerability when challenged (Van Tongeren et al., 2020). Religious involvement has also been associated with increased fear of crime in some cases (Schwadel & Anderson, 2022).

Broader cultural context also plays a role. Faith enhances well-being in societies where religion is normative, while agnostics may experience lower well-being in both secular and religious cultures due to lack of fit (Karim & Saroglou, 2024). Traditional Christian teachings can promote resilience, belonging, and meaning for those experiencing suicidal ideation, but may also perpetuate stigma and exclusion if oversimplified (Mason et al., 2024).

Traditionally Focused Indigenous Worldviews

Exploring traditionally focused Indigenous worldviews across multiple cultural contexts, mental health, well-being, the preservation of cultural practices, traditions, and connections to land, ancestry, and community all seemed to be deeply interconnected. Among the Maori, family, ancestry, social connectedness, and cultural identity shape a sense of meaning and contribute to higher psychological well-being, while disconnection from spiritual well-being can lead to social isolation and marginalization (Dixon et al., 2021; McBride-Henry et al., 2022; Oetzel et al., 2024). Furthermore, the recognition and practice of these factors are vital for effective clinical treatment, particularly for conditions like bipolar disorder and trauma (McLachlan et al., 2024; Staps et al., 2019). Similar themes emerge across Indigenous communities in Australia, the Pacific Islands, South Asia, and the Americas, where reverence for ancestral spirits, cultural festivals, intra-communal bonding, connection to the environment, and embracing traditional norms and practices are vital for mental health and well-being (Ahmed et al., 2023; Alden et al., 2023; Chua et al., 2019; Faleolo, 2020; Frounfelker et al., 2020; Lucana & Elfers, 2020; McCausland et al., 2023; Quinn, 2022; Robin et al., 2022; Yap & Yu, 2016). Collectivistic coping strategies are significantly associated with psychological well-being, with family support inversely related to trauma scores, while avoidance and detachment were directly associated with them (Allen & Smith, 2015). McKinley (2024) adds that wellness centers on family, storytelling, spirituality, cultural traditions, and community-based practices protecting against systemic challenges. Zulu and Stó:lō First Nations perspectives on death, bereavement, and palliative care also clearly showed the importance of considering local customs and traditional medicine in better recovery (Campbell & Amin, 2014; Schaepe et al., 2017).

Traditional Cultural Worldviews

Cultural worldviews aligned with the traditional worldview showed that cultural beliefs, practices, and mental health outcomes interacted across various contexts. The Latinx worldview presented findings suggesting higher levels of psychological distress compared to European Americans (Estrada & Smith, 2019). However, qualitative research still emphasized the importance of family connectedness, sense of belonging, faith, and cultural beliefs in promoting well-being (Rojas Perez et al., 2022).

The Africentric worldview demonstrates protective effects across multiple populations, including lower psychological distress among Ghanaian parents of children with intellectual disabilities (Oti-Boadi & Mate-Kole, 2018) and protection against suicidal ideation and aggressive behaviors among young Black American men through Ubuntu values emphasizing compassion and collectivism (Lateef et al., 2024). African-centered interventions like Sawubona Healing Circles provide safe spaces for communal healing from race-based trauma (Auguste et al., 2024), while optimal African-centered worldview dimensions buffer depressive outcomes when based in spirituality and communal connection (Lassiter et al., 2024).

Bridging Africentric and Eurocentric worldviews uncovered shared themes of well-being transcending existential pain. However, struggles between traditional practices and Christianity pose challenges for Africentric well-being, while Eurocentric awareness of historical injustices affects their well-being (Johnson & Van Schalkwyk, 2022). Similarly, cultural differences in grief expression were observed between Chinese and Swiss bereaved parents, influenced by collectivistic norms and social support (Xiu et al., 2016). Indigenous healing systems also demonstrate therapeutic value, as evidenced by dang-ki (shamanic) healing providing moral counsel and spiritual connection that restored harmony in recovery from depression and OCD (Lee, 2023). In Israel, the Jewish-Israeli worldview serves as a buffer against Holocaust trauma, with religious and cultural beliefs shaping perceptions of vulnerability and resilience (Kidron et al., 2019).

