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Cognitive theorists describe mindfulness as a form of attention-awareness in which thoughts can be observed in non-judging, de-centered, and non-attached ways. However, empirical research has not examined associations between mindfulness and responses to negative automatic thoughts, such as the ability to let go of negative cognition. In the first study reported in this article, measures of dispositional mindfulness were negatively correlated with negative thought frequency and perceptions of the ability to let go of negative thoughts in an unselected student sample. In the second study reported, these associations were replicated in a treatment-seeking student sample, where participation in a mindfulness meditation-based clinical intervention was shown to be associated with decreases in both frequency and perceptions of difficulty in letting-go of negative automatic thoughts. Theoretical and clinical implications are discussed.
<p>Though compositional structure – which here means specifically the placement of divine figures – is an essential aspect of Tibetan painting, this theme has rarely been discussed or described by scholars. The conventions for depicting lineages of teachers in particular must be carefully taken into account when documenting thang kas that contain lineages with inscriptions. The historian should carry out, if possible: (1) decipherment of inscriptions, recording names; (2) historical identification of individual masters, furnishing dates if known; (3A) identification of the lineage, and (3B) listing its members in chronological order (i.e., following the sequence of lineal descent); (4) diagramming the position of all figures, following the numbering of step three. The present article classifies and describes the lineage structures found in the vast majority of paintings with lineages. Understanding lineage structure through these four steps allows the historian to identify the religious teacher and approximate generation of the patron who commissioned the painting, essential steps toward restoring the painting to its lost historical context. (Than Garson 2005-09-22)</p>
Mindfulness-based meditation interventions have become increasingly popular in contemporary psychology. Other closely related meditation practices include loving-kindness meditation (LKM) and compassion meditation (CM), exercises oriented toward enhancing unconditional, positive emotional states of kindness and compassion. This article provides a review of the background, the techniques, and the empirical contemporary literature of LKM and CM. The literature suggests that LKM and CM are associated with an increase in positive affect and a decrease in negative affect. Preliminary findings from neuroendocrine studies indicate that CM may reduce stress-induced subjective distress and immune response. Neuroimaging studies suggest that LKM and CM may enhance activation of brain areas that are involved in emotional processing and empathy. Finally, preliminary intervention studies support application of these strategies in clinical populations. It is concluded that, when combined with empirically supported treatments, such as cognitive-behavioral therapy, LKM and CM may provide potentially useful strategies for targeting a variety of different psychological problems that involve interpersonal processes, such as depression, social anxiety, marital conflict, anger, and coping with the strains of long-term caregiving.
Highlights
► We review the literature on loving-kindness and compassion meditation.
► Neuroendocrine studies suggest that compassion meditation reduces subjective distress and immune response to stress.
► Neuroimaging studies suggest that both meditation practices enhance activation of emotion centers of the brain.
► Preliminary intervention studies support the application of these strategies in clinical populations.
► We conclude that these techniques are effective for treating social anxiety, marital conflict, anger, and strains of long-term caregiving.
The body scan is a somatically oriented, attention-focusing practice first introduced into clinical practice as part of the Mindfulness-Based Stress Reduction (MBSR) program. Developed by Jon Kabat-Zinn, the MBSR program brings together a range of techniques and practices unified by a common theme — that of cultivating mindfulness. Mindfulness is defined predominantly as moment-by-moment attention focused in the present, in a nonjudgmental manner (Kabat-Zinn 1990). Described as a “clinic, in the form of an 8-week course” (Kabat-Zinn 2003, p. 149), MBSR has been adapted for various clinical populations, including individuals with eating disorders (Kristeller and Hallett 1999) anxiety (Kabat-Zinn et al. 1992), cancer (Speca, Carlson, Goodey & Angen, 2000; Lengacher et al. 2009), chronic pain (Kabat-Zinn, Lipworth, & Burney, 1985) and fibromyalgia (Sephton et al. 2007). MBSR was also the inspiration for a well-validated clinical intervention for depression: Mindfulness-Based Cognitive Therapy (MBCT), developed by Segal, Williams, and Teasdale (2013).The MBSR program typically consists of an introductory informational meeting followed by eight, 2½-h group meetings with an all-day retreat on the weekend of the sixth week (Kabat-Zinn 1990). Participants are expected to commit to 45 min of home practice, 6 days of the week for the entire 8-week program. As the first formal home practice, the body scan is frequently participants’ initial encounter with mindfulness. Though the body scan serves as a foundation for all subsequent practices in the MBSR program, it has received remarkably little individualized attention. This relative lack of theoretical exploration may be an artifact of what McCown, Reibel and Micozzi (2010) note as a tendency of MBSR scholars to favor sitting meditation over other forms of practice. Whatever the reason, little has been written on the body scan in terms of its background, unique clinical contributions, and prospects for expanded clinical use. In this article we consider each of these facets in turn, with the intention of locating the body scan in the broader spectrum of clinical psychology practice.
