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| ID | Type | Description | Link |
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| TWCF-2024-34203 | Other Identifier | Templeton World Charity Foundation |
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| Name | Class |
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| Templeton World Charity Foundation | OTHER |
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The goal of this clinical trial is to evaluate whether a guided, non-drug spiritual intervention can facilitate mystical-type experiences and improve well-being in Christian adults.
The main questions it aims to answer are:
Researchers will compare a Christian-based integration program to a structured control integration program to determine whether Christian-based integration leads to greater improvements in well-being.
Participants will:
Mystical-type experiences involve acute alterations in consciousness characterized by features such as perceived unity, transcendence of time and space, positive affect, and a sense of encountering ultimate reality. These experiences have been associated with sustained changes in psychological well-being and meaning-making. Most contemporary empirical research has examined such experiences in the context of psychedelic substances; however, non-pharmacological methods for facilitating these experiences remain understudied despite historical precedent and preliminary evidence of feasibility.
This study evaluates a standardized, non-drug intervention, the Guided Invocation for Mystical Experience (GIME), designed to facilitate mystical-type experiences through induction of a non-ordinary state of consciousness. The intervention integrates controlled breathing techniques, guided imagery, and structured verbal suggestion. These components are intended to increase attentional absorption, reduce external sensory input, and promote alterations in perception and self-referential processing consistent with prior models of altered states of consciousness.
The intervention is informed by a conceptual framework in which the occurrence of mystical-type experiences is influenced by three primary factors: (1) induction of a non-ordinary state of consciousness, (2) contextual variables (e.g., environmental setting, expectancy), and (3) structured evocative instructions ("invitation"). The protocol standardizes these elements to enhance reproducibility and reduce variability across participants.
The GIME session is administered in person by a trained practitioner using a manualized procedure. The session includes (1) preparatory instructions and rapport establishment, (2) a structured breathing protocol designed to facilitate physiological and attentional changes, (3) guided imagery and verbal suggestions targeting core dimensions of mystical-type experiences (e.g., unity, sacredness, positive affect), and (4) a brief period of unstructured experiential processing followed by re-alerting procedures. The intervention is designed to be completed within a single session.
Following the intervention, participants are randomized to one of two post-session integration conditions. Integration is conceptualized as an active cognitive and behavioral process through which individuals interpret and incorporate the experience into their existing belief systems and daily functioning. The experimental condition consists of a structured, Christian-oriented integration program including psychoeducational materials, guided reflection exercises, brief recorded audio sessions, and weekly phone calls from the interventionist. The control condition consists of a structurally equivalent program matched for duration, attention, and task engagement but without religious or spiritual content. This comparison allows for evaluation of the specific effects of faith-based integration practices.
The study also examines potential moderating variables influencing both the occurrence and intensity of mystical-type experiences, including baseline religiosity, spirituality, and trait-level factors associated with absorption and responsiveness to altered states of consciousness. These variables are hypothesized to predict variability in experiential outcomes and downstream effects.
This trial is designed to (1) evaluate the feasibility and efficacy of a manualized, non-pharmacological intervention for facilitating mystical-type experiences, (2) characterize the phenomenology of these experiences in a religious sample, and (3) assess the extent to which structured integration practices influence the durability of changes in well-being over time.