Traditional Value-Based Worldviews

While looking at value-based worldviews within the traditional worldview, collectivism appeared to play a significant role in promoting mental health and well-being across different cultural contexts. Studies conducted in Turkey (Bilican et al., 2016), Honduras, Morocco, Burkina Faso, Tanzania, Ecuador (Zango Martín et al., 2015), and among Andean natives (Gutiérrez-Carmona et al., 2021) consistently demonstrate the positive influence of collectivistic values on various dimensions of well-being. Benevolence, a sense of belonging, acceptance, support, interdependence, and engagement in collective occupations emerge as key factors contributing to mental health in these collectivistic contexts. Ethnic identity, especially in combination with a collectivistic orientation, is directly associated with higher well-being, specifically in the areas of social harmony, internal harmony, community harmony, and harmony in ethnic cultural development. In contrast, individualistic values, while still exerting a positive influence on some aspects of well-being, are less intense compared to collectivist values (Gutiérrez-Carmona et al., 2021). However, individuals from individualistic cultures report lower death anxiety overall compared to those from collectivist cultures (Plusnin et al., 2021).

Ideological Worldview of Conservatism

The ideological worldview of conservatism appears to significantly influence mental health outcomes, albeit in contrasting ways. On one hand, conservatives experience more negative emotional and psychological consequences when exposed to worldview-conflicting information, as it impedes their valued sense of cognitive closure (Brandt et al., 2019). On the other hand, liberalism, associated with Democratic affiliation, has been linked to higher rates of PTSD and depression among combat veterans (Lating et al., 2017).

Religious Spirituality

The sub-theme of religious spirituality differs from the sub-theme of integrative spirituality in its obvious focus on religion. In this worldview, the relationship between spiritual perspectives, self-transcendence, and mental health outcomes come into play. Kim et al. (2018) found that higher spiritual perspective was associated with greater self-transcendence, which related to lower depression, with self-transcendence mediating this relationship. Similarly, Lassiter and Mims (2022) discovered that embracing an optimal worldview, where spirituality is viewed as a culturally distinct self-protective resource, contributed to emotional emancipation and well-being among Black Sexual Minority Men. However, suboptimal worldviews characterized by restrictive religious socialization led to identity fragmentation and negative emotional states, limiting spiritual consciousness. Traditional Chinese Medicine exemplifies integrated spiritual-religious approaches, where practitioners frame emotional distress as Zang-Zao-Zheng and treat depression and OCD through acupuncture and herbs to regulate qi, supporting psychosomatic healing through interconnected spiritual, emotional, and physical treatment (Lee, 2023).

Modern Worldview

Modern Value-Based Worldviews: Materialism

A substantial body of research points to a negative relationship between materialism and life satisfaction, as well as an increased risk of psychological disorders among highly materialistic individuals. This effect may be attributed to the Self-Determination Theory, which suggests that prioritizing materialistic aims can crowd out pursuits that lead to greater well-being (Dittmar et al., 2014). However, the impact of materialism on well-being can be mitigated by factors such as an external locus of control (Christopher et al., 2009) or the absence of conflicting values (Burroughs & Rindfleisch, 2002). Mechanistic and reductionistic outlooks, hallmarks of the modern worldview and materialism, have been associated with lower levels of health-promoting lifestyles and less positive psychological effects such as depression compared to an organismic, harmony-with-nature worldview, or a selfless Buddhist worldview (Fincham et al., 2015; Haas et al., 2021; Wegemer, 2020). Additionally, atheists and non-religious individuals, who often hold a mechanistic ontology and scientific epistemology, have reported somewhat less positive well-being compared to religious and/or spiritual individuals (Keller et al., 2018). Furthermore, individuals with low nature connectedness and high anthropocentricism are more likely to report negative subjective well-being changes (Lindberg et al., 2020). The limitations of purely materialistic approaches to mental health are further illustrated in clinical practice, where biomedical psychiatric care, while providing symptomatic relief for conditions such as depression and OCD, often fails to address meaning-making or relational and spiritual aspects of psychological distress (Lee, 2023). This reductionistic approach, focused primarily on symptom management through medication, highlights the inherent constraints of materialistic worldviews in addressing the multifaceted nature of human well-being. The modern worldview’s reductionistic consideration of body or the material as being fundamentally important and also different from the mind, and spirit may also be incompatible with Indigenous worldviews which tend to take a more holistic view, necessitating the consideration of traditional approaches to achieve optimal mental health outcomes (Lucana & Elfers, 2020).

Modern Value-Based Worldviews: Individualism

Another key factor distinguishing the modern worldview from traditional, post-modern, and integrative worldviews is the emphasis on individualism. Regarding death anxiety, individualism can act as a protective factor. Plusnin et al. (2021) investigated how East-Asian collectivist cultures (China and Japan) and Western individualist cultures (Australia and the U.S.) experienced death anxiety, distinguishing between general death anxiety and self-focused death anxiety. They found that collectivistic individuals exhibited elevated risks of general death anxiety compared to individualistic individuals, with this relationship moderated by avoidance—more avoidance leading to less death anxiety. In contrast, self-focused death anxiety was higher in individualistic societies than in collectivist cultures.