Ce document offre l'une des premières études ethnographiques de la médecine tibétaine conduite pendant plusieurs années au sein d'un groupe réduit de praticiens. L'élite des thérapeutes (amchi) ladakhis constitue le groupe d'observation privilégié. Ces praticiens sont les agents principaux de la redéfinition sociale de cette médecine au Ladakh, au nord-ouest de l'Inde himalayenne. Ils élaborent le discours institutionnel sur la médecine tibétaine dans la région. Ce travail s'intéresse aux relations sociales qui composent ce groupe et aux comportements individuels, guidés par un ensemble variable d'enjeux et de valeurs, afin de comprendre les conditions sociales et économiques d'exercice du pouvoir, ainsi que le rôle des hiérarchies et des réseaux dans le fonctionnement du milieu étudié. Les chapitres sont organisés en cinq sections : les processus de sélection du pouvoir local et les principes de légitimation individuelle et collective, le caractère identitaire de la religion (bouddhisme et islam), le milieu associatif, les usages sociaux de la propriété intellectuelle et enfin, les 'nouveaux guérisseurs' tibétains. La conclusion explicite la notion de frontières donnée en intitulé. La géopolitique du Ladakh, les conquêtes de nouveaux espaces par les amchi, la protection du milieu et des savoirs, les limites entre milieux (rural/urbain, centre/périphérie), l'espace balisé de gestion du conflit, les relations sociales et leurs tensions produisent la médecine des frontières. This thesis offers one of the first, long-term ethnography on a small group of practitioners of Tibetan medicine. The studied group concerns the elite practitioners of Ladakh, Northwestern India. These individuals are an influential minority which produces the institutional narratives on Tibetan medicine in the region and represents Ladakhi amchi in the political arena both at regional and national level. They largely contribute to the social redefinition of Tibetan medicine in the region. This work focuses on the social relations making up this group and on individual behaviour patterns, which, guided by a variable set of issues and values, help questioning the social and economic conditions of power, as well as the role of hierarchies and networks in the milieu studied. The chapters are organized into five sections: the selection process of local power and the principles of individual and collective legitimation, the identity dimension of religion (Buddhism and Islam), the social life of associations, the social uses of intellectual property, and finally, 'new practitioners' of Tibetan medicine. The conclusion elucidates the notion of borders given in the title. The geopolitics of Ladakh, the new territories of the amchi, environmental protection and the preservation of knowledge, the boundaries between areas (rural/urban, center/periphery), the social and spatial dimension of conflict management, social relationships and the tensions they create all go towards producing this medicine at the borders.
The role of values-based action in facilitating change is central to Acceptance and Commitment Therapy but more peripheral in more traditional mindfulness-based interventions. This paper examined the role of values-based action in the relationship between mindfulness and both eudemonic and hedonic well-being in two samples—an undergraduate sample (n = 630) and a postgraduate sample (n = 199). It was hypothesized that mindfulness would be related to well-being indirectly through values-based action, measured as decreases in psychological barriers to values-based action and increases in values-congruent behavior. In both samples, significant indirect effects were identified from mindfulness to hedonic and eudemonic well-being through values-based action. These studies provide initial evidence that mindfulness effects well-being partly through facilitating meaningful behavioral change. The implication of this finding is that mindfulness interventions may be enhanced with an explicit focus on values clarification and the application of mindfulness to values-based behavior.
