Oomoto chinkon

1. Introduction

Version followed: Oomoto (大本, Kameoka and Ayabe, Kyoto Prefecture) as the organisation describes itself today, where chinkon (鎮魂, "pacifying or calming the soul") is practised as a quiet meditation before services; and the historical chinkon kishin (鎮魂帰神, "pacifying the soul, returning to the divine") of 1916–1923, described as scholars document it (Miura 2023; Tsushiro, Encyclopedia of Shinto; Stalker 2008 as reviewed by Dorman). The possession (kishin) component is given here as a public outline only, with no procedure.

What it is. Oomoto is a Shinto-derived new religion. Dictionary sources date its beginning to 1892 in Ayabe, with Deguchi Nao (出口なお) as foundress, whose revelations (ofudesaki, 筆先) serve as scripture, and her adopted son-in-law Deguchi Onisaburō (出口王仁三郎) as the organiser [source: Kotobank, Nihon Daihyakka Zensho and Seisenban Nihon Kokugo Daijiten entries]. Oomoto lists Nao and Onisaburō as its founders; its present Spiritual Leader is Deguchi Kurenai (b. 1956), with spiritual centres at Ayabe (Baishō-en) and Kameoka (Ten'on-kyō) [source: Oomoto, Organization and activities]. The state suppressed the movement in 1921 and, far more severely, in 1935; it was dissolved in 1936, re-formed as Aizen-en in 1946 and took back the name Oomoto in 1952 [source: Kotobank; Dorman 2008].

Chinkon kishin, as scholars describe it. In the Encyclopedia of Shinto, chinkon means procedures for healing and directing spirits and, by extension, joining a deity's spirit with a human subject. Kishin means possession by the spirit of a kami. Kishin may come suddenly and spontaneously, or it may be induced through chinkon. The four-character compound became common only after Oomoto began to use it [source: Tsushiro, EOS "Chinkon kishin"]. In Oomoto usage, the saniwa (審神者) is the person who interprets the words of a possessing deity [source: Nakajima, EOS "Saniwa"]. Onisaburō himself acted as saniwa when he first met Nao in 1898 and assessed the spirit possessing her [source: Miura 2023, p. 165]. In the 1910s he promoted chinkon kishin as a tool for spreading the faith, and practitioners believed it let them talk with various spirits and brought blessings [source: Miura 2023, p. 156; Dorman 2008, p. 385]. Secondary accounts trace the method to Honda Chikaatsu (1822–1889) and his student Nagasawa Katsutate, who taught Onisaburō [uncertain: secondary, unverified].

What remains today. After the First Oomoto Incident (1921), Onisaburō officially banned chinkon kishin in March 1923. Some adherents reportedly kept practising it [source: Miura 2023, p. 169 and n. 23]. Secondary sources say that Oomoto now practises only chinkon, as a modified meditation, and no kishin; that Onisaburō replaced kishin with a blessing rite using rice ladles (miteshiro o-toritsugi); and that groups descended from Oomoto (Church of World Messianity, Seichō-no-Ie, the Mahikari movements, Shintō Tenkōkyo, Ananaikyo and others) adapted or kept versions of it [uncertain: secondary, unverified]. A talk published on Oomoto's English site describes "chinkon meditation" opening a monthly service at one branch, said to be a local custom, which the speaker found settled his mind [source: Walsh 2008, Oomoto English site].

How change is understood. As Oomoto and scholars attribute it, chinkon calms and settles the person's spirit so that it can be rightly related to the divine. Historically, kishin was meant to bring communication with kami and spirits, with the saniwa discerning which spirit spoke [source: Tsushiro, EOS; Miura 2023]. These are the tradition's own concepts. They are reported here, neither affirmed nor dismissed. For the psychotherapist, change comes from understanding what the practice means to the client, telling a culturally normal trance or meditative experience apart from distress or illness, and supporting the client's own practice within their community [synthesis].

Scope of this guide. This is a religious organisation and its practice, not a therapy. The concrete procedures below are the psychotherapist's own work with a client who practises or has practised chinkon, or who comes from a family or group with a chinkon kishin history. The therapist never teaches, leads or induces chinkon or kishin. Teaching belongs to Oomoto and its clergy [synthesis]. Related guides: 281 (Seicho-no-Ie shinsokan, which encyclopedias trace to Oomoto chinkon), 283 (Cao Dai mediumship), 127 (spirit writing, fuji) and 246 (sama).

