Difficulties generating self-compassion: An interpretative phenomenological analysis

The aim of the present study was to make an idiographic investigation about the difficulties that are encountered by people who self-identify as having difficulties with self-compassion. Although a growing number of studies have been carried out concerning the concept of self-compassion, most research designs were quantitative. Based on this gap, the current study expanded the scope to include a qualitative dimension of the recent literature on self-compassion and Interpretative Phenomenological Analysis (IPA) was adopted as methodological preference, which particularly monitors the lived experience of participants. In consequence of four in-depth semi-structured interviews, four super-ordinate themes emerged; the double-edged-sword: perfectionism, the flaws of compassion, the effects of a third person, and the advantages of self-criticism. In line with pre-existing research, these findings explored the reasons behind self-undermining behaviours and misconstructions about self-compassion, which are a barrier to gentle self-talk. Furthermore, unfavourable effects of the social environment prime participants to maladaptive perfectionism and excessive self-criticism, which are considered a success formula by the participants. This study's purpose is to present a detailed roadmap about the self-destructive journey of the people with low self-compassion. It will help researchers and clinicians to develop future interventions in order to cultivate kind and encouraging attitudes in self-critical people.

Associations of self-compassion and global self-esteem with positive and negative affect and stress reactivity in daily life: Findings from a smart phone study

The present study examined trait self-compassion and trait self-esteem in relation to positive (PA) and negative affect (NA), as well as their associations with stress reactivity in daily life. One hundred and one subjects completed questionnaires on perceived stress and affect twice a day for 14 consecutive days on smart phones. Results indicated that self-compassion and global self-esteem were positively related to PA and negatively to NA. After controlling for self-esteem, self-compassion remained significantly associated with PA and NA, whereas self-esteem was no longer associated with PA and NA after controlling for self-compassion. Furthermore, results indicated that self-compassion buffered the effect of stress on NA, whereas this was not the case for global self-esteem. Neither self-compassion nor self-esteem moderated the relation of stress on PA in separate models. The results of the present study add to the growing literature regarding beneficial relations of self-compassion and psychological well-being and further emphasize the distinction of self-compassion and global self-esteem.

Validation of the Flexibility of Responses to Self-Critical Thoughts Scale (FoReST) in a clinical population

Background: The Flexibility of Responses to Self-Critical Thoughts Scale (FoReST) is a questionnaire that was developed to assess whether people can be psychologically flexible when experiencing critical thoughts about themselves. This measure could have important application for evaluating third wave therapies such as Acceptance and Commitment Therapy (ACT) and Compassion Focused therapy (CFT). This study investigated the validity (concurrent, predictive and incremental), internal consistency and factor structure of the FoReST in a sample of people experiencing mental health difficulties. Method: A total of 132 individuals attending Primary Care and Community Mental Health Teams within NHS Greater Glasgow and Clyde (NHS GGC) and Psychological Therapy Teams within NHS Lanarkshire participated in this study. Participants completed a battery of assessments that included the FoReST and related measures of similar constructs (psychological flexibility, self-compassion and self-criticism) and measures of mental health and well-being. A cross-sectional correlational design was used. Results: An Exploratory factor analysis described an interpretable 2-factor structure within the items of the FoReST: unworkable action and experiential avoidance. The FoReST demonstrated good internal consistency ( = .89). Concurrent validity was supported through moderate to strong correlations with similar measures and moderate correlations with other mental health and well-being outcomes. Conclusions: The FoReST appears to be a valid assessment measure for using with individuals experiencing mental health difficulties. This new measure will be of use for practitioners using ACT, CFT and those integrating both, to help monitor the process of change in flexibility and self-critical thinking across therapy. Further longitudinal studies are required to assess the test-retest reliability of the FoReST.

Practical Advice to Entrepreneurs Series by ACE Adjunct Professor Dean Shepherd: Practical advice on learning the most from project failure

The author, Dean Shepherd, is of entrepreneurship—how entrepreneurs think, decide to act, and feel. He recently realized that while his publications in academic journals have implications for entrepreneurs, those implications have remained relatively hidden in the text of the articles and hidden in articles published in journals largely inaccessible to those involved in the entrepreneurial process. This series is designed to bring the practical implications of his research to the forefront.

Practical Advice for Entrepreneurs

I am interested in the psychology of entrepreneurship—how entrepreneurs think, decide to act, and feel. I recently realized that while my publications in academic journals have implications for entrepreneurs, those implications have remained relatively hidden in the text of the articles and hidden in articles published in journals largely inaccessible to those involved in the entrepreneurial process. This book is designed to bring the practical implications of my research to the forefront. I decided to take a different approach with this book and not write it for a publisher. I did this because I wanted the ideas to be freely available: (1) I wanted those interested in practical advice for entrepreneurs to be able to freely download, distribute, and use this information (I only ask that the content be properly cited), (2) I wanted to release the chapters independently and make chapters available as they are finished, and; (3) I wanted this work to be a dialogue rather than a one-way conversation—I hope readers email me feedback (positive and negative) so that I can use this information to revise the book. In producing the journal articles underpinning this book, I have had the pleasure of working with many talented and wonderful colleagues—they are cited at the end of each chapter. I hope you find some of the advice in this book useful.

