Meditation has been practiced around the world for thousands of years and has during the past decade become increasingly popular in the Western world. Meditation can be seen as a form of mental exercise and refers to a family of complex emotional and attentional regulatory practices that involves different attentional, cognitive monitoring and awareness processes. Clinical research on meditation has demonstrated that meditation seem to reduce stress, anxiety, and depression. Recent interest in how meditation affect the human brain and body have lead to an increase in research regarding the neural correlates of meditation, structural changes induced by meditation, and the potential attentional and emotional benefits mediated by meditation. This thesis investigates expert related changes in neural activity, brain structure, and attentional performance induced by focused attention meditation (FAM) and open monitoring meditation (OMM). The research on meditation and the brain is still in its infancy but despite this, there seem to be some converging evidence of meditation’s impact on the human brain and mind. The results from the included studies in this thesis indicates that expert meditators show greater activation in some meditation related brain areas, as well as less activation in other areas when compared to novice meditators. The results also suggest that long-term meditation practice induce some structural changes in the brain and that meditation seem to enhance the practitioners’ attentional control.

In this dissertation the phenomenological method together with the hermeneutical concepts of experience, devotion, constant remembrance and transmission focus on yogic transmission in Sahaj Marg of the Shri Ram Chandra Mission. Sahaj Marg is an adaptation of Raj a Yoga. Sahaj Marg emphasises the practical approach and calls for the aspirant to follow the teachings and methods of the spiritual Master. Yogic transmission is the unique feature of this system. Preceptors have been trained by the Master to aid in the spiritual evolution of humanity. Pranahuti is defined by the Master as a forceless force for the spiritual transformation of humanity. This system can be followed by all aspirants, the only qualification being a willingness to follow the practice. Sahaj Marg has been created for the present day aspirant to achieve liberation in the quickest time possible. / Religious Studies and Arabic / M.A. (Religious Studies)

How to Factor Loss is a collection of poems and translations prefaced by a critical paper over Robert Hass's “Meditation at Lagunitas.” The preface, “A Sensuous Theory, A Sensuous Poem,” explores how Hass merges the discourses of theory and poetry to create a poem that hangs suspended between a confidence and an anxiety about language. The poems in this thesis are primarily responses to finitude. The first section turns toward an “other” as a strategy of placating desire and of reaching both inward and outward. The second section explores the potential failures of art as a means of touching objects. The final section acknowledges that finitude is the condition of humankind, and it turns toward a more tender language, one that embraces limitations and is filled with something like faith. The collection is followed by an appendix which contains translations of several poems by René Guy Cadou and Georg Trakl.

This thesis examines a psychological model of health and well-being from an ancient Indian philosophical thought system called the tri-guna model. After an introduction in the first chapter, the second chapter establishes the theoretical basis of the model. The third chapter describes the development and psychometric properties of the Tri-Guna Scales which measure the components of the tri-guna model. The fourth chapter presents an intervention study that is focused on an intervention that was conceptualized on the basis of the tri-guna model and aimed at increasing well-being, followed by the last chapter that draws conclusions. As the second chapter illustrates, the tri-guna model proposes that the psyche is influenced by three energies that function in dependence on one another and each strive for dominance, pushing the other two aside when they gain strength. These three energies are called sattva, rajas and tamas. In short, when sattva is dominant in a person, the person has strong well-being, is calm, happy, motivated and persevering. Dominant rajas leads to stress, over-activity and restlessness. When tamas becomes dominant, it makes a person pessimistic, depressed and unmotivated. The implication of the tri-guna model is that sattva should be the dominant guna in order for a person to experience high well-being. Sattva can be strengthened by a number of interventions such as meditation, increasing spiritual awareness, self-regulation and developing virtues. Studies examining the tri-guna model have demonstrated that many of the theorized relations are supported by empirical data. The quality of the inventories used to measure the gunas in the past does not meet current methodological standards, for which reason new tri-guna