Dreamspell galactic signature

1. Introduction

Version followed: the Dreamspell / 13 Moon calendar of José and Lloydine Argüelles (Dreamspell kit, 1990; Thirteen Moons in Motion, 1992) as continued by José Argüelles's Foundation for the Law of Time and his Time and the Technosphere (Bear & Company, 2002). The Foundation's own tutorial and Book of Kin pages are the primary statement of the system [uncertain]. This is distinct from the 260-day count kept by Maya daykeepers in highland Guatemala.

What it is. Dreamspell is a calendar and typology system, not a therapy. It combines 13 "galactic tones" with 20 "solar seals" (named glyphs such as Red Dragon, White Wind, Blue Night, Yellow Seed) into 260 combinations, called kin. Each day carries one kin. A person's "galactic signature" is the kin that falls on their birth date in the Dreamspell count. The system also has a solar year of 13 moons of 28 days plus a "Day Out of Time" (25 July). A leap day is counted as "0.0 Hunab Ku", outside the 260-day count [source: Wikipedia, Dreamspell; uncertain: secondary, unverified]. Current apps calculate the daily signature and "oracle" relationships named guide, analog, antipode and hidden/occult, and offer journals tied to dates and kin [source: Dreamspell app listing, App Store].

Its own account of change. Argüelles held that the Gregorian calendar and the 60-minute hour impose an artificial "12:60" timing frequency on industrial society. He held that living by a natural 13-moon, 28-day calendar would realign people with natural time; he linked calendar change to peace [source: Simon & Schuster, Time and the Technosphere]. The Argüelles also described time as cyclic and "Time is Art" as an aim [source: Wikipedia, Dreamspell; uncertain: secondary, unverified]. In The Mayan Factor (1987) he linked the Maya to galactic knowledge and to a transformation in 2012 [source: Hoopes 2011]. These are the founder's claims, reported here as he made them.

Its relation to the Maya calendar. The scholar of religion Robert Sitler (Nova Religio, 2006) writes that Dreamspell bears only a superficial resemblance to the tzolk'in that contemporary Maya daykeepers still use. He reports that Argüelles acknowledged "fundamental discrepancies" and called his system "Galactic Maya" rather than Indigenous Maya. Sitler is concerned that Dreamspell may be better known outside the Maya world than the ritual calendar daykeepers have kept for over two thousand years [source: Sitler 2006]. Some current apps state that the system is a modern spiritual calendar distinct from traditional Maya calendars [source: Dreamspell app listing, App Store].

Evidence status (one line). No controlled tests of Dreamspell signature claims are known [uncertain: not verified]. Its claims about galactic timing and the "12:60 frequency" are the founder's, untested. Scholars state that its day count is not the traditional Maya count [source: Sitler 2006; Hoopes 2011].

For the therapist. A client may arrive with a galactic signature, a daily kin habit, a 13 Moon almanac or a 2012 history. The therapist's work is the client's meaning: signature as reflective material and identity. The work also covers decisions and relationships made by kin, compulsive daily consulting, costs, cultural respect toward Maya traditions, and the aftermath of 2012 date-setting. The therapist never calculates or reads the client's signature [synthesis]. Typology is never a diagnostic tool [synthesis].

2. Framework

This is a framework for clinical work with a client who uses Dreamspell, not a Dreamspell protocol. No source gives a session count or format; fit the work into the client's ongoing therapy [synthesis].

Phase A: Noticing and inviting. Goal: learn that the system matters to the client and invite it in on the client's terms. Move on when the client has said what Dreamspell is for them and agreed to explore it [synthesis].

Phase B: Cultural and meaning assessment. Goal: a cultural formulation using the DSM-5-TR Cultural Formulation Interview (CFI) and its spirituality, religion and moral traditions supplementary module [uncertain: not verified]. Clarify which count the client uses (Dreamspell, a traditional Maya count, an app), what community they belong to, and what they spend. Move on when the system's role is mapped: comfort, rhythm, identity, community, decision aid or compulsion [synthesis].

Phase C: Function and risk screen. Goal: separate a belief held calmly from (1) decisions made for the client by kin, (2) reassurance-seeking or compulsive consulting, (3) symptoms explained away by the calendar, and (4) unusual experiences that need differential assessment. Move on when any red flags are routed (medical, psychiatric or OCD assessment) [synthesis].

Phase D: Reflective and decision work. Goal: use the signature as projective material, loosen self-limiting labels, and return decisions to the client's own values. Move on when the client can hold the signature as one perspective among several [synthesis].