The Golden Rule Ethic, its Measurement, and Relationships with Well-Being and Prosocial Values Across Four Religions in India

As a psychological principle, the golden rule represents an ethic of universal empathic concern. It is, surprisingly, present in the sacred texts of virtually all religions, and in philosophical works across eras and continents. Building on the literature demonstrating a positive impact of prosocial behavior on well-being, the present study investigates the psychological function of universal empathic concern in Indian Hindus, Christians, Muslims and Sikhs.

I develop a measure of the centrality of the golden rule-based ethic, within an individual’s understanding of his or her religion, that is applicable to all theistic religions. I then explore the consistency of its relationships with psychological well-being and other variables across religious groups.

Results indicate that this construct, named Moral Concern Religious Focus, can be reliably measured in disparate religious groups, and consistently predicts well-being across them. With measures of Intrinsic, Extrinsic and Quest religious orientations in the model, only Moral Concern and religiosity predict well-being. Moral Concern alone mediates the relationship between religiosity and well-being, and explains more variance in well-being than religiosity alone. The relationship between Moral Concern and well-being is mediated by increased preference for prosocial values, more satisfying interpersonal relationships, and greater meaning in life. In addition, across religious groups Moral Concern is associated with better self-reported physical and mental health, and more compassionate attitudes toward oneself and others.

Two additional types of religious focus are identified: Personal Gain, representing the motive to use religion to improve one’s life, and Relationship with God. Personal Gain is found to predict reduced preference for prosocial values, less meaning in life, and lower quality of relationships. It is associated with greater interference of pain and physical or mental health problems with daily activities, and lower self-compassion. Relationship with God is found to be associated primarily with religious variables and greater meaning in life.

I conclude that individual differences in the centrality of the golden rule and its associated ethic of universal empathic concern may play an important role in explaining the variability in associations between religion, prosocial behavior and well-being noted in the literature.

‘To me, it's like a little box of tricks’: Breaking the depressive interlock as a programme participant in mindfulness-based cognitive therapy

Objectives. Mindfulness meditation practices have become increasingly popular in clinical therapies, changing patterns of depressogenic thinking for individuals who experience consecutive episodes of depression. We were interested in finding out how Mindfulness Based Cognitive Therapy (MBCT) worked for programme participants by focussing on how meditative practices changed their relationships to their thoughts. Design. Data for the study came from six semi-structured research interviews carried out with individuals who had taken part in an 8 week MBCT programme Methods. We used Interpretative Phenomenological Analysis (IPA) to analyse the experiential accounts. Results. We report on two superordinate themes – Engaging the Neutral Mind (with subordinate themes ‘breaking the paralysis of worry’ and ‘choosing to think differently’) and Experiencing the Neutral Mind (with subordinate themes of ‘reflection on previous thinking styles’ and ‘becoming psychologically self-reliant’). Conclusions. Themes from the present study offer support to the assertion that mindfulness meditation helps facilitate a different mode of meta-cognitive processing with which to handle depression-related cognitions. Practitioner Points Participants reported that they experienced an enhanced capacity to differentiate between their thought processes, experiencing an ability to tolerate some more uncomfortable thoughts and experiencing a/more choice in how to respond to thoughts Participants recognised that ruminating over negative thoughts was related to depressive states and experienced a shift in meta-cognitive processes that actively challenged depressogenic cognitions Participants became more psychologically self-reliant and therapeutically independent following MBCT Integrating mindfulness based practices in therapy may be a mediating factor in sustaining psychological wellbeing and may help clients develop self-compassion Future research looks to examining exit cases to understand elements of MBCT which are experienced as less successful by clients

Lei natural e lei civil em J-J Rousseau

Coordenação de Aperfeiçoamento de Pessoal de Nível Superior (CAPES)

Erhöhung der Achtsamkeit durch Taiji-Training - Ergebnisse aus einer randomisierten Warteliste-kontrollierten Studie mit gesunden Versuchspersonen