scales were developed in two studies. The inventory items were derived from the working model discussed in the second chapter of the thesis. Originally, the goal was to develop one large tri-guna scale that is clearly composed of three factors, of which each corresponds to one of the gunas. However, because of the wide range of behavioral aspects that are determined by the gunas, the first exploratory factor analysis found factors that corresponded not only to one of the gunas, but also to one of the many behavioral facets inherent in the one comprehensive scale (e.g. cognition, motivation, social behavior etc.). Therefore, the items were grouped into nine separate scales that each measure the gunas in one single behavioral category. The reliability of the majority of the 27 scales corresponds to reliability values of established personality inventories: Cronbach’s α of 24 subscales is above .7. The internal consistencies of the other three subscales don’t meet this standard, but their values are still above .6. Measures determining the validity of the inventory are very good. The exploratory factor analysis of the second study shows that all scales consist of three factors, each of which can be related to one of the gunas. The correlations of the subscales amongst each other are consistent with the hypotheses and previous research, the sattva scales correlate negatively with the rajas and tamas scales, and the rajas and tamas scales have positive correlations. Furthermore, the correlations of the scales to relevant external criteria provide further evidence for the validity of the scales. As expected, the sattva scales correlate positively with measures of well-being and negatively with measures of stress, whereas the rajas and tamas scales correlate positively with measures of stress and negatively with measures of well-being. The tri-guna model not only aims at describing and explaining behavior, but also at changing it, so that well-being can increase. The fourth chapter of this thesis describes an intervention study that tested a training aimed at increasing sattva and decreasing rajas and tamas, in a multiple baseline study. 24 participants took part in an eight-week training which included a variety of the interventions detailed in the second chapter: meditation, cognitive restructuring, managing energy and will-power, and mindful decision-making and social behavior. The study results show that the training was effective: sattva increased and rajas and tamas decreased with medium to large effects. Other significant changes include an increase in psychological and physical well-being and self-regulation. All in all, this thesis demonstrates the potential of the contribution of the guna model to explaining and increasing well-being. This research provides a thorough description of the model and summary of empirical evidence in connection to the gunas. Furthermore, this work has made it possible to measure the gunas with a questionnaire of high academic standards. This will support future research on the gunas and other fields investigating interventions with an Indian background like meditation or yoga. Finally, this thesis shows how the guna model can be applied practically in a psychological training in order to improve the well-being of its participants. / Diese Dissertation untersucht ein psychologisches Modell für Gesundheit und Wohlbefinden aus der indischen Philosophie, genannt das Tri-Guna Modell. Nach einer Einleitung im ersten Kapitel, beschreibt das zweite Kapitel die theoretischen Grundlagen des Modells. Das dritte Kapitel beschreibt die Entwicklung und psychometrischen Eigenschaften der Tri-Guna Skalen, welche die Komponenten des Tri-Guna Modells messen. Im vierten Kapitel wird eine Interventionsstudie dargestellt, die ein Training untersucht, das auf der Grundlage des Tri-Guna Modells entworfen wurde und darauf abzielt Wohlbefinden zu stärken. Im Anschluss folgt das letzte Kapitel, in welchem Schlussfolgerungen und ein Ausblick dargestellt werden. Wie das zweite Kapitel darstellt, wird die Psyche laut dem Tri-Guna Modell von drei Energien beeinflusst, die in Abhängigkeit voneinander arbeiten. Jede strebt nach Stärke und verringert die Auswirkung der anderen beiden, wenn sie an Kraft zunimmt. Diese drei Energien heißen Sattva, Rajas und Tamas. Kurz gefasst erfährt eine Person Wohlbefinden, Ruhe, Glück, Motivation und Ausdauer, wenn Sattva am stärksten ist. Vorherrschendes Rajas führt zu Stress, übermäßiger Aktivität und Ruhelosigkeit. Wenn Tamas vorherrscht, ist die Person pessimistisch, depressiv und unmotiviert. Insgesamt erfährt eine Person das höchste Ausmaß an Wohlbefinden, wenn Sattva die stärkste Guna ist. Laut Tri-Guna Modell kann Sattva durch verschiedene Maßnahmen gestärkt werden, wie zum Beispiel Meditation, spirituelle Bewusstheit, Selbstregulation und das Umsetzen von Tugenden. Studien, welche das Tri-Guna Modell untersucht haben, konnten zeigen, dass viele der in dem Modell beschriebenen Beziehungen von empirischen Daten belegt werden. Die Qualität der bisher vorhandenen Inventare zur Erfassung der Gunas wird gängigen