However, individualism can also compromise mental health. The modern worldview’s emphasis on individualism reinforces workaholism through identity-performance fusion and productivity glorification, leading to compulsive work patterns, anxiety, burnout, and relational strain (Hassell et al., 2024). Bilican et al. (2016) found that self-direction and universalism aspects of individualism predicted lower hopelessness and depressive symptoms and higher positive affect among Turkish university students. Unexpectedly, however, achievement, another aspect of individualism, predicted both depression and hopelessness.

Modern Value-Based Worldviews: Secularism

In a validation study of the Connection of Soul Scale (COS), Ai et al. (2014) found that the secular view subscale correlated positively with negative death perspectives, such as pain, loneliness, guilt, and failure, and inversely with positive perspectives like belief in afterlife-reward and courage. The secular nature of the modern worldview, which distances itself from religious or spiritual beliefs, appears to be associated with more negative emotional and psychological responses to the concept of death.

However, recent research reveals that certainty and confidence within secular worldviews are crucial protective factors. Atheist belief confidence is associated with reduced distress and better coping, particularly in secular societies (Karim & Saroglou, 2024; Pashak et al., 2024). While secular values can complicate death acceptance due to lack of transcendental frameworks, identification with secular worldview features can increase well-being through continuity in meaning-making and self-expression (Metzger, 2023). Conversely, worldview instability, regardless of secular or religious orientation, is linked to elevated existential distress and psychopathology, suggesting that consistency in one’s secular worldview, rather than secularism itself, determines psychological outcomes within the modern worldview.

Modern Cultural Worldviews

Hubley et al. (2020) investigated the impact of conforming to American worldview ideals, defined as placing high importance on accumulating money and material objects. Individuals who successfully met these cultural standards experienced diminished death-thought accessibility through increased worldview defence, and also reported reduced anxiety and depression which was promoted by feelings of success. Conversely, those who failed to meet these materialistic standards reported lower mental well-being and more feelings of failure, demonstrating the protective effects of worldview conformity within modern frameworks.

Post-Modern Worldview

Ideological Worldview of Liberalism

The ideological worldview of liberalism has been shown to have complex and sometimes contradictory implications for mental health. While conservatives may experience more negative emotions and poorer psychological well-being when faced with worldview-conflicting information (Brandt et al., 2019), liberals may be more susceptible to symptoms of PTSD and depression, as demonstrated in the study with combat veterans (Lating et al., 2017). However, anti-oppressive worldviews demonstrate protective effects through culturally aligned practices, with culturally specific organizations improving client wellbeing through enhanced relational trust and community-embedded healing strategies (Curry-Stevens et al., 2024).

Post-Modern Cultural Worldviews

Koc and Vignoles (2018) investigated whether increasing global citizen identification among Turkish gay men would lead to greater gay-male identity integration and increased access to gay-affirmative social contexts. The findings revealed that pro-globalization worldviews increased global citizen identification, which indirectly led to higher gay-male identity integration and predicted higher subjective well-being. This suggests that the postmodern worldview, which embraces globalization and cultural diversity, can positively impact the well-being of marginalized groups such as gay men.

Post-Modern Nature Connectedness

Nature connectedness can be understood as either an individual’s intimate and subjective connection to nature or their pro-environmental intention and behavior. El Zoghbi and El Ansari (2014) examined ethical concerns and contributions regarding climate change and well-being among Dutch students. The findings demonstrated that empowering young people to actively participate in devising societal changes through available forums is critical for enhancing well-being. The sense of control over one’s environment and life, as well as the ability to participate in policymaking, are central functional capabilities that can contribute to well-being. Additionally, young people may experience mental and emotional distress if they struggle to secure adequate sources of income while facing uncontrollable environmental risks.

Post-Modern Value Based Worldviews: Secular Worldviews

Post-modern secular worldviews are particularly influenced by certainty and social context. Research across Europe’s Christian heritage zones reveals that agnostics, who lack both religious faith and convictional certainty, consistently demonstrate the lowest well-being compared to both believers and atheists, suggesting that worldview certainty is more conducive to well-being than uncertainty (Karim & Saroglou, 2024). Similarly, rural atheists in the United States experience significant anti-atheist stigma and concealment stress within religious communities, yet those maintaining confident atheist identities and accessing supportive relationships report higher wellbeing through identity congruence and advocacy (Abbott & Santiago, 2023). This suggests that post-modern secular worldviews can serve as protective factors when individuals maintain conviction in their beliefs and access affirming communities, while uncertainty and social marginalization pose risks to mental health.