<p>Meditation practice alters intrinsic resting-state functional connectivity (rsFC) in the default mode network (DMN). However, little is known regarding the effects of meditation on other resting-state networks. The aim of current study was to investigate the effects of meditation experience and meditation-state functional connectivity (msFC) on multiple resting-state networks (RSNs). Meditation practitioners (MPs) performed two 5-minute scans, one during rest, one while meditating. A meditation naïve control group (CG) underwent one resting-state scan. Exploratory regression analyses of the relations between years of meditation practice and rsFC and msFC were conducted. During resting-state, MP as compared to CG exhibited greater rsFC within the Dorsal Attention Network (DAN). Among MP, meditation, as compared to rest, strengthened FC between the DAN and DMN and Salience network whereas it decreased FC between the DAN, dorsal medial PFC, and insula. Regression analyses revealed positive correlations between the number of years of meditation experience and msFC between DAN, thalamus, and anterior parietal sulcus, whereas negative correlations between DAN, lateral and superior parietal, and insula. These findings suggest that the practice of meditation strengthens FC within the DAN as well as strengthens the coupling between distributed networks that are involved in attention, self-referential processes, and affective response.</p>
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<p>This article explores the history and relationship of various editions of the Kangyur (bka' 'gyur) of the Tibetan Buddhist Canon. The author bases his discussion on his experience constructing a critical edition of the <em>Lokānuvartanāsūtra</em>. He also draws heavily on previous studies done by Helmut Eimer, on whose work he also bases much of his methodology. He concludes by recommending approaches to future text critical studies of the Kangyur. (Ben Deitle 2006-02-23)</p>
Mind wandering can be costly, especially when we are engaged in attentionally demanding tasks. Preliminary studies suggest that mindfulness can be a promising antidote for mind wandering, albeit the evidence is mixed. To better understand the exact impact of mindfulness on mind wandering, we had a sample of highly anxious undergraduate students complete a sustained-attention task during which off-task thoughts including mind wandering were assessed. Participants were randomly assigned to a meditation or control condition, after which the sustained-attention task was repeated. In general, our results indicate that mindfulness training may only have protective effects on mind wandering for anxious individuals. Meditation prevented the increase of mind wandering over time and ameliorated performance disruption during off-task episodes. In addition, we found that the meditation intervention appeared to promote a switch of attentional focus from the internal to present-moment external world, suggesting important implications for treating worrying in anxious populations.
Responding to growing interest among psychotherapists of all theoretical orientations, this practical book provides a comprehensive introduction to mindfulness and its clinical applications. The authors, who have been practicing both mindfulness and psychotherapy for decades, present a range of clear-cut procedures for implementing mindfulness techniques and teaching them to patients experiencing depression, anxiety, chronic pain, and other problems. Also addressed are ways that mindfulness practices can increase acceptance and empathy in the therapeutic relationship. The book reviews the philosophical underpinnings of mindfulness and presents compelling empirical findings. User-friendly features include illustrative case examples, practice exercises, and resource listings.
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- Buddhist Contemplation by Applied Subject,
- Contemplation by Applied Subject,
- Contemplation by Tradition,
- Psychiatry and Contemplation,
- Psychotherapy and Buddhist Contemplation,
- Health Care and Buddhist Contemplation,
- Psychotherapy and Contemplation,
- Health Care and Contemplation,
- Psychology and Contemplation,
- Science and Contemplation,
- Buddhist Contemplation
Mindfulness-based approaches have been suggested as a potential remedy for an increasingly unsustainable consumption level in early industrialized countries. This article reviews twelve current empiric papers (2005-2013) on five different potential pathways in which mindfulness is thought to unfold its effects on sustainable behaviors. Unfortunately, robust empiric evidence on the instrumentality of mindfulness-based interventions to promote sustainable lifestyles is still rare. Most of the available data originates from cross-sectional studies evidencing a small, positive relationship between some facets of dispositional mindfulness and diverse consumption behaviors. Null-effects of one prospective study blunt claims on the effectiveness of mindfulness practice to directly change consumption patterns though. Nevertheless, indirect effects including promotion of subjective well-being and decline of materialistic values are encouraging enough to justify future research on the topic. Specific recommendations for such future research are given.
Objective:While mindfulness-based cognitive therapy (MBCT) has demonstrated efficacy in reducing depressive relapse/recurrence over 12–18 months, questions remain around effectiveness, longer-term outcomes, and suitability in combination with medication. The aim of this study was to investigate within a pragmatic study design the effectiveness of MBCT on depressive relapse/recurrence over 2 years of follow-up.
Method:
This was a prospective, multi-site, single-blind trial based in Melbourne and the regional city of Geelong, Australia. Non-depressed adults with a history of three or more episodes of depression were randomised to MBCT + depression relapse active monitoring (DRAM) (n=101) or control (DRAM alone) (n=102). Randomisation was stratified by medication (prescribed antidepressants and/or mood stabilisers: yes/no), site of usual care (primary or specialist), diagnosis (bipolar disorder: yes/no) and sex. Relapse/recurrence of major depression was assessed over 2 years using the Composite International Diagnostic Interview 2.1.