2. Framework

How Oomoto organises practice. Oomoto runs training at the Grand Dojo (大道場修行) and Grand Dojo special courses (大道場特別講座) [source: Oomoto, Organization and activities]. A recent course flyer for a two-night special course at the Kameoka Grand Dojo lists morning worship, pilgrimage to sacred sites, attendance at festival rites, a commemorative lecture and an evening session labelled "go-shingyō" (ご神業, "divine work"), which the flyer does not explain. It states that anyone may attend ("どなたでも受講していただけます") [source: Oomoto Grand Dojo course flyer]. Monthly services (tsukinamisai) and festivals such as the all-night Setsubun Great Purification take place at the centres [source: Oomoto, Organization and activities; Walsh 2008]. How chinkon is taught within these courses, and any certification of instructors or saniwa today, is not described in the sources consulted [uncertain: not verified]. Clients who want to learn chinkon should be directed to Oomoto itself.

The therapist's work in phases [synthesis; no session counts are given in any source]:

Engagement and cultural assessment. Goals: learn what Oomoto, chinkon and any possession history mean to the client; build a shared language. Move on when the client's explanatory model is clear and the client feels their faith is respected.
Differential and safety review. Goals: tell a culturally normative meditative or trance experience apart from dissociative disorder, psychosis, mania, a medical cause or adverse meditation effects, without treating belief itself as a symptom. Move on when risk is assessed and any medical or psychiatric referral is made.
Client-led integration or adjustment. Goals: help the client use (or pause, or reduce) their practice in ways that serve their wellbeing, with Oomoto's own teachers as the authority on the practice. Move on when the client has a workable plan and knows whom to consult.
Collaboration and review. Goals: liaise with clergy or a physician with consent, review outcomes, address any religious trauma or community rupture.

Format: individual sessions, in the client's language (Japanese terms where the client uses them). Pace is set by the client. Phases can overlap: safety concerns in any phase take priority [synthesis].

3. Guiding principles

Attribute, do not adjudicate. Describe kami, spirits, possession and saniwa as Oomoto and scholars hold them. In practice: say "in your tradition..." and never argue the reality of spirits [source: Dein & Illaiee 2013; synthesis].
Culturally accepted possession is not a disorder by itself. DSM-5 places possession within dissociative identity disorder but excludes it when it is part of a broadly accepted cultural or religious practice [source: Dein & Illaiee 2013]. In practice: the question is distress, impairment and fit with the client's group, not the presence of trance.
Avoid both errors. Clinicians should neither mistake culturally sanctioned belief for psychosis nor assume all unusual experiences are cultural and so miss illness [source: Dein & Illaiee 2013]. In practice: hold both possibilities open until the assessment is done.
Use lived-experience markers. Distress, function, duration, a critical stance, cultural fit, other disorders, sense of control, growth over time and helpfulness to others help separate spiritual experience from disorder; the authors note these criteria still lack controlled testing [source: Menezes & Moreira-Almeida 2009]. In practice: ask about each one, gently.
Public outline only. Oomoto banned kishin in 1923, and successor groups keep their versions for members [source: Miura 2023; uncertain: secondary, unverified for successor groups]. In practice: never ask a client to describe or demonstrate a restricted rite; never suggest one.
The therapist is not a saniwa, priest or teacher. In practice: do not interpret what a spirit "said", do not tell the client which spirit was present, and refer questions of discernment to Oomoto clergy [synthesis].
History matters. Oomoto lived through two state suppressions, with arrests, demolition and the persecution of believers who refused to renounce their faith [source: Dorman 2008, pp. 385–386]. Contemporary critics also called chinkon kishin a "hypnotic trick" [source: Miura 2023, p. 158]. In practice: expect wariness of psychology and medical labels, and earn trust.
Adverse experiences can happen to anyone. Challenging meditation experiences are not limited to people with prior conditions, intensive retreats or poor supervision [source: Lindahl et al. 2017, PLOS ONE, via Brown University]. In practice: screen every client who meditates, without assuming fragility.
No health claims. No source shows chinkon treats physical illness; historic claims of blessings are reported as belief only [source: Miura 2023, p. 173; synthesis]. In practice: route physical-health questions to the client's doctor; never advise on medicines.
Consent and client lead. In practice: bring religion in only as far as the client wishes; ask before contacting clergy [synthesis].