Phase E: Cultural respect, community and history. Goal: if the client raises it, explore their relationship with Maya cultures, with the movement's communities and costs, and with 2012 expectations (cross-refer 144) [synthesis].

Phase F: Integration. Goal: the client keeps what is useful (rhythm, reflection, belonging) without dependence. End when the system no longer drives distress or decisions the client does not endorse [synthesis].

Phases overlap; risk findings in Phase C take priority at any point [synthesis].

3. Guiding principles

Attribute, do not adjudicate. Describe kin, tones and seals as Dreamspell holds them ("in Dreamspell, your signature is…"). Neither confirm nor dismiss them [synthesis].
Client's language first. Use the client's terms (kin, wavespell, guide) with a short gloss in notes. Do not import the therapist's own spiritual or sceptical framework [synthesis].
The therapist is not a reader. Do not calculate, look up or interpret signatures, oracles or daily kin for the client. If the client brings a reading, work with what it means to them [synthesis].
Separate roles. A therapist who also practises Dreamspell, astrology or similar keeps that practice entirely outside therapy. No readings, no sales and no referrals to their own practice [synthesis].
Typology is not diagnosis. A signature never explains, rules out or replaces assessment of mood, sleep, energy, attention or relationships [synthesis].
Function over content. What matters clinically is what the system does in the client's life (comfort, rhythm, belonging, avoidance, compulsion), not whether it is true [synthesis].
Differentiate without pathologising. Synchronicity experiences are common among users and are reported as meaningful [source: Techgnosis 2007]. Assess for psychosis, mania or OCD only on features of those conditions, never on the belief itself [synthesis].
Cultural humility toward two groups. Respect the client's chosen practice, and respect that Maya daykeepers keep a different, living count [source: Sitler 2006]. Raise the distinction only when it serves the client's own questions [synthesis].
Decisions belong to the client. Explore how kin informs choices; return authority to the client's values and evidence [synthesis].
Watch costs and dependence. Notice spending on almanacs, courses, apps and paid readings, and reliance on a teacher or community for daily direction [synthesis].
Safeguard children. A child's kin is never a substitute for developmental, medical or educational assessment [synthesis].
Competence and consultation. Use spiritual and religious competency frameworks (Vieten et al. 2013) [uncertain: not verified]. Seek consultation when unsure [synthesis].

4. Intervention inventory

No published psychotherapeutic use of Dreamspell is cited here [uncertain: not verified]. The interventions below are general clinical procedures adapted to clients who use it, and are the author's synthesis unless a source is cited [synthesis].

4.1 Open, curious inquiry

Purpose: invite the system into therapy without judgement when the client mentions a kin, "my signature", a 13 Moon date or the Day Out of Time.
Steps: (1) Notice the reference and reflect it back. (2) Ask what it is and how long they have used it. (3) Ask what it gives them. (4) Ask permission to return to it. (5) Note the client's terms and glosses.
Example language (illustrative): "You mentioned you're in a particular wavespell this week. I'd like to understand what that means for you, if you're happy to say."
Watch for: shame or defensiveness (expected ridicule); over-explaining to win approval. It is working when the client describes the practice in their own words without checking your reaction.

4.2 Cultural Formulation Interview with the spirituality module

Purpose: place Dreamspell within the client's cultural identity, explanations of distress, supports and help-seeking.
Steps: (1) Use the CFI core domains (cultural definition of the problem, perceived causes, stressors and supports, cultural identity, coping and help-seeking, the clinician–client relationship). (2) Add the spirituality, religion and moral traditions supplementary module [uncertain: not verified]. (3) Ask how Dreamspell explains the current problem and what the client's community would suggest. (4) Record Dreamspell as one part of identity, not a symptom.
Example language (illustrative): "Some people make sense of hard times through their spiritual practice. Does your calendar practice say anything about what's happening for you now?"
Watch for: the system being the client's only explanation for distress; conflict between the client's practice and family religion. Working when the formulation includes the client's view alongside clinical observations.

4.3 Clarifying which count the client uses

Purpose: avoid confusion. Dreamspell, traditional Maya counts and apps can give different days [source: Sitler 2006].
Steps: (1) Ask where the signature came from (kit, book, almanac, app, teacher, website). (2) Ask whether they follow Dreamspell or a traditional Maya count, or are unsure. (3) If unsure and it matters to them, note it as a question to explore later; do not resolve it yourself. (4) Never compute or correct the signature [synthesis].
Example language (illustrative): "Where did you first learn your signature? Was it from a book, an app, a teacher?"
Watch for: distress on discovering that another count gives a different signature (identity disruption). Working when the client can describe their source calmly.