methodischen Ansprüchen nicht gerecht, weshalb in zwei Studien neue Tri-Guna Skalen entwickelt wurden. Die Items des Inventars wurden aus dem Arbeitsmodell, das im zweiten Kapitel der Disseration dargestellt wird, abgeleitet. Zuerst war das Ziel eine umfangreiche Tri-Guna Skala zu entwickeln, die aus drei Faktoren besteht, von denen jeder einer der Gunas entspricht. Aufgrund der großen Bandbreite an Verhaltensaspekten, die von den Gunas beeinflusst werden, zeigte die erste exploratorische Faktorenanalyse mehrere Faktoren, die nicht nur einzelnen Gunas entsprachen, sondern sich auch auf Teilaspekte der Gunas in bestimmten Verhaltenskategorien bezogen, die alle in der einen umfangreichen Skala enthalten waren (z.B. Kognition, Motivation, Umgang mit anderen etc.). Deshalb wurden die Items auf neun separate Skalen aufgeteilt, die jede die Gunas in einer einzigen Verhaltenskategorie messen. Die Reliabilität von 24 der 27 Subskalen entspricht den Reliabilitätswerten von etablierten Persönlichkeitsinventaren – Cronbachs α dieser Skalen ist über .7. Die inneren Konsistenzen der anderen drei Skalen werden diesem Wert nicht gerecht, ihre Werte sind jedoch über .6. Maße, welche die Validität der Skalen untersuchen, zeigen gute Werte. Die exploratorische Faktorenanalyse der zweiten Studie zeigt, dass die Items aller Skalen jeweils auf drei Faktoren laden, von denen jeder einer der Gunas zugeordnet werden kann. Die Korrelationen der Subskalen untereinander sind hypothesenkonform und entsprechen dem Bild, das sich auch bei älteren Guna-Inventaren zeigt – die Sattva-Skalen korrelieren negativ mit den Rajas- und Tamas-Skalen und die Rajas- und Tamas-Skalen korrelieren positiv. Desweiteren belegen Korrelationen der Skalen mit relevanten Außenkritieren die Validität der Skalen. Wie erwartet korrelieren die Sattva-Skalen positiv mit Maßen für Wohlbefinden und negativ mit Maßen für Stress, während die Rajas- und Tamas-Skalen positiv mit Maßen für Stress und negativ mit Maßen für Wohlbefinden korrelieren. Das Tri-Guna Modell zielt nicht nur darauf ab Verhalten zu beschreiben und zu erklären, sondern auch darauf es zu ändern, damit das Wohlbefinden zunehmen kann. Das vierte Kapitel dieser Dissertation beschreibt eine Interventionsstudie, die im Rahmen eines Multiple Baseline Designs ein Training untersucht, welches Sattva stärken und Rajas und Tamas mindern sollte. 24 Teilnehmer/innen nahmen an einem acht-wöchigem Training teil, das eine Zusammenstellung der Interventionen enthielt, welche im zweiten Kapitel beschrieben wurden: Meditation, kognitive Umstrukturierung, Energie- und Willenskraft-Management, und achtsames Entscheiden und Verhalten gegenüber anderen. Die Ergebnisse der Studie zeigen, dass das Training wirksam war: Sattva nahm zu und Rajas und Tamas nahmen ab mit mittleren bis starken Effekten. Andere signifikante Veränderungen schließen eine Zunahme an psychischem und körperlichem Wohlbefinden und Selbstregulation ein. Insgesamt demonstriert diese Dissertation den potentiellen Beitrag des Guna-Modells zur Erklärung und Stärkung von Wohlbefinden. Diese Arbeit liefert eine detaillierte Beschreibung des Modells und eine Zusammenfassung des empirischen Forschungsstandes in Bezug auf die Gunas. Desweiteren macht diese Forschung es nun möglich die Gunas mit Skalen von hohem akademischem Niveau zu messen. Das wird zukünftige Forschung zu den Gunas und anderen Themen, die Interventionen mit indischem Hintergrund untersuchen, wie Mediation oder Yoga, unterstützen. Schließlich zeigt diese Dissertation wie das Guna Modell in einem psychologischen Training praktisch angewandt werden kann, um das Wohlbefinden der Teilnehmer/innen zu stärken.

The effects of short-term meditation is a debated subject. There is studies that indicates that there is none or limited effect. Research of mindfulness meditation has also shown positive effects on working memory related tasks and sustained attention, but it can also show reduction of stress and depression. This study evaluate the effects of short-term guided meditation in a group of 10 persons in comparison with a control group. Results indicated no difference in memory tasks such as digit-span but the experimental group showed significant improvements in self-reported stress and mindful assets such as Acting with awareness and Acceptance without judgement. The results are consistent with previous research in this area. / Effekten av kortsiktig meditation är omdiskuterad. Det finns studier som indikerar att det inte finns någon eller limiterad effekt. Tidigare forskning kring meditation har också visat positiva effekter på arbetsrelaterade uppgifter och bibehållen uppmärksamhet men även på stressreducering och depression. Den här studien utvärderar effekten av guidad meditation vid tre tillfällen på en experimentgrupp av tio personer i jämförelse med en kontrollgrupp. Resultaten visar inte att mindfulness hade signifikant påverkan på arbetsminnet men signifikant positiv påverkan på stressreducering och på mindfulnessdrag som Agera med medvetenhet och Acceptera utan fördomar. Resultaten går i linje med tidigare forskning inom det här området.