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| Label | Type | Description | Intervention Names |
|---|---|---|---|
| Structured Christian Integration | Experimental | Participants assigned to the structured Christian integration condition will engage in a 4-week, integration program designed to facilitate reflection on and incorporation of their peak spiritual experience into their existing religious framework. The intervention includes four modules with psychoeducational materials, structured activities grounded in Christian teachings, and weekly phone calls with the interventionist. Participants will use a toolkit with weekly writing prompts and recorded audio sessions (14-22 minutes) focused on themes such as revisiting and reflection, awareness and nature, love and connection, and transformation. Participants will engage with materials regularly (e.g., audio sessions at least four times per week) and submit written responses at the end of each module. The program is standardized and designed to support ongoing cognitive and emotional processing and integration into daily life and religious practice. |
|
| Structured Control Integration | Active Comparator | Participants assigned to the structured control integration condition will engage in a 4-week, self-guided program designed to match the structure, duration, and level of engagement of the Christian integration condition. The intervention includes four modules with psychoeducational materials, structured poetry analysis without religious or spiritual content, and weekly phone calls with the interventionist. Participants will use a toolkit with weekly writing prompts and audio sessions focused on various analyses (e.g., content, structure, imagery, symbolism) of poetry. Participants will engage with materials regularly (e.g., audio sessions at least four times per week) and submit written responses at the end of each module. The program is standardized and designed as a structurally equivalent control condition and no specific benefit is anticipated. |
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| Name | Type | Description | Arm Group Labels | Other Names |
|---|---|---|---|---|
| Guided Invocation for Mystical Experience | Behavioral | Participants will complete a single, in-person Guided Invocation for Mystical Experience (GIME) session conducted by a trained practitioner using a standardized protocol. The session includes an initial briefing and rapport-building period, followed by a structured breathing exercise (approximately 8 minutes) designed to facilitate a non-ordinary state of consciousness. Participants then receive guided imagery and verbal suggestions intended to promote relaxation, absorption, and experiential openness. The practitioner delivers a standardized script targeting features commonly associated with mystical-type experiences (e.g., unity, positive affect, and altered perception of time and space). The session includes a brief period of silent introspection, followed by re-alerting procedures. The total session duration is approximately 60 minutes. |
| Measure | Description | Time Frame |
|---|---|---|
| Frequency of a Complete Mystical Experience as Assessed by the Mystical Experience Questionnaire | Frequency of complete mystical experiences will be assessed using the 30-item Mystical Experience Questionnaire (MEQ30), a validated self-report measure designed to assess key phenomenological features of mystical-type experiences. The MEQ30 includes four empirically derived subscales: Mystical, Positive Mood, Transcendence of Time and Space, and Ineffability. Participants rate the extent to which each item describes their experience. Higher scores reflect greater endorsement of mystical-type features. To determine whether a participant had a complete mystical experience, scores will be calculated for each of the four subscales and expressed as a percentage of the maximum possible score for that subscale. A complete mystical experience is defined as meeting or exceeding 60% of the maximum possible score on all four MEQ30 subscales. The frequency of complete mystical experiences will then be calculated as the proportion of participants who meet this criteria. | Immediately following the in-person guided invocation for mystical experience session |
| PERMA Well-Being Scale | The PERMA Well-Being Scale measures five dimensions of well-being-Positive Emotion, Engagement, Relationships, Meaning, and Accomplishment-based on Martin Seligman's PERMA model. The scale contains 23 items, with 3-5 items per subdomain, scored on a Likert scale. Butler and Kern (2016) established the scale's internal consistency (α > .80) and construct validity. | Baseline, 1 month, and 2 months post-intervention |
| Ryff Psychological Wellbeing Scale | The Ryff Psychological Wellbeing Scale (PWB) assesses six domains of well-being: autonomy, environmental mastery, personal growth, positive relationships, purpose in life, and self-acceptance. It includes 42 items, scored on a Likert scale, with shorter versions available. Psychometric evaluation revealed high internal consistency (α > .80) and test-retest reliability across diverse populations (Ryff & Keyes, 1995). Example items include, "I like most parts of my personality" (self-acceptance) and "I am not afraid to voice my opinions, even when they are in opposition to most people" (autonomy). |