4. Intervention inventory

All items are the psychotherapist's own work alongside the client's practice. None teaches or induces chinkon or kishin. The steps are [synthesis] unless a source is named.

4.1 Respectful enquiry into the practice and its meaning

Purpose: learn what Oomoto, chinkon and any experience of kishin mean in the client's life before any clinical judgement. Use at intake whenever the client mentions Oomoto, chinkon, spirits or a family history in the movement.
Steps: (1) Ask permission to talk about faith. (2) Ask how the client came to Oomoto (born into it, joined, left) and what services, courses or branch activities they take part in. (3) Ask what chinkon is like for them and what it gives them, in their own words; do not ask for the method. (4) Ask whether they have had experiences they would call kishin, kamigakari (神懸り, being possessed by a deity) or contact with spirits, and how their community understood them. (5) Reflect back in the client's terms, and check the summary with them.
Example language (illustrative): "You mentioned chinkon before the monthly service. I'm not asking how it's done, that belongs to your tradition. I'd like to know what it's like for you and what it means."
Watch for: the client relaxing and using their own vocabulary is a sign it is working. Guardedness may reflect the movement's history of suppression and of being called superstition by psychologists [source: Miura 2023, p. 158; Dorman 2008]. Name that history if it seems relevant, and go slowly.

4.2 Cultural formulation and explanatory model

Purpose: build a shared understanding of the problem that includes the client's religious framework. Use early, and again whenever spiritual explanations come up.
Steps: (1) Use the DSM-5-TR Cultural Formulation Interview, including its supplementary module on spirituality, religion and moral traditions, as the manual presents it, without reproducing items [uncertain: not verified]. (2) Ask for the client's own explanation of the problem (spiritual, relational, medical, or several at once). (3) Ask what Oomoto teaching, clergy or family would say about it. (4) Ask what help the client has already sought (prayer, branch leaders, doctors). (5) Write a formulation that holds the spiritual and clinical accounts side by side. Dein & Illaiee stress understanding each patient's explanatory model and working with religious community members [source: Dein & Illaiee 2013].
Example language (illustrative): "Some people see this as a spiritual matter, some as stress or illness, and many see it as both. How do you understand it? And how would people at your branch see it?"
Watch for: both accounts staying in the room without a fight. If the client feels the clinician is "explaining away" their faith, step back and re-affirm respect.

4.3 Mapping which practice the client means

Purpose: avoid confusion between present-day Oomoto chinkon (a quiet meditation), the historical chinkon kishin with a saniwa (banned by Oomoto in 1923), and versions kept or adapted by other groups. Use when the client speaks of possession, spirit-healing or "chinkon" in a group setting.
Steps: (1) Ask which group teaches the practice the client does, and where. (2) Ask whether it is a seated meditation, a blessing rite, or a practice in which a spirit is said to speak through a person with someone interpreting. (3) Note only the outline: who leads, how often, whether there is a saniwa or equivalent, how the group handles difficult experiences. (4) Do not ask for words, sequences or restricted details. (5) Record the version in the notes.
Example language (illustrative): "Different groups use the word chinkon in different ways. In your group, is it quiet sitting, or is there a part where someone is understood to speak for a spirit?"
Watch for: practice in an unaffiliated or informal circle, or practice of possession without anyone in the role the tradition gives to a saniwa. Onisaburō himself warned about uncontrolled possession without a capable saniwa [source: Miura 2023, pp. 168–169]. This is a point to explore, not a diagnosis.

4.4 Non-pathologising review of trance and possession experiences

Purpose: decide whether an experience is a culturally normal religious experience or is causing harm. Use when the client reports trance, voices, a sense of a spirit or kami present, or loss of self-control during or after practice.
Steps: (1) Start from the cultural exclusion: in DSM-5, possession that is part of a broadly accepted cultural or religious practice is not a disorder [source: Dein & Illaiee 2013]. (2) Go through the lived-experience markers: distress; impairment of work or relationships; duration; whether the client can hold a reflective view of the experience; fit with their group; other mental disorders; sense of control (starts and ends in the expected setting); growth over time; and helpfulness to others [source: Menezes & Moreira-Almeida 2009]. (3) Ask whether the experience happens only within practice or spills into daily life. (4) Ask how the client's community views it: Lewis's distinction between "central" possession supported by religious ceremony and "peripheral" possession seen as evil invasion is useful here [source: Dein & Illaiee 2013]. (5) Summarise with the client which features look like healthy religious experience and which are causing concern.
Example language (illustrative): "In your tradition this kind of experience has a place. What I want to understand is whether it's helping you or troubling you. Does it come only during services, or at other times too? Can you come back to yourself when you want to?"
Watch for: if most markers point to healthy experience, affirm it and do not treat it as a symptom. If several point to concern, move to 4.5 or 4.6. The authors note the markers are not yet tested in controlled studies, so use them as a guide, not a rule [source: Menezes & Moreira-Almeida 2009].