Post-Modern Value Based Worldviews: Other

Post-modern value-based worldviews further encompass a minimalist worldview, which demonstrates protective effects by promoting well-being through simplicity, gratitude, and focus on essentials, helping individuals cope with stress and reduce cognitive overload while countering materialistic values and perfectionism (Ghafouri & Hassaskhah, 2024).

Similarly, existential engagement with physics was found to support well-being by offering intellectual structure, beauty, and refuge during mental health challenges and personal transitions (Nyström et al., 2024). Students who developed resonance with nature and science concepts found meaning-making opportunities that supported their psychological well-being, particularly when educational relationships were supportive.

Integrative Worldview

Integrative Spirituality

Several studies have found that spirituality, particularly the ability to relate to something greater than the self (self-transcendence), is associated with reduced levels of depression (Ai, Kastenmuller, et al., 2014; Ai, Wink, et al., 2017; Ellermann & Reed, 2001; Haugan et al., 2022; Kausch & Amer, 2007; Wegemer, 2020). Additionally, spirituality has been linked to improved well-being in various populations, such as individuals with co-occurring psychiatric disabilities and trauma histories (Starnino, 2016), female youths at risk of depression and anxiety (Lloyd et al., 2017), and Indigenous communities (Quigley et al., 2022). The Spiritual Quality of Life-9 subscale (SQOL-9) validation study by Hammer et al. (2020) also found that spiritual quality of life was strongly associated with well-being regardless of worldview group. The protective effects of integrative spirituality are further demonstrated by individuals with anthroposophical worldviews, who maintained relatively high and stable wellbeing during the COVID-19 pandemic through key predictors including transcendence conviction, awe, gratitude, and nature perception (Steinhausen-Wachowsky et al., 2023). Integrative approaches combining mindfulness with other elements, such as humor-enriched mindfulness programs, also enhance psychological well-being and life satisfaction while promoting benevolent humor styles (Kastner, 2025).

Mystical experiences, such as Spontaneous Spiritual Experiences (SSEs), Spontaneous Kundalini Awakenings (SKAs), and Spontaneous Mystical Experiences (SMEs), have been found to promote existentially adaptive attitudes, personal growth, and a sense of meaning and belonging (Corneille & Luke, 2021; Sielaff et al., 2023; Van der Tempel & Moodley, 2020).

Despite the potential benefits of spirituality, some studies have highlighted risks, such as increased modern health worries among individuals with a holistic way of thinking (Köteles & Simor, 2014), psychological distress related to spiritual awakening (Corneille & Luke, 2021), and mental health symptoms among those who have had mystical experiences (Sielaff et al., 2023), particularly when individuals struggle to reconcile them with their existing worldviews.

The impact of spirituality on mental well-being appears to be influenced by various factors, including cultural context, as seen in studies involving Indigenous communities (Groot et al., 2020; Kyoon-Achan et al., 2018; Marsh et al., 2016; Quigley et al., 2022), individual differences, and the specific manifestations of spirituality, such as anthroposophy (Baars et al., 2017; Steinhausen-Wachowsky et al., 2023) spiritual music (Murtonen, 2018), and the effects on substance use and abuse (Nedelec et al., 2017).

Integrative-Oriented Indigenous Worldviews

While some Indigenous worldviews maintain traditional features, others align better with the integrative worldview according to the IWF. Research on North American Indigenous communities, particularly First Nations in Canada and the USA, identifies negative factors, such as unresolved relationship difficulties, stigmatization, social exclusion, disconnection from identity by losing land, and becoming alienated from traditions and ceremonies (Kyoon-Achan et al., 2018; Marsh, Cote-Meek, et al., 2016; Marsh, Marsh, et al., 2018). Conversely, protective factors include balance and connection, community, elders and family, social contribution, meaning and purpose, spirituality, connection to the land, histories and stories, traditional teachings, language, belonging, identity, and stability (Graham & Martin, 2016; Kyoon-Achan et al., 2018).

Studies on Kānaka Maoli (Native Hawaiian) worldviews emphasize the importance of pono (righteousness), lōkahi (balance), and the connection between land, people, and the spiritual realm for spiritual, physical, and mental health (Antonio et al., 2023; Keli‘iholokai et al., 2020). Māori cultural values also highlight similar well-being pathways (Waitoki & McLachlan, 2022). Pacific worldviews similarly emphasize relational, spiritual, and ecological balance, with imbalance in these ties leading to mental ill-health and lower wellbeing, while collective family systems, spiritual and ancestral connections serve as protective factors (Teariki & Leau, 2024). Additionally, a study on Mexican migrants to southern Arizona found that ancestral and ecological-based healing knowledge served as a survival mechanism during challenging binational migration circumstances, promoting self-efficacy and wellness (Crocker & Gonzales, 2022).