| Measure | Description | Time Frame |
|---|---|---|
| Brief Multidimensional Measure of Religiousness/Spirituality | The Brief Multidimensional Measure of Religiousness/Spirituality (BMMRS) is a comprehensive tool designed to assess various dimensions of religious and spiritual life. The measure includes 29 items spanning multiple subdomains, such as religious practices (e.g., attendance at services, prayer), spiritual beliefs (e.g., beliefs in higher powers), coping strategies, and spiritual experiences. Items are rated on Likert scales or categorical responses, depending on the subdomain. The BMMRS has demonstrated strong psychometric properties, with internal consistency typically exceeding α = .80 across its subscales and evidence of validity in diverse cultural and religious populations. |
| Measure | Description | Time Frame |
|---|---|---|
| Acceptability questions | If given the opportunity, how likely would you be to participate in this activity again? How likely are you to recommend this experience to others? Both of these questions will be answered on a 0-10 scale where 0 = not at all likely and 10 = extremely likely. | Immediately after the in-person guided invocation for a mystical experience session |
Inclusion Criteria:
Exclusion Criteria:
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| Name | Role | Phone | Extension | |
|---|---|---|---|---|
| Gary Elkins, PhD | Contact | 254-913-3026 | gary_elkins@baylor.edu | |
| Cameron Alldredge, PhD | Contact | 254-265-8893 | cameron_alldredge@baylor.edu |
| Name | Affiliation | Role |
|---|---|---|
| Gary Elkins, PhD | Baylor University | Principal Investigator |
| Facility | Status | City | State | ZIP | Country | Contacts |
|---|---|---|---|---|---|---|
| Mind-Body Medicine Research Laboratory | Waco | Texas | 76112 | United States |
| PubMed Identifier | Type | Citation | Retractions |
|---|---|---|---|
| 6880820 | Background | Zigmond AS, Snaith RP. The hospital anxiety and depression scale. Acta Psychiatr Scand. 1983 Jun;67(6):361-70. doi: 10.1111/j.1600-0447.1983.tb09716.x. | |
| Background | Neff, K. D. (2003). The Development and Validation of a Scale to Measure Self-Compassion. Self & Identity, 2(3), 223. (10182182). https://doi.org/10.1080/15298860309027 | ||
| 11832252 |
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| Baseline, 1 month, and 2 months post-intervention |
| Multidimensional Existential Meaning Scale | The Multidimensional Existential Meaning Scale (MEMS) measures existential meaning across three dimensions: coherence, purpose, and mattering. The scale consists of 15 items rated on a 7-point Likert scale ranging from "strongly disagree" to "strongly agree." Higher scores indicate a greater sense of existential meaning. Psychometric evaluations by George and Park (2017) demonstrated excellent internal consistency (α > .90) and robust construct validity. Example items include, "I understand how my life fits into the larger picture," "I feel that my life has a clear sense of purpose," and "I believe that my life is significant and matters." This scale is particularly suited for studies exploring the depth and breadth of meaning in individuals' lives. | Baseline, 1 month, and 2 months post-intervention |
| Flourishing Scale | The Flourishing Scale measures social-psychological prosperity across eight items that assess areas such as self-esteem, purpose, and optimism. Items are rated on a 7-point Likert scale, with higher scores indicating greater well-being. Diener et al. (2010) demonstrated excellent internal consistency (α > .85). An example item is, "I lead a purposeful and meaningful life." This concise yet comprehensive scale is widely used in studies of well-being interventions. | Baseline, 1 months, and 2 months post-intervention |
| Quality of Life Rating Scale | The Quality of Life Rating Scale evaluates life satisfaction across physical, emotional, and social domains. The 16-item measure uses a 7-point Likert scale, with higher scores reflecting better quality of life. Burckhardt and Anderson (2003) reported strong psychometric properties, including internal consistency (α > .80). A sample item is, "To what degree do you feel your physical health limits your activities of daily living?" | Baseline, 1 month, and 2 months post-intervention |
| Spiritual Transcendence Scale | The Spiritual Transcendence Scale measures the degree of an individual's sense of connectedness to a higher reality. The scale contains 24 items across three subdomains: prayer fulfillment (α = .85), universality (α = .85), and connectedness (α = .65). Piedmont (1999) reported good internal consistency on three subscales. Example items include, "I find strength in my religion or spirituality" (prayer fulfillment) and "I feel a sense of oneness with all humanity" (universality). | Baseline, 1 month, and 2 months post-intervention |
