Jill E. Bormann

To assess the feasibility of a brief, self-guided, Internet-based version of the mantram repetition program (MRP) for undergraduate students, a population with mental health challenges and high rel...

There is increasing support for the use of meditation-based treatments for US military Veterans with posttraumatic stress disorder (PTSD). The Mantram Repetition Program (MRP), which is a portable ... Cada vez existe más apoyo para el uso de los tratamientos basados en la meditación para los veteranos militares de los EE. UU. con trastorno de estrés postraumático (TEPT). El Programa de Repetició... 越来越多的人支持对患有创伤后应激障碍 (PTSD) 的美国退伍军人使用基于冥想的治疗。咒语重复计划 (MRP) 是一种便携式冥想练习，其特点是有意识地重复一个神圣的短语，与 PTSD 症状严重程度的显著降低有关。尽管基于冥想的干预强调定期练习，但通常没有报告练习频率与临床结果之间的关联。本研究将考查咒语重复的频率是否与临床结果的更大改善有关。患有 PTSD 的退伍军人参与 MRP（N = 1...

Mindfulness is sometimes misunderstood as solely a Buddhist or secular practice. This chapter offers a toolkit for enhanced sensitivity and flexibility toward patients and populations of diverse spiritual and religious orientations and backgrounds. It explains a set of eight interrelated practices known as Passage Meditation (PM), and a subset known as the Mantram Repetition Program (MRP), both derived from Indian-born spiritual teacher Eknath Easwaran (1910-1999). These practices support mindfulness and can be pursued within any major religious tradition or outside all and facilitate drawing on spiritual resources within each tradition. Two empirical research programs based on these practices have generated more than 30 published research studies and seven randomized controlled trials. Each program has documented both enhanced mindfulness and a variety of improved mental health outcomes, often mediated by mindfulness gains. Guidance is provided for implementation, implications for diversity-related ethical obligations, and needed expansion of contemporary mindfulness toolkits. Request access from your librarian to read this chapter's full text.

Objective: Mantram or holy name repetition has long been practiced in every major religious tradition. Repetition of a mantram as a mindfulness practice is helpful for stress management and resilience building. The objective of this article is to provide an overview of the key features of mantram and the Mantram Repetition Program (MRP) developed in the US Veterans Healthcare System, the evidence base for the MRP, and its applications.Methods: MRP practices are portable and do not require an extended or regularized period of sitting, in contrast to most methods of meditation. Core functions of MRP practices include focus shifting, frame activation, and fostering of mindfulness. We review scientific research, including multiple randomized trials, that has investigated the MRP.Results: Research on the MRP has documented reductions in posttraumatic stress symptoms, insomnia, hyperarousal, and depression, as well as enhancement of quality of life, self-efficacy, and mindfulness. Mantram repetition may possess comparative advantages for managing symptoms of various mental health conditions, including posttraumatic stress disorder, HIV/AIDS, cancer, and chronic diseases.Conclusions: MRP practices can be integrated into daily routines to manage stress and improve coping, safety, efficacy, calmness, and resilience. The inclusion of mantram repetition alongside conventional mindfulness-based practices for stress management will improve their cultural and religious inclusiveness, enabling societies and organizations to build greater collective resilience. Mantram repetition can be readily used in the COVID-19 pandemic, focusing on healthcare workers, patients, and the public.

Background: Hyperarousal appears to play an important role in the development and maintenance of posttraumatic stress disorder (PTSD) symptoms, but current evidence-based treatments appear to address this symptom type less effectively than the other symptom clusters. The Mantram Repetition Program (MRP) is a meditation-based intervention that has previously been shown to improve symptoms of posttraumatic stress disorder (PTSD) and may be especially helpful for hyperarousal. If MRP is an effective tool for decreasing this often treatment-resistant symptom cluster, it may become an important clinical tool. Objective: The goal of this secondary analysis was to examine the effect of the MRP on hyperarousal and other PTSD symptom clusters and to examine hyperarousal as a mediator of treatment response. Method: Secondary analyses were conducted on data from a randomized controlled trial in which Veterans with PTSD (n = 173) were assigned to the MRP or a non-specific psychotherapy control and assessed pre-treatment, post-treatment and 8 weeks after treatment completion. The impact of the interventions on PTSD symptom clusters was examined, and time-lagged hierarchical linear modelling was applied to examine alternative mediation models. Results: All PTSD symptom clusters improved in both treatments. MRP led to greater reductions in hyperarousal at post-treatment (Hedge’s g = 0.57) and follow-up (Hedge’s g = 0.52), and in numbing at post-treatment (Hedge’s g = 0.47). Hyperarousal mediated reductions in the composite of the other PTSD symptom clusters. Although the reverse model was significant as well, the effect was weaker in this direction. Conclusion: Interventions focused on the management of hyperarousal may play an important role in recovery from PTSD. The MRP appears efficacious in reducing hyperarousal, and thereby impacting other PTSD symptom clusters, as one pathway to facilitating recovery.

An easy-to-learn meditative intervention program for health care providers addresses workplace stress and burnout without a significant investment of time.