Incorporating Indigenous worldviews into healthcare decision-making is therefore an important consideration. This was emphasized by Groot et al. (2020), who found that accepting and including these worldviews facilitates trust and reduces patient anxiety among Indigenous populations.

Integrative Nature Connectedness

Capaldi et al. (2014) conducted a meta-analysis of 21 studies worldwide, and found that individuals with higher nature connectedness tend to exhibit higher extraversion, agreeableness, conscientiousness, openness to experience, and emotional and psychological well-being. These findings were corroborated in a study conducted in Australia by Dean et al. (2018), showing that higher nature-relatedness scores were associated with better self-reported health and fewer symptoms of depression, stress, and anxiety, though also with higher stress levels possibly due to environmental concerns. The integration of spiritual practices with nature connection, termed ecospirituality, further enhances these mental health benefits through ecospiritual practices and connection to green spaces (De Diego-Cordero et al., 2024).

Research during COVID-19 demonstrated that green space use and nature connectedness are positively associated with psychological wellbeing, with spirituality mediating this relationship (Dillon & Lee, 2023). Haas et al. (2021) explored the role of culture in the link between worldviews on nature and psychological health during the same period, reinforcing previous findings that experiencing feelings of harmony and connectedness with nature was associated with positive mental well-being outcomes, without significant cultural differences. During uncertain times, people draw on nature connections as coping mechanisms to fulfil psychological needs and enhance wellbeing, with frequent visits to nature being positively associated with nature connectedness.

Lindberg et al. (2020) found that individuals low in anthropocentricism and high in nature connectedness were more likely to prefer options with increased forest reserve area and report positive subjective well-being changes related to protected area designation. Similarly, Sudmann (2018) explored environmentally-based approaches for drug users in inpatient treatment programs and drop-in center guests in Norway, finding that these nature-connected activities carried significant mental health benefits.

Integrative Value-Based Worldviews

The exploration of the two value-based worldviews of Organicism and Authenticity categorized under the integrative worldview yielded some insightful findings in relation to mental health. Fincham et al. (2015) examined the relationship between worldview, self-efficacy, psychological distress, and health-promoting lifestyles among undergraduate students in South Africa. Their study revealed that the organismic worldview, grounded in an organic and interconnected epistemology and ontology, was correlated with higher levels of health-promoting lifestyles compared to the mechanistic worldview, which is more reductionistic in nature. Building upon this understanding, (Grijak, 2017) explored the intricate relationship between authenticity and mental health, specifically concerning anxiety. The study confirmed the expectation that high authentic living, characterized by a low acceptance of external influence, was negatively correlated with psychological distress, indicating lower levels of anxiety.

Integrative Cultural Worldviews

Vance et al. (2022) demonstrated the usefulness of the Optimal Conceptual Theory for LGBTQ+ clients of African descent in a clinical case study, employing it with Belief Systems Analysis—an African-centered cognitive therapy exploring clients’ worldviews against African-centered belief systems. This integrative approach yielded positive impacts, with the client describing the process as affirming and liberating, highlighting the transformative potential of culturally grounded interventions.

This approach is further exemplified in South Asian American older adults, who demonstrate well-being through gerotranscendence—a less materialistic and more cosmic worldview, and generativity as cultural transmitters of traditional wisdom (Mohsin Khan & Shah, 2023). Their integrative cultural worldview combines spiritual practices, community belonging, and cultural storytelling as protective factors that facilitate aging well through meaningful intergenerational engagement.

Worldview Conflict/Congruence

The theme of worldview conflict/congruence arose inductively across the four worldviews and is therefore described here as a specific topic. The Terror Management Theory (TMT) and cognitive dissonance theory provide frameworks for understanding how conflicting worldviews can lead to uncertainty, discomfort, and negative emotional responses (Harmon-Jones & Mills, 2019; Pyszczynski et al., 2015). Worldview conflict can result in more other-condemning emotions, lower levels of well-being, and prejudicial feelings (Brandt et al., 2019). However, the impact of worldview conflict on well-being and relationships is influenced by individual differences, as demonstrated by the diverse experiences of atheists in various religious settings (Keller et al., 2018) and agnostics who experience marginalization in both religious and secular societies (Karim & Saroglou, 2024). Furthermore, when materialism conflicts with collective values such as family and religious principles, it leads to inner conflict, reduced well-being, and psychological tension (Burroughs & Rindfleisch, 2002). In healthcare settings, worldview conflict between traditional and modern approaches further emphasizes the need for culturally suitable treatments (Campbell & Amin, 2014).