| Religious and Spiritual Struggles Scale | The Religious and Spiritual Struggles Scale (RSSS) measures the extent and nature of struggles individuals may have with their religion or spirituality. The scale includes 26 items and identifies six distinct domains of struggle: divine, demonic, interpersonal, moral, doubt, and ultimate meaning. Items are rated on a Likert scale, typically ranging from "not at all" to "a great deal," indicating the degree of struggle experienced. Exline et al. (2014) demonstrated strong internal consistency across subscales (α > .80) and solid construct validity in both clinical and non-clinical populations. Sample items include, "I felt angry at God," "I struggled with feeling rejected or unloved by my religious community," and "I questioned whether my life really matters." | Baseline, 1 month, and 2 months post-intervention |
| Attachment to God Scale | The Attachment to God Scale (AGS) assesses individual differences in the quality of one's relationship with God, conceptualized through the lens of attachment theory. The scale consists of 9 items measuring two core dimensions: Anxiety (e.g., fear of abandonment by God) and Avoidance (e.g., discomfort with closeness to God). Participants rate each item on a 7-point Likert scale ranging from "strongly disagree" to "strongly agree." Higher scores on each subscale indicate greater attachment-related insecurity in the corresponding domain. Rowatt and Kirkpatrick (2002) demonstrated high internal consistency (α > .85) for both subscales and strong construct validity, including associations with religious coping, mental health, and interpersonal relationships. | Baseline, 1 month, and 2 months post-intervention |
| Self-Compassion Scale | The Self-Compassion Scale (SCS) is a 26 question self-report scale designed to measure kindness and understanding toward oneself in instances of pain or failure (Neff, 2003). It has six factors including self-kindness, self-judgment, common humanity, isolation, mindfulness, and over-identification. The internal consistency was α = .92. A non-significant correlation of r = .05 (p = .34) was found between the SCS and the Marlowe-Crowne Social Desirability scale. The SCS was also found to have good construct and discriminant validity as well as test-retest reliability (r = .93). | Baseline, 1 month, and 2 months post-intervention |
| Baseline |
| Modified Tellegen Absorption Scale | The Modified Tellegen Absorption Scale (MODTAS) is a revised version of the original Tellegen Absorption Scale, designed to assess an individual's tendency to become fully engaged in sensory and imaginative experiences. It includes 34 items rated on a 5-point Likert scale from "not at all true" to "extremely true," improving upon the original true/false format to enhance psychometric robustness. The MODTAS measures various aspects of experiential absorption, including responsiveness to engaging stimuli, imaginative involvement, and altered states of consciousness. Jamieson (2005) reported strong internal consistency (α > .90) and construct validity in relation to hypnotizability and imaginative suggestibility. | Baseline |
| Qualitative Characteristics of the Experience | Thematic analysis of participant-reported experiences collected via post-session interviews. | Immediately following the in-person guided invocation for mystical experience session. |
| Mysticism Scale | The Mysticism Scale evaluates mystical experiences, focusing on dimensions such as ineffability, transcendence of time and space, and unity. It includes 32 items, rated on a Likert scale, and has been validated in multiple cultural contexts (Hood et al., 2001). Hood (1975) reported strong psychometric properties, with internal consistency above α = .80. An example item is, "I have had an experience where everything seemed to disappear, leaving only a sense of unity." | Immediately following the in-person guided invocation for mystical experience session |
| Daily Spiritual Experience Scale | The Daily Spiritual Experience Scale (DSES) measures the frequency of spiritual experiences in everyday life, focusing on feelings of connection, awe, gratitude, and a sense of divine presence. The scale includes 16 items rated on a 6-point Likert scale ranging from "many times a day" to "never or almost never," with higher scores reflecting greater frequency of daily spiritual experiences. Psychometric evaluations by Underwood and Teresi (2002) demonstrated excellent internal consistency (α > .90) and strong validity across diverse religious and non-religious populations. Sample items include, "I feel God's presence" and "I feel a deep inner peace or harmony." The DSES is particularly suited for studies investigating spirituality as an experiential and moment-to-moment construct. | Baseline |
| Religious Commitment Inventory-10 | The Religious Commitment Inventory-10 (RCI-10) assesses the degree to which religious beliefs and practices influence an individual's daily life and decisions. The scale consists of 10 items rated on a 5-point Likert scale from "not at all true of me" to "totally true of me." Higher scores indicate greater religious commitment. Worthington et al. (2003) reported excellent psychometric properties, including high internal consistency (α > .90) and predictive validity for religious behavior and its impact on psychological outcomes. | Baseline |