Submitted by admin tede (tede@pucgoias.edu.br) on 2018-01-17T11:11:02Z No. of bitstreams: 1 Tereza Claudia Camapum Carvalho de Freitas.pdf: 38892234 bytes, checksum: 763a5abcece8fff3b979ddcbbdf8eb24 (MD5) / Made available in DSpace on 2018-01-17T11:11:02Z (GMT). No. of bitstreams: 1 Tereza Claudia Camapum Carvalho de Freitas.pdf: 38892234 bytes, checksum: 763a5abcece8fff3b979ddcbbdf8eb24 (MD5) Previous issue date: 2011-09-23 / Oriental philosophy and psychology have influenced the practices and research in positive and clinical psychology. Mindfulness was found to reduce stress and chronic pain (Mindfulness Based Stress Reduction - MBSR); reduce panic and anxiety (MBSR and Acceptance and Commitment Therapy – ACT), help in the treatment of borderline patients (Dialectical Behavior Therapy - DBT) and in the prevention of depressive relapse (Mindfulness Based Cognitive Therapy - MBCT) amongst other clinical applications. In positive psychology, studies were done on the hypothesis that promotion of positive emotions as love, contentment and compassion using Loving-Kindness-Meditation (LKM) during various months. LKM was found to promote positive emotions that help broaden coping and build resilience in participants. Both mindfulness and LKM involve full attention to the present moment without judging. The intention of this literature research was to construct a theoretical study on: 1 The concept of mindfulness meditation, emphasizing its beneficial effects on meditators; 2 Clinical interventions based on the concept of mindfulness; 3 The concept of LKM and how it can evoke and reinforce positive emotions as an instrument in positive psychology; 4 Clarify how mindfulness and meditation can promote coping and mental health. Finally, based on the analysis of the existing literature, the present study suggests that a broad range of processes is involved in the benefits of meditiation, including increased self conscience; acceptance of experiences, increased positive emotions and the broadening of psychological resources. / A filosofia e psicologia orientais têm influenciado as práticas e os estudos no ocidente nas áreas da psicologia clínica e psicologia positiva. Várias pesquisas demonstram resultados positivos na clínica em relação à redução do estresse e dores crônicas (Mindfulness Based Stress Redution - MBSR); na redução da ansiedade e pânico (Mindfulness Based Stress Redution - MBSR e Acceptance e Commetimet Therapy - ACT). No tratamento de pacientes borderlines (Dialectical Behavior Therapy - DBT) e na prevenção de recaídas na depressão (Mindfulness-Based Cognitive Therapy - MBCT) entre outros. Na psicologia positiva, pesquisas foram realizadas com a hipótese de que seria possível promover emoções positivas seletivas como amor, contentamento e compaixão ao longo de meses utilizando-se Loving- Kindness Meditation (LKM). Esta técnica de meditação demonstrou ser capaz de evocar e incrementar emoções positivas que ajudam a ampliar estratégias de coping. Todavia, Loving- Kindness Meditation se aproxima do conceito de mindfulness quando é considerada uma técnica de atenção plena no momento presente, sem julgamento, mesmo que exista a intencionalidade de evocar pensamentos e emoções pré-determinadas. Com esta pesquisa bibliográfica buscou-se realizar um estudo teórico sobre : 1. O conceito da meditação mindfulness ressaltando os seus efeitos benéficos nos meditantes; 2. Intervenções clínicas baseadas no conceito de mindfulness; 3. O conceito da meditação Loving-Kindness Meditation e como esta é capaz de evocar e reforçar emoções positivas e por isso ser utilizada como ferramenta na psicologia positiva; 4. Elucidar como pode ampliar o coping e promover saúde mental. Em conclusão, a partir da análise da literatura existente, este estudo teórico sugere que um leque de processos está envolvido nos benefícios da meditação, incluindo maior consciência de si, aceitação das experiências, geração de emoções positivas e ampliação de recursos psicológicos.