4.4 Signature as reflective or projective material

Purpose: use the client's own description of their tone, seal or oracle as a mirror for self-reflection, as one would a dream image.
Steps: (1) Ask the client to describe their signature in their own words, briefly. (2) Ask which parts feel true, which do not, and which they wish were true. (3) Explore the feelings and life events the words evoke. (4) Link back to the client's goals. (5) Do not add meanings from Dreamspell texts.
Example language (illustrative): "When you read the description of your seal, which line stayed with you? What does it stir up?"
Watch for: the client seeking your interpretation (redirect); idealised or harsh self-images. Working when the client generates new self-observations that are their own.

4.5 Loosening identity labels

Purpose: address signatures used as fixed identities that limit choice ("I'm a [seal], so I can't…").
Steps: (1) Note the label and the limiting conclusion. (2) Ask for exceptions: times they acted otherwise. (3) Ask what the label protects them from. (4) Invite a both/and statement ("my signature describes X, and I can also Y"). (5) Review over weeks.
Example language (illustrative): "You said your signature means you're not a leader. Have there been times you led, even in small ways?"
Watch for: the label covering avoidance, fear or low self-worth; the label adopted to justify not seeking help. Working when the client uses the label more flexibly.

4.6 Decision mapping

Purpose: see how kin, moons or the Day Out of Time shape decisions (dates for moves, contracts, medical appointments, ending relationships).
Steps: (1) List recent decisions and the role the calendar played. (2) Rate each: how much was the client's own value or evidence, how much the calendar. (3) Identify decisions the client regrets or did not endorse. (4) Agree a rule for important decisions: values and practical facts first; the calendar may add meaning. (5) Health decisions go to the relevant clinician, never to the calendar [synthesis].
Example language (illustrative): "If the calendar said nothing at all about this choice, what would you want?"
Watch for: delaying medical, legal or safety decisions to wait for an auspicious day. Working when the client names their own reasons first.

4.7 Relationships and compatibility by kin

Purpose: address partner, friend or colleague judgements based on signatures or oracle relationships (guide, analog, antipode, occult) [source: Dreamspell app listing, App Store].
Steps: (1) Ask how kin shapes how they see a specific person. (2) Separate the observed behaviour from the kin explanation. (3) Explore what the client wants and needs in the relationship. (4) If kin is used to stay in, or rule out, a relationship, look at the evidence of the actual relationship. (5) In couples work, give each partner equal voice about the practice.
Example language (illustrative): "Setting the signatures aside for a moment, what does your partner actually do that hurts or helps?"
Watch for: kin used to explain away controlling or abusive behaviour ("that's just their seal"); in that case assess safety [synthesis]. Working when the client describes the other person by behaviour.

4.8 Functional analysis of daily consulting

Purpose: find out whether checking the daily kin, oracle or affirmation is a calm ritual or reassurance-seeking.
Steps: (1) Ask how often they check and what triggers a check. (2) Track a week: trigger, anxiety before (0–10), check, anxiety after, how long the relief lasts. (3) Look for escalation, re-checking, needing several sources, or distress when unable to check. (4) If the pattern looks compulsive, screen for OCD and anxiety disorders and consider referral [synthesis].
Example language (illustrative): "When you look up the day's signature, what are you hoping to feel afterwards? And how long does that feeling last?"
Watch for: short-lived relief followed by more checking; checking before ordinary acts. Working when the client can see the pattern for themselves.

4.9 Delay and reduce reassurance (exposure-informed)

Purpose: reduce compulsive consulting when 4.8 shows a reassurance cycle.
Steps: (1) Explain the cycle: checking relieves anxiety briefly and keeps it going. (2) Get explicit consent; the client chooses targets and pace. (3) Build a graded list (e.g. delay the morning check by a short interval of the client's choosing, then check once only, then make a small decision without checking). (4) Practise tolerating uncertainty without checking; note what happens. (5) Review. ERP for OCD should follow established clinical guidance; if OCD is diagnosed, deliver ERP within that frame or refer to a trained clinician [synthesis]. The aim is less compulsion, not abandoning the practice.
Example language (illustrative): "This isn't about giving up the calendar. It's about you deciding when you look, rather than the anxiety deciding."
Watch for: the client experiencing the work as an attack on their spirituality (return to consent and goals); rising distress beyond what was agreed (slow down). Working when anxiety falls without checking and the client keeps practices they value.