4.5 Red-flag review for psychosis or mania, and referral

Purpose: avoid missing a psychotic or manic illness behind religious content. Use when 4.4 raises concern.
Steps: (1) Ask about experiences outside the religious setting: voices, being controlled, unusual beliefs that the client's own community does not share. (2) Ask about sleep, energy, speech, spending and risk-taking. (3) Ask family or community members, with consent, whether the client seems different from how others in the group experience chinkon. (4) Assess risk to self or others according to current standards. (5) Refer to a psychiatrist or physician for assessment, including possible medical causes such as seizures, substances or delirium. Make the referral in a way that keeps the faith in the picture. (6) Never advise on medicines.
Example language (illustrative): "You've told me others at your branch don't hear what you're hearing between services. That makes me want a doctor's view as well, alongside your faith, not instead of it."
Watch for: Dein & Illaiee note that accepting the patient's explanation can help them accept medical treatment [source: Dein & Illaiee 2013]. A client who feels respected is more likely to attend. Urgent risk overrides everything else.

4.6 Dissociation-informed assessment and grounding

Purpose: recognise a dissociative pattern (loss of time, switching identities, possession-like states outside ritual) and help the client stay present. Use when trance-like states occur unbidden, cause distress or follow trauma.
Steps: (1) Ask about gaps in memory, feeling outside the body, or another identity taking over outside sanctioned settings. (2) Ask gently about trauma history. (3) Teach simple grounding (orienting to the room, naming objects, feeling the feet on the floor) that the client can use if a state arises outside practice. (4) Agree with the client whether to pause or reduce practice while assessment continues, and whom in their tradition to tell. (5) Refer for specialist dissociation assessment where indicated. DSM-5 places possession-form presentations within dissociative identity disorder when the cultural exclusion does not apply [source: Dein & Illaiee 2013].
Example language (illustrative): "When you feel yourself going, can you look round the room and tell me three things you see? This isn't instead of your practice; it's for the times it happens when you don't want it to."
Watch for: grounding working within minutes; fewer unbidden episodes; the client keeping a sense of choice. Worsening after trauma talk means slowing down.

4.7 Screening for adverse meditation effects; dose-reduction

Purpose: catch challenging experiences linked to meditative practice, including present-day chinkon or intensive courses. Use before a client attends Grand Dojo training or a course, and whenever new symptoms follow practice.
Steps: (1) Ask about the seven domains documented in the Varieties of Contemplative Experience study: cognitive, perceptual (such as sensitivity to light or sound), affective (fear, anxiety, loss of emotion), somatic (insomnia, involuntary movements), conative (motivation or will), sense of self, and social [source: Lindahl et al. 2017, PLOS ONE, via Brown University]. (2) Ask about sleep, diet and exercise during practice periods, since health behaviours were among the factors the study identified [source: Lindahl et al. 2017, PLOS ONE, via Brown University]. (3) If difficulties are present, discuss with the client reducing the length or frequency of practice, or pausing, and consulting their teacher. The client decides; the therapist does not set a schedule. (4) Normalise: such experiences are known and are not the client's fault [source: Lindahl et al. 2017, PLOS ONE, via Brown University]. (5) Britton's Cheetah House and the systematic review by Farias et al. 2020, Acta Psychiatrica Scandinavica, are further resources [uncertain: not verified]. Trauma-sensitive mindfulness (Treleaven 2018) offers published adaptations [uncertain: not verified].
Example language (illustrative): "Some people find sitting practice brings up unexpected things: trouble sleeping, feeling unreal, strong fear. That's known to happen and it isn't a failing. Has anything like that come up for you?"
Watch for: effects lasting days to months, sometimes much longer, and interfering with work after intensive practice [source: Lindahl et al. 2017, PLOS ONE, via Brown University]. Improvement after reducing practice and talking with someone who knows these experiences is a good sign.

