Is spirituality used for psychological problems?

Yes. Should it? No. Psychological issues and emotional problems should be addressed by a trained therapist, not a spiritual teacher. Some reasons:
1. John Welwood introduced the term "spiritual bypassing" 30 years ago. He calls it "premature transcendence." He also gave a long interview, some of which is quoted below.

2. Dorothy Hunt and John Prendergast gave a 6 hour workshop on this subject in February. They rename it "conceptual bypassing."

3. I have directly witnessed dozens of cases of people using satsangs to inquire about problems that are purely psychological and emotional in nature. Dying pets, relational conflicts, depression, etc. People actively encourage each other to do spiritual bypassing. (The "identity split" per Adya).
4. The problem of spiritual teachers themselves awakening in the middle of emotional problems (see my blogpost on Jeff Foster) and continuing to teach with unresolved conflicts.
5. Numerous references support this. Search keywords "spiritual bypass." Also referred to as traps.

KEY REFERENCE - Quotes from John Welwood (refer to my pdf in INQUIRIES folder):
See bottom for possible explanation of stuckness in emptiness or bliss.
KEY POINT:

• "We turn to the dharma to feel better, but then may unwittingly wind up using spiritual practice as a substitute for facing our psychological issues."

TF: So how does our psychological wounding affect our spiritual practice?
JW: ...a spiritual practitioner can become... a compensatory identity that covers up and defends against an underlying deficient identity...spiritual practice can be used in the service of denial and defense...(and)...becomes compartmentalized...and remains unintegrated with our overall functioning.
TF: Can you give some more examples of how this shows up in Western practitioners?
JW: I often work with dharma students who have engaged in spiritual practice for decades...their practice has been beneficial..yet despite sincerity...they seek out psychological work because they remain wounded and...they may be acting out their wounding in harmful ways. (Joel notes: such as teaching others to awaken - false teaching?)...Often dharma students who have...some compassion for others are hard on themselves for falling short of their spiritual ideals, and...their spiritual practice becomes dry and solemn. Or being of benefit to others turns into a duty, or a way of trying to feel good about themselves. Others may unconsciously use their spiritual brilliance to feed their narcissistic inflation and devalue others or treat them in manipulative ways.
People with depressive tendencies who may have grown up with a lack of loving attunement in childhood...Not only...feel bad about themselves, but regard their insecurity as a further fault—a form of me-fixation, the very antithesis of the dharma— which fuels their shame or guilt. Thus they become caught in a painful struggle with the very self they are trying to deconstruct.
The sangha often becomes an arena where people play out their unresolved family issues. It’s easy to project onto teachers or gurus, seeing them as parental figures, and then trying to win their love or else rebelling against them. Sibling rivalry and competition with other sangha members over who is the teacher’s favorite is also common.

Meditation is also used to avoid...feelings and unresolved (issues).For those in denial about their personal feelings or wounds, it can reinforce a tendency toward coldness,...or interpersonal distance. (EXPLAINS STUCK IN EMPTINESS?). They are at a loss when it comes to relating directly to their feelings or to expressing themselves personally in a transparent way. It can be quite threatening when those of us on a spiritual path have to face our woundedness, or emotional dependency, or primal need for love. (EXPLAINS STUCK IN BLISS?)

In effect, identifying oneself as a spiritual practitioner becomes used as a way of avoiding a depth of personal engagement with others that might stir up old wounds and longings for love.