Results:
The average number of days with major depression was 65 for MBCT participants and 112 for controls, significant with repeated-measures ANOVA (F(1, 164)=4.56, p=0.03). Proportionally fewer MBCT participants relapsed in both year 1 and year 2 compared to controls (odds ratio 0.45, p<0.05). Kaplan-Meier survival analysis for time to first depressive episode was non-significant, although trends favouring the MBCT group were suggested. Subgroup analyses supported the effectiveness of MBCT for people receiving usual care in a specialist setting and for people taking antidepressant/mood stabiliser medication.
Conclusions:
This work in a pragmatic design with an active control condition supports the effectiveness of MBCT in something closer to implementation in routine practice than has been studied hitherto. As expected in this translational research design, observed effects were less strong than in some previous efficacy studies but appreciable and significant differences in outcome were detected. MBCT is most clearly demonstrated as effective for people receiving specialist care and seems to work well combined with antidepressants.
Objective:While mindfulness-based cognitive therapy (MBCT) has demonstrated efficacy in reducing depressive relapse/recurrence over 12–18 months, questions remain around effectiveness, longer-term outcomes, and suitability in combination with medication. The aim of this study was to investigate within a pragmatic study design the effectiveness of MBCT on depressive relapse/recurrence over 2 years of follow-up.
Method:
This was a prospective, multi-site, single-blind trial based in Melbourne and the regional city of Geelong, Australia. Non-depressed adults with a history of three or more episodes of depression were randomised to MBCT + depression relapse active monitoring (DRAM) (n=101) or control (DRAM alone) (n=102). Randomisation was stratified by medication (prescribed antidepressants and/or mood stabilisers: yes/no), site of usual care (primary or specialist), diagnosis (bipolar disorder: yes/no) and sex. Relapse/recurrence of major depression was assessed over 2 years using the Composite International Diagnostic Interview 2.1.
Results:
The average number of days with major depression was 65 for MBCT participants and 112 for controls, significant with repeated-measures ANOVA (F(1, 164)=4.56, p=0.03). Proportionally fewer MBCT participants relapsed in both year 1 and year 2 compared to controls (odds ratio 0.45, p<0.05). Kaplan-Meier survival analysis for time to first depressive episode was non-significant, although trends favouring the MBCT group were suggested. Subgroup analyses supported the effectiveness of MBCT for people receiving usual care in a specialist setting and for people taking antidepressant/mood stabiliser medication.
Conclusions:
This work in a pragmatic design with an active control condition supports the effectiveness of MBCT in something closer to implementation in routine practice than has been studied hitherto. As expected in this translational research design, observed effects were less strong than in some previous efficacy studies but appreciable and significant differences in outcome were detected. MBCT is most clearly demonstrated as effective for people receiving specialist care and seems to work well combined with antidepressants.
Acceptance and Mindfulness in Cognitive Behavior Therapy: Understanding and Applying the New Therapies brings together a renowned group of leading figures in CBT who address key issues and topics, including:Mindfulness-based cognitive therapy
Metacognitive therapy
Mindfulness-based stress reduction
Dialectical behavior therapy
Understanding acceptance and commitment therapy in context
ObjectiveMindfulness-based stress reduction (MBSR) is a structured group program that employs mindfulness meditation to alleviate suffering associated with physical, psychosomatic and psychiatric disorders. The program, nonreligious and nonesoteric, is based upon a systematic procedure to develop enhanced awareness of moment-to-moment experience of perceptible mental processes. The approach assumes that greater awareness will provide more veridical perception, reduce negative affect and improve vitality and coping. In the last two decades, a number of research reports appeared that seem to support many of these claims. We performed a comprehensive review and meta-analysis of published and unpublished studies of health-related studies related to MBSR.
Methods
Sixty-four empirical studies were found, but only 20 reports met criteria of acceptable quality or relevance to be included in the meta-analysis. Reports were excluded due to (1) insufficient information about interventions, (2) poor quantitative health evaluation, (3) inadequate statistical analysis, (4) mindfulness not being the central component of intervention, or (5) the setting of intervention or sample composition deviating too widely from the health-related MBSR program. Acceptable studies covered a wide spectrum of clinical populations (e.g., pain, cancer, heart disease, depression, and anxiety), as well as stressed nonclinical groups. Both controlled and observational investigations were included. Standardized measures of physical and mental well-being constituted the dependent variables of the analysis.