4.8 Client-led integration of chinkon into coping

Purpose: support a client who finds chinkon calming to use it as a resource, as their tradition teaches it. Use when the client wants their faith practice to be part of their recovery.
Steps: (1) Ask what the client already does and when it helps. (2) Ask where it fits in their week (services, home altar, branch gatherings). (3) Help them plan when to use it (for example, before a stressful event) and when not to (for example, when they feel unreal or flooded). (4) Do not teach, alter or lead the practice in session; any question about the method goes to their teacher. (5) Review its effect at later sessions.
Example language (illustrative): "You said chinkon helps you settle. Would it help to plan when you'll use it this week? How to do it is for your teachers; I'm interested in how it fits with everything else."
Watch for: calmer mood and steadier routines. A talk on Oomoto's site reports chinkon helping to settle the mind [source: Walsh 2008]. Signs of 4.7 or 4.6 mean changing the plan.

4.9 Working with family and community history

Purpose: address meanings carried from the past: relatives who practised kishin, the suppressions of 1921 and 1935, or pride and stigma about the faith. Use when the client's distress is tied to family or group history.
Steps: (1) Invite the family story of Oomoto. (2) Acknowledge documented persecution where it is part of the story: arrests, demolition of property and the interrogation of believers [source: Dorman 2008, pp. 385–386; Kotobank]. (3) Explore what the client inherited (beliefs, fears, loyalties). (4) Help the client choose what they want to keep, change or question. (5) Where possession experiences in the family were frightening, explore their meaning with 4.4 rather than labelling them.
Example language (illustrative): "Your grandmother's faith went through hard times when the state cracked down on it. How has that history shaped how your family talks about Oomoto, or about doctors and psychologists?"
Watch for: relief, a richer story, the client feeling free to hold their own view. Loyalty conflicts and grief may surface.

4.10 Collaboration with Oomoto clergy or teachers, with consent

Purpose: bring in the tradition's own authority on practice and discernment. Use when the client wants guidance on practice, has had a disturbing experience in a group, or needs a plan that both the clinic and the community support.
Steps: (1) Ask whether the client wants contact and with whom (a branch leader, a staff member at a centre). (2) Get written consent and agree what to share. (3) Ask the teacher's view on the client's practice and on any pause or change, without asking for restricted content. (4) Share only what the client allows, and explain clinical concerns in plain terms. (5) Agree roles: the teacher guides practice; the therapist addresses mental health; the physician addresses physical health. Dein & Illaiee recommend working with religious professionals and mutual education [source: Dein & Illaiee 2013]. Oomoto describes itself as active in interfaith cooperation [source: Oomoto, Organization and activities].
Example language (illustrative): "Would it help if I spoke with someone at your branch? I'd only share what you agree to, and I'd ask for their view on how much practice is right for you just now."
Watch for: a shared plan; the client feeling supported by both sides. Pressure on the client from either side means pausing the collaboration.

4.11 Teacher relationship, group dynamics, leaving and religious trauma

Purpose: notice power and control dynamics in any group, and support clients who leave. Use when a client reports pressure, fear or rupture in a group, including unaffiliated possession circles.
Steps: (1) Ask how decisions are made, who interprets spirit messages, and whether the client can say no or take a break. (2) Note signs of coercive control as general clinical concerns: isolation from family, control of money or time, fear-based teaching, punishment for doubt [synthesis]. Independent reports of coercive control in present-day Oomoto: none found in the sources consulted. (3) If the client has left, explore loss of community, fear of spiritual consequences and identity change. (4) Support re-building relationships and meaning, religious or not. (5) Avoid pejorative labels for the group; describe behaviours.
Example language (illustrative): "In your group, if you felt the practice wasn't right for you, could you step back? What would happen?"
Watch for: clearer choice and less fear. Fear of spiritual harm on leaving may need patient, respectful work.

4.12 Role boundaries and self-disclosure

Purpose: keep the therapist out of the role of saniwa, priest or teacher. Use throughout.
Steps: (1) Decline to interpret spirit messages or to say which spirit was present. (2) Decline to teach or join the client's practice. (3) Disclose the therapist's own religious views only if it helps the client, briefly. (4) Avoid dual relationships, for example attending the client's branch as a fellow member. (5) Follow the profession's ethics code and spiritual and religious competencies (Vieten et al. 2013) [uncertain: not verified; synthesis].
Example language (illustrative): "Whether that was a kami speaking isn't something I can judge; that's a question for your tradition. What I can help with is how it's affecting you."
Watch for: the client looking to the therapist for spiritual verdicts. Redirect to clergy kindly.