Made available in DSpace on 2016-07-27T14:22:18Z (GMT). No. of bitstreams: 1 Tereza Claudia Camapum Carvalho de Freitas.pdf: 38892234 bytes, checksum: 763a5abcece8fff3b979ddcbbdf8eb24 (MD5) Previous issue date: 2011-09-23 / Oriental philosophy and psychology have influenced the practices and research in positive and clinical psychology. Mindfulness was found to reduce stress and chronic pain (Mindfulness Based Stress Reduction - MBSR); reduce panic and anxiety (MBSR and Acceptance and Commitment Therapy ACT), help in the treatment of borderline patients (Dialectical Behavior Therapy - DBT) and in the prevention of depressive relapse (Mindfulness Based Cognitive Therapy - MBCT) amongst other clinical applications. In positive psychology, studies were done on the hypothesis that promotion of positive emotions as love, contentment and compassion using Loving-Kindness-Meditation (LKM) during various months. LKM was found to promote positive emotions that help broaden coping and build resilience in participants. Both mindfulness and LKM involve full attention to the present moment without judging. The intention of this literature research was to construct a theoretical study on: 1 The concept of mindfulness meditation, emphasizing its beneficial effects on meditators; 2 Clinical interventions based on the concept of mindfulness; 3 The concept of LKM and how it can evoke and reinforce positive emotions as an instrument in positive psychology; 4 Clarify how mindfulness and meditation can promote coping and mental health. Finally, based on the analysis of the existing literature, the present study suggests that a broad range of processes is involved in the benefits of meditiation, including increased self conscience; acceptance of experiences, increased positive emotions and the broadening of psychological resources. / A filosofia e psicologia orientais têm influenciado as práticas e os estudos no ocidente nas áreas da psicologia clínica e psicologia positiva. Várias pesquisas demonstram resultados positivos na clínica em relação à redução do estresse e dores crônicas (Mindfulness Based Stress Redution - MBSR); na redução da ansiedade e pânico (Mindfulness Based Stress Redution - MBSR e Acceptance e Commetimet Therapy - ACT). No tratamento de pacientes borderlines (Dialectical Behavior Therapy - DBT) e na prevenção de recaídas na depressão (Mindfulness-Based Cognitive Therapy - MBCT) entre outros. Na psicologia positiva, pesquisas foram realizadas com a hipótese de que seria possível promover emoções positivas seletivas como amor, contentamento e compaixão ao longo de meses utilizando-se Loving- Kindness Meditation (LKM). Esta técnica de meditação demonstrou ser capaz de evocar e incrementar emoções positivas que ajudam a ampliar estratégias de coping. Todavia, Loving- Kindness Meditation se aproxima do conceito de mindfulness quando é considerada uma técnica de atenção plena no momento presente, sem julgamento, mesmo que exista a intencionalidade de evocar pensamentos e emoções pré-determinadas. Com esta pesquisa bibliográfica buscou-se realizar um estudo teórico sobre : 1. O conceito da meditação mindfulness ressaltando os seus efeitos benéficos nos meditantes; 2. Intervenções clínicas baseadas no conceito de mindfulness; 3. O conceito da meditação Loving-Kindness Meditation e como esta é capaz de evocar e reforçar emoções positivas e por isso ser utilizada como ferramenta na psicologia positiva; 4. Elucidar como pode ampliar o coping e promover saúde mental. Em conclusão, a partir da análise da literatura existente, este estudo teórico sugere que um leque de processos está envolvido nos benefícios da meditação, incluindo maior consciência de si, aceitação das experiências, geração de emoções positivas e ampliação de recursos psicológicos.

In this dissertation the phenomenological method together with the hermeneutical concepts of experience, devotion, constant remembrance and transmission focus on yogic transmission in Sahaj Marg of the Shri Ram Chandra Mission. Sahaj Marg is an adaptation of Raj a Yoga. Sahaj Marg emphasises the practical approach and calls for the aspirant to follow the teachings and methods of the spiritual Master. Yogic transmission is the unique feature of this system. Preceptors have been trained by the Master to aid in the spiritual evolution of humanity. Pranahuti is defined by the Master as a forceless force for the spiritual transformation of humanity. This system can be followed by all aspirants, the only qualification being a willingness to follow the practice. Sahaj Marg has been created for the present day aspirant to achieve liberation in the quickest time possible. / Religious Studies and Arabic / M.A. (Religious Studies)

The work deals with the issue of Tibetan Buddhism and is divided into two parts, the theoretical and practical. The first chapter is devoted to the creation and deve-lopment of Tibetan Buddhist, its teachings and the four main schools. The second chapter describes the spread of Tibetan Buddhism to the West. The chapter also contains a description of operating centers, schools and organizations in the Czech Republic. The third chapter focuses on description and explanation of meditation and meditation practices that are typical of Tibetan Buddhism. The practical part is devoted to meditation experiences and how they are perceived in everyday life. The practical part includes a transcript of several interviews with active Buddhists from various Buddhist centers in the Czech Republic. The end of the chapter is a commentary and assessment of interviews.