4.10 Routing symptoms the calendar "explains"

Purpose: prevent low mood, fatigue, insomnia, agitation, attention problems or physical symptoms from being attributed to a tone, wavespell or moon instead of being assessed.
Steps: (1) When the client attributes a symptom to the calendar, acknowledge the meaning. (2) Ask about duration, severity, function and change. (3) Screen with standard measures as clinically indicated (mood, anxiety, sleep, substance use, risk). (4) Recommend medical review for physical symptoms. (5) The two explanations can sit side by side; assessment goes ahead regardless [synthesis].
Example language (illustrative): "It makes sense that you'd look at it through the calendar. I'd also like to check how long you've felt this tired, because some causes of tiredness are worth ruling out with your doctor."
Watch for: suicidal thinking framed as a cycle "ending" or a transition; assess risk directly by standard practice. Working when the client attends recommended assessments.

4.11 Differential assessment of synchronicity and unusual experiences

Purpose: distinguish the common, meaningful sense of synchronicity that users report from ideas of reference, mania or psychosis. Users have described synchronicities and a playful shared absorption [source: Techgnosis 2007].
Steps: (1) Ask for concrete examples and how the client understands them. (2) Assess flexibility: can they consider other explanations? (3) Assess distress, functioning, sleep, energy, speech, and whether others in their community share the experience. (4) Look for features of psychosis (fixed personal messages, hallucinations, disorganisation) or mania (reduced need for sleep, grandiosity, pressured activity). (5) The DSM-5-TR category "Religious or Spiritual Problem" (ICD-10-CM Z65.8) may fit distress without disorder [source: ICD-10-CM Z65.8, Unbound Medicine; DSM-5-TR wording uncertain]. (6) Refer urgently for psychiatric assessment if features are present [synthesis].
Example language (illustrative): "When these coincidences happen, how sure are you of what they mean? Could they mean something else, or nothing?"
Watch for: sudden escalation, conviction that one has a special mission tied to the calendar, sleep loss. Working when shared, flexible meaning is clearly separated from symptoms in your formulation.

4.12 Calendar rhythm as reflective structure (client-led)

Purpose: where the client values it, use their existing calendar rhythm as a frame for reflection, without the therapist endorsing its claims. Some apps include a journal tied to dates and kin [source: Dreamspell app listing, App Store].
Steps: (1) Ask whether the client already journals by moon or kin. (2) If so, invite them to add a few therapy-relevant notes (mood, a value acted on, a difficulty met). (3) Review entries together, focusing on patterns in their life, not the calendar. (4) Drop the frame if it fuels checking (4.8) [synthesis].
Example language (illustrative): "Since you already write a note at the start of each moon, would it help to add a line about how you're managing the things we're working on?"
Watch for: the journal turning into searching for signs. Working when entries help the client see their own progress.

4.13 Cultural respect conversation about Maya traditions

Purpose: support a client who has learned, or wants to explore, that Dreamspell differs from the Maya daykeepers' calendar, or who feels conflict about cultural borrowing.
Steps: (1) Wait for the client to raise it, or raise it only if directly relevant (e.g. plans to "teach Maya wisdom" professionally or to travel for ceremony). (2) Ask what they know and how they feel. (3) If the client wants information, point them to scholarly and Maya-community sources rather than giving the therapist's verdict; Sitler (2006) describes the difference and Argüelles's own "Galactic Maya" framing. (4) Explore what continued practice would look like with respect (naming the system accurately, not presenting it as Indigenous knowledge). (5) For Maya or other Indigenous clients, explore feelings about the borrowing of their traditions, and cross-refer Domain XI for living traditions [uncertain: cross-reference].
Example language (illustrative): "You said you were upset to read that the calendar you use isn't the one Maya daykeepers keep. What part of that is hardest?"
Watch for: shame, defensiveness, or abrupt rejection of a long-held practice and its community (identity loss). Working when the client can hold the practice, its history and its limits together.

4.14 2012 and date-setting aftermath

Purpose: work with clients who invested in predicted dates: Harmonic Convergence (1987), the 2012 transformation, or later dates [source: Hoopes 2011]. Cross-refer 144.
Steps: (1) Ask what the client expected and what they gave up or changed in preparation (work, money, relationships, health care). (2) Explore the experience of the date passing: relief, disappointment, embarrassment, reinterpretation. (3) Grieve losses. (4) Explore current date-setting and its pull. (5) If new dates are driving major sacrifices, return to 4.6 and assess pressure from any group [synthesis].
Example language (illustrative): "When December 2012 came and went, what was that like for you?"
Watch for: apocalyptic urgency, isolation, and selling assets or stopping care before a new date; act on safety concerns. Working when the client can talk about the past expectation without shame and makes present decisions on present grounds.