| Mysticism Scale - Lifetime | The Mysticism Scale - Lifetime measures the frequency and intensity of mystical experiences throughout a person's life. Based on the regular Mysticism Scale, the lifetime scale comprises 32 items divided into three subdomains: introvertive mysticism, extrovertive mysticism, and interpretation of mystical experiences. It evaluates core aspects such as unity, ineffability, and transcendence of time and space. Hood (1975) validated the measure, reporting high internal consistency (α > .80) and demonstrating its cross-cultural applicability in later studies (Hood et al., 2001). | Baseline, 1 month, and 2 months post-intervention |
| 5-Dimensional Altered States of Consciousness Rating Scale | The 5-Dimensional Altered States of Consciousness Rating Scale (5D-ASC) assesses altered states across five dimensions: oceanic boundlessness, anxious ego dissolution, visionary restructuralization, auditory alterations, and vigilance reduction. The scale contains 94 items, rated on a visual analog scale. Dittrich (1998) reported robust psychometric properties, with internal consistency exceeding α = .85. Sample items include, "I felt an all-encompassing unity" and "I perceived the world in a fundamentally new way." | Immediately after the in-person guided invocation for a mystical experience session |
| Persisting Effects Questionnaire | The Persisting Effects Questionnaire (Griffiths et al., 2006) assesses long-term changes in attitudes, moods, and behaviors following significant mystical experiences. The 89-item measure evaluates changes in spirituality, relationships, and life satisfaction. | 1 month and 2 months post-intervention |
| Behavioral Indicator of Prosociality | Participants will be given an option to donate some or all of their monetary compensation. Participants will be informed of which charitable organizations their donation will benefit. This will be measured in dollar amounts and compared between the experimental conditions. | 1 month and 2 months post-intervention |
| Personal Significance Questions | The following personal significance questions are based on those used in psychedelic-assisted therapy trials (e.g., Griffiths et al., 2006) How personally meaningful was the experience you had during your in-person session? Participants will respond with one of 8 responses ranging from "no more than routine, everyday experiences" to "the single most meaningful experience of my life" Indicate the degree to which the experience was spiritually significant to you. Participants will response with one of 6 responses ranging from "not at all" to "the single most spiritually significant experience of my life". To what degree did the experience and your contemplation of the experience lead to changes in your sense of personal well-being or life satisfaction? Participants will respond on a 7-point Likert scale ranging from "increased very much" to "decreased very much". | 1 month and 2 months post-intervention |
| Brief Remote Elkins-Alldredge Test of Hypnotizability | The Brief Remote Elkins-Alldredge Test of Hypnotizability is a virtual assessment based on the gold standard measure for hypnotizability, the Elkins Hypnotizability Scale (Muñiz et al., in press). The EHS is a 6 item, therapist-administered scale of hypnotizability. The six items include arm heaviness or immobilization, arm levitation, imagery involvement or dissociation, positive hallucination of the smell of a rose, positive hallucination of a block, and posthypnotic amnesia. Scoring is based on the respondent's subjective experience and observable behavioral responses which are summed to obtain a total score (range 0-12) with higher scores indicating greater hypnotizability. Categorizations of hypnotizability include low (1-4), moderate (5-8), and high (8-12). Validation studies have demonstrated that the EHS has good internal consistency in an outpatient clinical sample (a = .85; Elkins, 2014) and in a college student sample (a = .78; Kekecs et al., 2016). | 1 month post-intervention |
| Hospital Anxiety and Depression Scale | The Hospital Anxiety and Depression Scale (HADS) assesses the symptom severity of anxiety disorders and depression (Zigmond & Snaith, 1983). It has strong internal consistency. A recent literature review of 747 papers found an average Cronbach's alphas of .83 for the anxiety subscale and .82 for the depression subscale. It also has acceptable to strong convergent validity. It performs well as an assessment tool in somatic, psychiatric, and primary care patients as well as in the general population (Bjelland et al., 2002). | Baseline, 1 month, and 2 months post-intervention |
| Self-identified spirituality | In whatever way you define it, how spiritual do you consider yourself to be? Participants will respond to this question on a 0-100 visual analog scale where 0 = not at all spiritual and 100 = extremely spiritual. | Baseline, 1 month, and 2 months post-intervention |
| Background |
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