Conversely, worldview congruence demonstrates protective effects. Individuals who successfully conform to their cultural worldview standards experience improved mental well-being (Hubley et al., 2020). Confidence in one’s beliefs, whether religious or secular, protects against anxiety, depression, and existential concerns, while worldview instability is a risk factor (Abbott & Santiago, 2023; Karim & Saroglou, 2024; Pashak et al., 2024). Cultural and religious communities also experience better outcomes when maintaining worldview congruence, especially when connections to religious and cultural supports were maintained (McLaren et al., 2023). Similarly, Pacific communities experience mental ill-health when disconnected from their cultural ties, while collective family systems and spiritual connections serve as protective factors (Teariki & Leau, 2024). Simply put, maintaining a sense of meaning, security, consistency in their beliefs and actions, and therefore worldviews, seems to be linked to better mental health and well-being.

Discussion

The aim of this review was threefold: (1) to identify which worldviews were examined around the world in relation to mental health; (2) to classify these worldviews according to the IWF; and (3) to explore the relationships and connections between the IWF-classified worldviews and mental health.

Tackling the first objective, this review identified 90 different worldviews that were studied in relation to mental health, encompassing religious, Indigenous, cultural, value-based, ideological, and spiritual perspectives among others. This approach went beyond traditional ethnic or national cultural groupings to examine worldview-based cultural frameworks and allowed exploration of intra-cultural diversity and cross-cutting patterns relevant in multicultural societies. For the second objective, these identified worldviews were classified by examining the ontological, epistemological, axiological, anthropological, and societal vision aspects of each worldview and aligning them with the corresponding IWF category. This demonstrates that the IWF is both capable of and useful for organizing worldviews in different contexts. The IWF’s five dimensions provide a structured yet flexible lens for comparing psychological constructs across diverse cultural settings, which facilitates meaningful worldview comparison without collapsing cultural specificity into generalizations. However, there was a clear disbalance in the distribution of research across the four IWF worldviews, with the traditional (50%) and integrative worldviews (29%) being more extensively studied compared to the modern (14%), and post-modern worldviews (7%). Reflecting on the potential imbalances in research conducted across cultures, it is evident that some worldviews (e.g., the traditional worldview) were more frequently studied in non-WEIRD contexts, while the modern worldview was more commonly studied in WEIRD populations. However, this trend is not absolute, and overlaps do exist; for example, traditional worldviews were also examined in migrant and Indigenous communities within WEIRD countries.

Coming to the third objective, various interesting connections between the IWF-classified worldviews and mental health were revealed. Within the traditional worldview, religious coping, cultural practices, collectivistic values, and religious spirituality were generally positively associated with mental health. Most importantly, religious coping frequently helped in the positive reinterpretation of traumatic experiences. The quality and style of religious engagement matters significantly, with collaborative coping styles demonstrating superior outcomes compared to passive or self-directed approaches. Religious worldviews also enhance well-being primarily in societies where religion is normative, while confidence and stability in beliefs serve as protective factors regardless of content. Additionally, collectivistic values, such as a sense of belonging, acceptance, support, and interdependence appeared frequently, and were important protective factors in various cultural contexts. The Africentric worldview emerges as particularly protective, buffering against suicidal ideation, aggressive behaviors, and race-based trauma through Ubuntu values and interventions like Sawubona Healing Circles. On the other hand, factors such as religious fundamentalism, worldview conflict, and restrictive spiritual beliefs, may pose challenges to mental health.

The modern worldview was characterized by an emphasis on materialism, individualism, secularism, and a mechanistic, reductionistic approach to understanding reality. The studies included indicated complex and often contradictory implications for mental health and well-being. While some aspects, such as individualism and worldview congruence to materialistic cultural standards may serve as protective factors in certain contexts, the modern worldview was more consistently associated with reduced well-being and an increased risk of psychological disorders. This relationship could be attributed to the prioritization of materialistic aims over pursuits that lead to greater well-being, such as relatedness, competence, and autonomy (Dittmar et al., 2014), in line with the Self-Determination Theory (Ryan & Deci, 2000). Important moderating factors emerged, showing that materialistic worldviews can provide some protection when they align with cultural standards, but generally compromise well-being by crowding out intrinsically meaningful pursuits. For individualism, the research shows it can also manifest problematically through workaholism, identity-performance fusion, and relational strain, suggesting that the context and expression of individualistic values matter significantly. For secularism, the literature provides crucial clarification: it is not secularism per se that determines mental health outcomes, but rather the confidence and stability within secular worldviews, with worldview instability emerging as a consistent risk factor.