Results
Overall, both controlled and uncontrolled studies showed similar effect sizes of approximately 0.5 (P<.0001) with homogeneity of distribution.
Conclusion
Although derived from a relatively small number of studies, these results suggest that MBSR may help a broad range of individuals to cope with their clinical and nonclinical problems.
Objective: Mindfulness-based stress reduction (MBSR) is a structured group program that employs mindfulness meditation to alleviate suffering associated with physical, psychosomatic and psychiatric disorders. The program, nonreligious and nonesoteric, is based upon a systematic procedure to develop enhanced awareness of moment-to-moment experience of perceptible mental processes. The approach assumes that greater awareness will provide more veridical perception, reduce negative affect and improve vitality and coping. In the last two decades, a number of research reports appeared that seem to support many of these claims. We performed a comprehensive review and meta-analysis of published and unpublished studies of health-related studies related to MBSR. Methods: Sixty-four empirical studies were found, but only 20 reports met criteria of acceptable quality or relevance to be included in the meta-analysis. Reports were excluded due to (I) insufficient information about interventions, (2) poor quantitative health evaluation, (3) inadequate statistical analysis, (4) mindfulness not being the central component of intervention, or (5) the setting of intervention or sample composition deviating too widely from the health-related MBSR program. Acceptable studies covered a wide spectrum of clinical populations (e.g., pain, cancer, heart disease, depression, and anxiety), as well as stressed nonclinical groups. Both controlled and observational investigations were included. Standardized measures of physical and mental well-being constituted the dependent variables of the analysis. Results: Overall, both controlled and uncontrolled studies showed similar effect sizes of approximately 0.5 (P <.0001) with homogeneity of distribution. Conclusion: Although derived from a relatively small number of studies, these results suggest that MBSR may help a broad range of individuals to cope with their clinical and nonclinical problems.
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Objective The aim of this systematic review and meta-analysis was to assess the effectiveness of mindfulness-based stress reduction (MBSR) and mindfulness-based cognitive therapy (MBCT) in patients with breast cancer. Methods The medline, Cochrane Library, embase, cambase, and PsycInfo databases were screened through November 2011. The search strategy combined keywords for MBSR and MBCT with keywords for breast cancer. Randomized controlled trials (RCTs) comparing MBSR or MBCT with control conditions in patients with breast cancer were included. Two authors independently used the Cochrane risk of bias tool to assess risk of bias in the selected studies. Study characteristics and outcomes were extracted by two authors independently. Primary outcome measures were health-related quality of life and psychological health. If at least two studies assessing an outcome were available, standardized mean differences (SMDS) and 95% confidence intervals (CIs) were calculated for that outcome. As a measure of heterogeneity, I 2 was calculated. Results Three RCTs with a total of 327 subjects were included. One RCT compared MBSR with usual care, one RCT compared MBSR with free-choice stress management, and a three-arm RCT compared MBSR with usual care and with nutrition education. Compared with usual care, MBSR was superior in decreasing depression (SMD: -0.37; 95% CI: -0.65 to -0.08; p = 0.01; I 2 = 0%) and anxiety (SMD: -0.51; 95% CI: -0.80 to -0.21; p = 0.0009; I 2 = 0%), but not in increasing spirituality (SMD: 0.27; 95% CI: -0.37 to 0.91; p = 0.41; I 2 = 79%). Conclusions There is some evidence for the effectiveness of MBSR in improving psychological health in breast cancer patients, but more RCTs are needed to underpin those results. © 2012 Multimed Inc.