4.15 Community, belonging and group pressure

Purpose: understand the client's place in Dreamspell networks (study groups, Planet Art Network circles, online communities) [source: Wikipedia, Dreamspell; uncertain: secondary, unverified].
Steps: (1) Map the people involved and how often they meet. (2) Ask what the community gives (friendship, ritual, meaning). (3) Ask about pressure: expected spending, travel, deference to a teacher, discouragement of outside views. (4) Assess coercive-control signs if any are reported [synthesis]. (5) Strengthen other sources of support.
Example language (illustrative): "Who in your life shares this with you? Is there anyone you can talk to if you disagree with the group?"
Watch for: isolation from non-member family or friends; distress when questioning a teacher. Working when the client has a mixed support network.

4.16 Cost and spending review

Purpose: check spending on almanacs and planners (e.g. the annual Synchronometer planner), apps, courses, retreats, travel and paid personal readings.
Steps: (1) Ask the client to list a typical month's and a year's spending. (2) Compare with their budget and values. (3) Note any pressure to buy upgrades or "deeper" readings. (4) Set limits the client chooses. (5) For debt or financial abuse, refer to debt advice or appropriate services [synthesis].
Example language (illustrative): "Let's look at what this costs you over a year, so you can decide if it's in proportion."
Watch for: paid readers offering urgent or fear-based readings; hiding spending from family. Working when spending matches what the client values.

4.17 Children and family use

Purpose: safeguard children whose behaviour, learning or health is explained by their kin rather than assessed.
Steps: (1) Ask how the parent uses the child's signature. (2) If a signature is used to explain developmental differences, attention problems, distress or illness, explain the value of standard assessment and support referral to paediatric, educational or child mental-health services. (3) Respect the family's practice where it does no harm. (4) Follow local safeguarding procedures if medical care or education is being refused or withheld [synthesis].
Example language (illustrative): "It sounds like the calendar helps you understand your daughter. Alongside that, a developmental assessment could show what support would help her at school."
Watch for: labels replacing assessment; a child's agency overridden by the calendar. Working when the family uses both perspectives and services are engaged.

4.18 Workplace and group use of signatures

Purpose: help a client affected by a manager, team or coach who uses signatures to judge, group or select people.
Steps: (1) Clarify what happened and its effect. (2) Explore the client's options (raise it, seek HR advice, seek employment advice). (3) Address the self-doubt the label caused. (4) For a client who uses signatures at work, explore fairness and consent of colleagues [synthesis].
Example language (illustrative): "Being judged by your birth date, not your work, is hard to argue with. What would you like to do about it?"
Watch for: discrimination or exclusion; legal advice may be needed. Working when the client acts on their options.

4.19 Declining to perform readings (therapist boundary)

Purpose: keep the role of therapist clear when a client asks the therapist's own signature or asks for a calculation, a reading or a kin compatibility check.
Steps: (1) Thank the client and decline warmly. (2) Explain briefly that therapy is for exploring what the practice means to the client. (3) Explore what the request is about (wish for closeness, sameness, reassurance). (4) Use self-disclosure sparingly and only if it serves the client. (5) A therapist who practises Dreamspell or similar keeps it entirely separate and does not take clients into it [synthesis].
Example language (illustrative): "I won't look up signatures here, because I'd like this room to be about what yours means to you. What made you curious about mine?"
Watch for: the client feeling rejected (repair; see 5.5). Working when the request leads to useful exploration.

4.20 Involving community and referral

Purpose: link the client, if they wish, with community or spiritual advisers, and refer when needs exceed the therapy.
Steps: (1) Ask whether they want a teacher, community elder or spiritual director involved, and in what way. (2) Get consent for any contact. (3) Refer for psychiatric, OCD-specialist, medical, debt, legal or safeguarding needs as identified in 4.8–4.18. (4) For past-life or channelling material that arises alongside the calendar, see Domain VI 110 on suggestion and false memory [synthesis].
Example language (illustrative): "Would it help to bring in someone from your community, or would you rather keep this separate?"
Watch for: pressure from a teacher to stop therapy or medical care. Working when the client's supports are coordinated with consent.

5. Handling problems

No source addresses therapy problems specific to Dreamspell; all guidance in this section is synthesis [synthesis].