The post-modern worldview showed mixed findings. While liberalism may have context-dependent implications for psychological well-being, the postmodern worldview’s emphasis on cultural diversity, globalization, and the integration of diverse identities appears to indicate positive effects on mental health, particularly for marginalized groups such as LGBTQ+ individuals through anti-oppressive practices and culturally aligned interventions. Environmental consciousness and nature connectedness, while potentially beneficial for well-being, may also be a mental health risk for younger generations struggling with the psychological impact of climate change.

Next, the integrative worldview included spirituality, Integrative-oriented Indigenous worldviews, nature connectedness, value-based, and cultural worldviews with mostly positive relationships to mental health. The included studies pointed to the protective effects of self-transcendence, secular reverence, and mystical experiences in promoting existentially adaptive attitudes, personal growth, as well as a sense of meaning and belonging. Anthroposophical and ecospiritual worldviews further demonstrate how transcendence conviction, awe, gratitude, and nature perception and connectedness maintained wellbeing during COVID-19. However, there were also some risks associated with spirituality, such as increased modern health worries and psychological distress when individuals struggle to reconcile spiritual experiences with their existing worldviews. Integrative-oriented Indigenous worldviews emphasized holism, connectedness with nature, cultural practices, and community in forming a sense of identity, a sense of belonging, and crucially related positively to mental health. Nature connectedness was positively associated with reduced symptoms of depression, anxiety, and stress, although socio-demographic and cultural factors may influence the strength of this relationship. Value-based worldviews of interconnectedness, authenticity, and self-acceptance encourage health-promoting lifestyles and reduce psychological distress. Finally, culturally grounded interventions rooted in the integrative worldview, such as the OCT and Belief Systems Analysis, show the importance of acknowledging and integrating clients’ cultural beliefs, values, and identities in promoting self-perception and overall well-being.

Lastly, the theme of worldview conflict/congruence emerged inductively across all four IWF worldviews. Despite this not being an explicit objective of the review, the theme appeared important to report. Maintaining a sense of meaning, security, confidence and consistency in beliefs and actions in accordance with one’s worldview was very important for mental health. This could be explained by the Terror Management Theory (TMT) and cognitive dissonance theory, which together suggest that encountering conflicting experiences or living in discordance to one’s worldview can lead to uncertainty, negative emotional responses, and therefore negatively affect mental health. Another explanation could be that living in congruence with one’s worldview provides a sense of coherence (SOC) to one’s life. SOC is a part of the salutogenic model (Antonovsky, 1996), which rejects a black and white perspective on health and illness, and instead places them at two ends of the same spectrum. The model further posits that the presence of Generalized Resistance Resources (GRRs) of meaningfulness, comprehensibility and manageability could lead an individual towards the healthy side of this spectrum. These GRRs help to comprehend the world, make connections between repeating life events, to learn from them and see them as part of a whole. Furthermore, the effects of psychological constructs may depend not only on individual-level beliefs or values, but also on how well these align with prevailing culture-level factors (Smith & Bond, 2019). This degree of cultural fit may influence the relationship between worldview and mental health.

Implications for Theory and Practice

Studying worldviews appears to be clinically relevant. Examining people’s worldviews through the IWF can be insightful for both clients and therapists, potentially shedding light on the unconscious belief systems and (in)congruent worldviews one holds. In addition, the cultural adaptation of therapy can serve as a common factor, leading to better treatment outcomes (Benish et al., 2011; Wampold, 2015). Common factors include the importance of considering the client’s conceptualization of mental illness, as well as their explanation of illness and preferred treatment approach. This suggests that cultural adaptation of treatments will enhance their effectiveness for individuals belonging to the specific cultural group for which the treatment was adapted (Benish et al., 2011). Taking this into consideration, worldview compatibility between the client, therapy, and the therapy itself may predict better treatment outcomes (Blow et al., 2012). Worldview matching is therefore, a promising solution to improving the effectiveness of psychological therapy.

Strengths and Limitations

The inclusion of diverse study populations, such as Indigenous communities, religious and non-religious individuals, and people from various cultural backgrounds, enhances generalizability, though some highly specific results bring this into question. Next, the methodological diversity, clarity and adequate sample sizes in many reviewed studies contribute to the robustness of this review. Especially in the context of worldviews, where research is scarce, deep insights were obtained into the compound nature of worldviews and their relationships with mental health. Moreover, the inductive emergence of the theme of worldview conflict/congruence depicts its significance in this context. The use of the IWF offered a valuable structure for comparing and synthesizing findings across diverse studies, enabling the identification of broad patterns and contrasts between worldviews. However, this categorical approach also has limitations. Worldviews are often fluid and context-dependent, and some individual studies resisted straightforward classification.