Introduktion: Ländryggssmärta är väldigt vanligt och uppskattningsvis kommer ca 60–65 procent av befolkningen i Norden att uppleva ländryggsbesvär under en 12-månaders period. Det finns ett ökat intresse av att använda mindfulness-metoder som exempel Mindfulness-Based Stress Reduction (MBSR) för att behandla olika typer av smärta. Forskningen och rekommendationer för mindfulness som behandling vid långvarig ländryggssmärta spretar och det finns enligt socialstyrelsen ett behov av uppdatering av evidensen inom området gällande diagnostik, behandling, rehabilitering och prevention för kroniska ospecifika smärtor. Syfte: Var att beskriva om Mindfulness-Based Stress Reduction är en effektiv metod för att minska smärtintensiteten hos vuxna (18> år) personer med kronisk ländryggssmärta. Metod: En litteratursökning genomfördes i PubMed för att få fram relevanta artiklar och en kvalitetsbedömning utfördes på inkluderade artiklar. En metaanalys genomfördes för att få en överblick på den genomsnittliga effektstorleken mellan grupperna. Resultat: Totalt sex randomiserade kontrollerade studier (Randomized controlled trial, RCT) inkluderades i litteraturstudien med totalt 902 patienter (män och kvinnor med någon form av kronisk ländryggssmärta (KLRS)) där interventiongruppen var MBRS och kontrollgruppen var usual care (UC, vanlig medicinsk vård) eller ett hälsoutbildningsprogram. Utfallsvariabeln som mättes var smärtintensiteten och metaanalysen uppskattade effektstorlek (SMD, standardiserad medelskillnad) till -0,611och med en heterogenitet på I^2= 92,5%. Diskussion: Ett MBSR- program under åtta veckor visade tendenser på att kunna ge reducerad smärtintensitet hos patienter med KLRS med en medelhög effektstorlek till fördel för MBSR. Den betydande heterogeniteten som observerades minskar relevansen i fynden. Slutsats: Det finns begränsade bevis för om MBSR kan minska smärtintensitet hos patienter med KLRS och standardiserad forskning krävs för att tydligare kunna utvärdera effekterna av en MBSR intervention hos patienter med KLRS. / Introduction: Lower back pain is very common; approximately 60-65 percent of the population in the Nordic region will experience lower back pain during a twelve-month period. There is an increased interest in using mindfulness methods such as Mindfulness-Based Stress Reduction (MBSR) to treat different types of pain. The research and recommendations for mindfulness as treatment for chronic lower back pain is varying and there is a need for update of evidence in the field of diagnostics, treatment, rehabilitation and prevention for non-specific chronic pains. Purpose: To describe if MBSR is an effective way to reduce pain intensity in adults (18> years) with chronic lower back pain. Method: A literature review was conducted in PubMed to obtain relevant articles and a quality assessment was conducted on included articles. A meta-analysis was performed to get an overview of the average effect size between the groups. Results: A total of six randomized controlled trials (RCT) were included in the literature study with a total of 902 patients (men and women with some type of chronic lower back pain (CLBP)). In the studies the intervention group was MBRS and the control group was common care (UC, normal medical care) or a health education program. The outcome variable measured was the pain intensity and the meta-analysis estimated an effect size (SMD, standardized mean difference) of -0.611 with a heterogeneity of I ^ 2 = 92.5%. Discussion: An MBSR program preformed during eight weeks showed tendencies of being able to provide reduced pain intensity in patients with CLBP with an average effect size for the benefit of MBSR. The significant heterogeneity which was observed reduces the relevance of the find. Conclusions: There is limited evidence of whether MBSR can reduce pain intensity in patients with CLBP. Standardized research is required to determine more clearly the effects of an MBSR intervention in patients with CLBP.