5. Handling problems

The sources used do not give clinical guidance specific to Oomoto. The responses below are [synthesis] unless a source is named.

Distrust of psychology. Oomoto was publicly criticised by psychologists in its early decades, and chinkon kishin was called a "hypnotic trick" [source: Miura 2023, p. 158; Dorman 2008, p. 385]. Response: name the history openly, state that the aim is not to judge the faith, and let the client set how much religion enters therapy.
Rupture: the client feels their experience was pathologised. Response: apologise for the impression, restate the cultural exclusion (4.4), ask what felt dismissive, and return to the client's own words. Illustrative: "I may have sounded as if I was explaining your experience away. That's not what I intend. Can you tell me what landed badly?"
The client asks the therapist to confirm a spirit or kami spoke. Response: decline kindly (4.12) and offer to support contact with clergy (4.10).
The client wants to try possession practice informally, alone or in an unaffiliated circle. Response: explore the wish and what it would give them; note that Oomoto itself banned kishin in 1923 and that Onisaburō warned against uncontrolled possession without a capable saniwa [source: Miura 2023, pp. 168–169]; encourage the client to consult a legitimate teacher of their tradition; never coach the practice. If dissociative or psychotic features are present, discuss pausing.
Overwhelm during or after practice (fear, unreality, unbidden trance). Response: grounding (4.6), discussion of reducing or pausing practice with the client's teacher (4.7), sleep and routine, and medical review if symptoms are severe or new. Escalate to urgent care for risk.
Stuck: unclear whether experiences are spiritual or illness. Response: hold both views, monitor the markers in 4.4 over time, gather collateral history with consent, and seek a psychiatric opinion. Dein & Illaiee warn against both over- and under-diagnosis [source: Dein & Illaiee 2013]. The DSM-5-TR code for a religious or spiritual problem, Z65.8, may be used where the focus of care is a religious or spiritual problem that is not a mental disorder.
Non-adherence to referral or treatment (the client prefers religious help only). Response: respect the choice where risk allows; keep the door open; offer joint working with clergy and the physician; review risk regularly. Never advise on medicines; route questions about them to the prescriber.
Family members insist the client is possessed, or that the client must stop practising. Response: meet the family with consent, map each person's explanatory model (4.2), and look for shared goals such as safety and sleep.
Children or young people in possession or spirit rites. Response: ask who is involved, whether there is any restraint, deprivation, harsh treatment or blame of the child as "possessed", and follow local safeguarding procedures if harm is suspected. Seek the child's assent and the parents' consent for any therapy. No safeguarding guidance specific to Oomoto appears in the sources consulted.
Health claims. Historic followers were drawn partly by promised material blessings [source: Miura 2023, p. 173]. Response: treat health beliefs respectfully, but route physical symptoms to the client's doctor. No source presents chinkon as a treatment for physical disease.
Scrupulosity about doing the practice or rites "correctly". Response: where fear of error, repeated checking or reassurance-seeking about ritual is prominent and distressing, assess for OCD with religious themes and consider exposure and response prevention adapted in consultation with the client's religious authority [uncertain: not verified].
The client has left and fears spiritual consequences. Response: see 4.11; allow grief for lost community; avoid both pushing return and pushing rejection.

Sources

Web sources:

Books and works cited:

Stalker, N. K. (2008). Prophet Motive: Deguchi Onisaburō, Oomoto, and the Rise of New Religions in Imperial Japan. University of Hawai'i Press (via Dorman 2008).
Staemmler, B. Chinkon kishin: Mediated Spirit Possession in Japanese New Religions [uncertain: not verified].
American Psychiatric Association. DSM-5-TR, including the Cultural Formulation Interview and the code for a religious or spiritual problem.
ICD-10-CM Z65.8, Other specified problems related to psychosocial circumstances (includes 'Religious or spiritual problem'), https://www.unboundmedicine.com/icd/view/ICD-10-CM/945432/all/Z65_8___Other_specified_problems_related_to_psychosocial_circumstances
Farias et al. 2020, Acta Psychiatrica Scandinavica; Treleaven, D. (2018), Trauma-Sensitive Mindfulness; Vieten, C. et al. (2013), spiritual and religious competencies [uncertain: not verified].

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