Additional limitations include the predominance of correlational designs in the included studies limits the ability to establish causality and explain the underlying mechanisms of the relationships between variables. Additionally, the reliance on survey studies in many of the included studies introduces possible biases and challenges in validation, especially when language barriers exist. While screening and classification achieved full consensus among six reviewers, inter-rater agreement statistics were not calculated. Furthermore, some mixed or contradictory findings, such as the differential effects of individualism and materialism on mental health, may be influenced by cultural or contextual differences (e.g., societal support systems, dominant value structures) and by methodological variations in how worldviews are operationalized across studies. The limited number of studies focusing on the post-modern and modern worldviews weakens the overall reliability of the findings related to these perspectives. Moreover, due to the limited scope of the review, the findings presented should be considered preliminary and introductory, rather than an exhaustive overview of the topic. Additionally, as with any review, the potential for publication bias cannot be entirely ruled out, as studies with non-significant or negative results may have been less likely to be published, potentially leading to an overestimation of the associations between worldviews and mental health outcomes.

Future Directions

The findings of this review have significant implications for mental health research and practice. The IWF was successfully used to organize, classify and explore worldviews in the context of mental health. Further research using the IWF in specific areas of mental health, such as anxiety or depression would help broaden the validity of this framework. In addition, considering WV conflict/congruence arose as an important inductive theme unexpectedly, further indictive themes may yet be undiscovered.

Culturally sensitive and contextually relevant interventions that incorporate individuals’ worldviews could be investigated using the IWF. The framework could potentially help in the training of mental health professionals to address the impact of worldview conflict/congruence on their clients’ well-being, and to develop strategies for developing a sense of meaning, purpose, and coherence in the face of conflicting or changing worldviews. Investigating how specific worldview features (e.g., spirituality or materialism) or domains (ontology or epistemology) interact with cultural context may also inform culturally sensitive clinical care. The review therefore, further depicts the need for a more inclusive and diverse framework such as the IWF for understanding and promoting mental health that goes beyond the dominant Western, reductionistic, and biomedical paradigms. Through the IWF, both researchers and practitioners can work towards developing more effective, equitable, and culturally responsive mental health policies and practices.

Methodologically, conducting and including more mixed-method, experimental and longitudinal designs could strengthen the evidence in this field and provide a better understanding of the causal pathways, if any. Future research could also explore the psychological and sociocultural mechanisms through which different worldviews influence mental health, for example by applying frameworks such as Self-Determination Theory, Sense of Coherence. Finally, while this review focused on adult populations due to the relatively stable nature of adult worldviews, the development of worldviews in children and adolescents could also be explored, especially given their foundational relevance and long-term impact on mental health.

Conclusion

The concept of worldviews is sparingly researched, despite its potentially far-reaching implications, specifically in the field of mental health. In this regard, this article identified multiple worldviews that were studied in relation to mental health. Using the IWF, the majority of the identified worldviews were classified, where the majority fell under the traditional worldview (49%) and the integrative worldview (28%), followed by the modern worldview (14%) and the postmodern worldview (9%). In their relationship to mental health, worldviews appear to be important. However, their positive or negative influence depend on several contextual factors. Maintaining a sense of meaning, security, consistency in their beliefs and actions, and therefore worldviews, seems to be linked to better mental health and well-being. Worldview congruence and conflict appear to be important topics for the research on worldviews and mental health and for mental healthcare practice.

Supplemental Material

sj-doc-2-jcc-10.1177_00220221251406577 – Supplemental material for Classifying and Understanding Worldviews in Mental Health: A Scoping Review

Supplemental material, sj-doc-2-jcc-10.1177_00220221251406577 for Classifying and Understanding Worldviews in Mental Health: A Scoping Review by Sashank Nyapati, Femke Truijens, Johannes Jacobus van Os and Erik Wim Baars in Journal of Cross-Cultural Psychology

Supplemental Material

sj-docx-3-jcc-10.1177_00220221251406577 – Supplemental material for Classifying and Understanding Worldviews in Mental Health: A Scoping Review

Supplemental material, sj-docx-3-jcc-10.1177_00220221251406577 for Classifying and Understanding Worldviews in Mental Health: A Scoping Review by Sashank Nyapati, Femke Truijens, Johannes Jacobus van Os and Erik Wim Baars in Journal of Cross-Cultural Psychology

Supplemental Material

sj-xlsx-1-jcc-10.1177_00220221251406577 – Supplemental material for Classifying and Understanding Worldviews in Mental Health: A Scoping Review

Supplemental material, sj-xlsx-1-jcc-10.1177_00220221251406577 for Classifying and Understanding Worldviews in Mental Health: A Scoping Review by Sashank Nyapati, Femke Truijens, Johannes Jacobus van Os and Erik Wim Baars in Journal of Cross-Cultural Psychology