5.1 Stuck: the signature explains everything

Sign: every difficulty is answered with the tone, seal or current wavespell; nothing changes.
Response: accept the frame, then ask what the client wants to do within it ("Given your signature, what would a good next step look like?"). Move to concrete behaviour and goals (4.5, 4.6). If the frame blocks needed assessment, use 4.10 directly.

5.2 Resistance: "You think it's nonsense"

Sign: the client expects ridicule, tests the therapist or withholds the practice.
Response: name your stance plainly: you are interested in what it means to them and you are not there to judge it. Do not argue the evidence. Repair if you have slipped (a sceptical tone, a joke).
Example language (illustrative): "I'm not here to decide whether the calendar is right. I'm here to understand how it fits in your life."

5.3 Overwhelm after learning the system's history

Sign: the client is distressed on discovering the difference from the Maya daykeepers' count, an alternative signature, or the 2012 history.
Response: slow down; treat it as a loss of meaning and possibly community. Validate, ground, and avoid adding information. Explore what remains valuable (4.13, 4.14). Watch for depression or isolation after leaving a community.

5.4 Non-adherence to reassurance-reduction work

Sign: the client keeps checking, or stops reporting checks.
Response: review consent and goals; make steps smaller; check whether the work feels like an attack on their spirituality; separate valued ritual from compulsive checking. If OCD is likely, refer to an OCD-trained clinician (4.9).

5.5 Ruptures around readings and boundaries

Sign: the client feels rejected when you decline to share your signature or do a reading, or when you route a symptom to assessment.
Response: name the rupture, take responsibility for your part, explain the reason again briefly, and invite their feelings. Hold the boundary (4.19).

5.6 Calendar-timed decisions with real risk

Sign: delaying treatment, stopping medication, signing contracts or ending relationships to match a date.
Response: never advise on medicines; refer the medication question to the prescriber. Use 4.6 to bring the client's own values in. If safety is at stake (self, children, others), act under your usual risk and safeguarding duties.

5.7 Elevated mood, sleep loss or a "mission"

Sign: rising conviction of a special role linked to the calendar, reduced sleep, pressured activity, many synchronicities experienced as personal messages.
Response: assess for mania or psychosis without dismissing the belief (4.11); involve psychiatry promptly; engage family if the client consents or if risk requires.

5.8 Teacher or group discouraging therapy

Sign: the client reports that a teacher or group frames therapy or medical care as against "natural time".
Response: explore without attacking the group; assess coercive-control signs (isolation, financial pressure, fear of leaving); support the client's own decision-making (4.15, 4.20).

5.9 Therapist's own reaction

Sign: the therapist feels contempt, fascination, or a wish to share their own practice.
Response: seek supervision; check for dual-role risks if the therapist practises any divination; keep the work on the client's goals.

Sources

Dreamspell (Wikipedia) [uncertain: secondary, unverified]
Time and the Technosphere: The Law of Time in Human Affairs, Simon & Schuster UK listing
Hoopes, J. W. (2011). A critical history of 2012 mythology. Proceedings of the International Astronomical Union, IAU Symposium 278, 240–248
The Dreamspell Calendar (Techgnosis, 2007)
Dreamspell: 13 Moon calendar and kin guide (App Store listing)
Synchronometer (13 Moon calendar planner), Law of Time publications [uncertain: bibliographic detail]
ICD-10-CM Z65.8, Other specified problems related to psychosocial circumstances (includes 'Religious or spiritual problem')

Books and articles cited:

Sitler, R. K. (2006). The 2012 phenomenon: New Age appropriation of an ancient Mayan calendar. Nova Religio, 9(3), 24–38.
Argüelles, J. (1987). The Mayan Factor: Path Beyond Technology. Bear & Company. [uncertain: not verified]
Argüelles, J., & Argüelles, L. (1990). Dreamspell: The Journey of Timeship Earth 2013 (kit). Chelsea Pacific. [uncertain: secondary, unverified]
Argüelles, J., & Argüelles, L. (1992). Thirteen Moons in Motion: A Dreamspell Primer. Planet Art Network. [uncertain: secondary, unverified]
Argüelles, J. (2002). Time and the Technosphere: The Law of Time in Human Affairs. Bear & Company.
Vieten, C., et al. (2013). Spiritual and religious competencies for psychologists. [uncertain: not verified]
American Psychiatric Association (2022). DSM-5-TR, Cultural Formulation Interview and "Religious or Spiritual Problem". [uncertain: not verified]

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