Objective The aim of this systematic review and meta-analysis was to assess the effectiveness of mindfulness-based stress reduction (MBSR) and mindfulness-based cognitive therapy (MBCT) in patients with breast cancer. Methods The medline, Cochrane Library, embase, cambase, and PsycInfo databases were screened through November 2011. The search strategy combined keywords for MBSR and MBCT with keywords for breast cancer. Randomized controlled trials (RCTs) comparing MBSR or MBCT with control conditions in patients with breast cancer were included. Two authors independently used the Cochrane risk of bias tool to assess risk of bias in the selected studies. Study characteristics and outcomes were extracted by two authors independently. Primary outcome measures were health-related quality of life and psychological health. If at least two studies assessing an outcome were available, standardized mean differences (SMDS) and 95% confidence intervals (CIs) were calculated for that outcome. As a measure of heterogeneity, I 2 was calculated. Results Three RCTs with a total of 327 subjects were included. One RCT compared MBSR with usual care, one RCT compared MBSR with free-choice stress management, and a three-arm RCT compared MBSR with usual care and with nutrition education. Compared with usual care, MBSR was superior in decreasing depression (SMD: -0.37; 95% CI: -0.65 to -0.08; p = 0.01; I 2 = 0%) and anxiety (SMD: -0.51; 95% CI: -0.80 to -0.21; p = 0.0009; I 2 = 0%), but not in increasing spirituality (SMD: 0.27; 95% CI: -0.37 to 0.91; p = 0.41; I 2 = 79%). Conclusions There is some evidence for the effectiveness of MBSR in improving psychological health in breast cancer patients, but more RCTs are needed to underpin those results. © 2012 Multimed Inc.
ObjectiveThe aim of this systematic review and meta-analysis was to assess the effectiveness of mindfulness-based stress reduction (mbsr) and mindfulness-based cognitive therapy (mbct) in patients with breast cancer.
Methods
The medline, Cochrane Library, embase, cambase, and PsycInfo databases were screened through November 2011. The search strategy combined keywords for mbsr and mbct with keywords for breast cancer. Randomized controlled trials (rcts) comparing mbsr or mbct with control conditions in patients with breast cancer were included. Two authors independently used the Cochrane risk of bias tool to assess risk of bias in the selected studies. Study characteristics and outcomes were extracted by two authors independently. Primary outcome measures were health-related quality of life and psychological health. If at least two studies assessing an outcome were available, standardized mean differences (smds) and 95% confidence intervals (cis) were calculated for that outcome. As a measure of heterogeneity, I 2 was calculated.
Results
Three rcts with a total of 327 subjects were included. One rct compared mbsr with usual care, one rct compared mbsr with free-choice stress management, and a three-arm rct compared mbsr with usual care and with nutrition education. Compared with usual care, mbsr was superior in decreasing depression (smd: –0.37; 95% ci: –0.65 to –0.08; p = 0.01; I 2 = 0%) and anxiety (smd: –0.51; 95% ci: –0.80 to –0.21; p = 0.0009; I 2 = 0%), but not in increasing spirituality (smd: 0.27; 95% ci: –0.37 to 0.91; p = 0.41; I 2 = 79%).
Conclusions
There is some evidence for the effectiveness of mbsr in improving psychological health in breast cancer patients, but more rcts are needed to underpin those results.
Objective The aim of this systematic review and meta-analysis was to assess the effectiveness of mindfulness-based stress reduction (MBSR) and mindfulness-based cognitive therapy (MBCT) in patients with breast cancer. Methods The medline, Cochrane Library, embase, cambase, and PsycInfo databases were screened through November 2011. The search strategy combined keywords for MBSR and MBCT with keywords for breast cancer. Randomized controlled trials (RCTs) comparing MBSR or MBCT with control conditions in patients with breast cancer were included. Two authors independently used the Cochrane risk of bias tool to assess risk of bias in the selected studies. Study characteristics and outcomes were extracted by two authors independently. Primary outcome measures were health-related quality of life and psychological health. If at least two studies assessing an outcome were available, standardized mean differences (SMDS) and 95% confidence intervals (CIs) were calculated for that outcome. As a measure of heterogeneity, I 2 was calculated. Results Three RCTs with a total of 327 subjects were included. One RCT compared MBSR with usual care, one RCT compared MBSR with free-choice stress management, and a three-arm RCT compared MBSR with usual care and with nutrition education. Compared with usual care, MBSR was superior in decreasing depression (SMD: -0.37; 95% CI: -0.65 to -0.08; p = 0.01; I 2 = 0%) and anxiety (SMD: -0.51; 95% CI: -0.80 to -0.21; p = 0.0009; I 2 = 0%), but not in increasing spirituality (SMD: 0.27; 95% CI: -0.37 to 0.91; p = 0.41; I 2 = 79%). Conclusions There is some evidence for the effectiveness of MBSR in improving psychological health in breast cancer patients, but more RCTs are needed to underpin those results. © 2012 Multimed Inc.
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