Hintergrund: Taiji ist eine meditative Bewegungsform mit Ursprung in den chinesischen Kampfkünsten. In mehreren Studien konnten positive Effekte von Taiji auf das psychische und körperliche Wohlbefinden nachgewiesen werden. Eine mögliche Wirkkomponente von Taiji könnte die Förderung von Achtsamkeit sein. Studienergebnisse, welche eine Verbesserung der Körperwahrnehmung durch Taiji nahe legen, stützen diese Annahme. Mit der vorliegenden Arbeit wurde untersucht, inwiefern sich Taiji auf die allgemeine Achtsamkeit im Sinne eines erweiterten multidimensionalen Konzeptes als auch auf den achtsamen Umgang mit sich selbst in belastenden Situationen auswirkt. Methoden: 70 gesunde Versuchspersonen wurden randomisiert einer Taiji-Interventionsgruppe oder zu einer Warteliste-Kontrollgruppe zugeteilt. Die Interventionsgruppe erhielt während drei Monaten zweimal wöchentlich je eine Stunde Taiji-Unterricht. Die allgemeine Achtsamkeit wurde mittels dem Freiburger Fragebogens zur Achtsamkeit (FFA-Kurzform), die Achtsamkeit in belastenden Situationen wurde über die Subskala „Achtsamkeit“ der Self-Compassion-Scale (SCS) vor Beginn und nach Beendigung der Intervention gemessen. Resultate: Die Interventionsgruppe (N=28) wies nach Kursende im Vergleich zur Kontrollgruppe (N=31) einen signifikanten Anstieg der Achtsam-keitswerte im FFA (F(1, 34.70) = 4.29, p = 0.043) und in der SCS-Subskala (F(1, 3.58) = 4.62, p = 0.036) auf. Schlussfolgerung: Die gegenwärtigen Studienergebnisse sprechen dafür, dass bei gesunden Personen Achtsamkeit im Allgemeinen als auch in schwierigen Lebenslagen durch das Üben von Taiji gefördert werden kann.

The Role of Home Practice Engagement in a Mindfulness-Based Intervention

Over the last three decades, there has been a precipitous rise in curiosity regarding the clinical use of mindfulness meditation for the self-management of a broad range of chronic health conditions. Despite the ever-growing body of evidence supporting the use of mindfulness-based therapies for both medical and psychological concerns, data on the active ingredients of these mind-body interventions are relatively scarce. Regular engagement in formal mindfulness practice is considered by many to be requisite for generating therapeutic change; however, previous investigations of at-home practice in MBIs have produced mixed results. The equivocal nature of these findings has been attributed to significant methodological limitations, including the lack of standardized, systematic practice monitoring tools, and a singular focus on practice time, with little attention paid to the nature and quality of one’s practice. The present study used a prospective, observational design to assess the effects of home-based practice on dispositional mindfulness, self-compassion, and psychological functioning in twenty-eight people enrolled in an MBSR or MBCT program. To address some of the aforementioned limitations, the present study collected detailed weekly accounts of participants’ home-based practice engagement, including information about practice time (i.e., frequency and duration), exercise type, perceived effort and barriers to participation, and practice quality. Hierarchical multiple regression was used to examine the relative contribution of practice time and practice quality on treatment outcomes, and to explore possible predictors of adherence to at-home practice recommendations. As anticipated, practice quality and perceived effort improved with time; however, rather unexpectedly, practice quality was not a significant predictor of treatment-related improvements in psychological health. Home practice engagement, however, was predictive of change in dispositional mindfulness, in the expected direction. Results of our secondary analyses demonstrated that employment status was predictive of home practice engagement, with those who were unemployed completing more at-home practice on average. Mindfulness self-efficacy at baseline and previous experience with meditation or other contemplative practices were independently predictive of mean practice quality. The results of this study suggest that home practice helps generate meaningful change in dispositional mindfulness, which is purportedly a key mechanism of action in mindfulness-based interventions.

A Relação entre Mindfulness, Auto-Compaixão, Vergonha e Psicopatologia em Praticantes e Não Praticantes de Meditação/Yoga

O estudo do mindfulness tem sido alvo de um crescente interesse no domínio da Psicologia, pela sua importância no aumento de bem-estar e redução de sintomatologia psicopatológica. Os estudos realizados acerca da forma como o mindfulness assume um papel preponderante no bem-estar psicológico dos indivíduos, tendo por base um conjunto de competências ou aptidões que podem ser aprendidas e praticadas, favorece uma melhoria da saúde e do bem-estar dos indivíduos. Deste modo, com o objectivo de contribuir para o conhecimento da relação entre mindfulness, auto-compaixão, vergonha e psicopatologia em praticantes e não praticantes de meditação/yoga, realizou-se um conjunto de estudos numa amostra constituída por 121 sujeitos, em que 53 integram uma população praticante de meditação/yoga e 68 pertencem à população geral não praticante de meditação/yoga. Os resultados revelam que indivíduos praticantes de meditação/yoga registam valores significativamente mais elevados nas facetas observar e não reagir da escala de mindfulness. Por sua vez, sujeitos com maiores índices de traço de mindfulness apresentam níveis mais baixos de vergonha externa e interna. Para além disto, indivíduos com elevado traço de mindfulness distinguem-se significativamente dos indivíduos com baixo traço de mindfulness ao apresentarem níveis mais elevados de auto-compaixão e níveis mais baixos de depressão, ansiedade e stress. / The study of mindfulness has been the target of a growing interest in the field of psychology because of its importance in increasing welfare and lessening of psychopathological symptoms. Studies on how mindfulness plays a central role in psychological well-being of individuals, based on a set of competencies or skills that can be learned and practiced, promotes improved health and well-being of individuals. Thus, in order to contribute to the knowledge of the relationship between mindfulness, self-pity, shame and psychopathology in non-practitioners and practitioners of meditation / yoga, it was held a series of studies on a sample of 121 subjects, in which 53 were part of a population practicing meditation / yoga and 68 belong to the general population not practicing meditation / yoga. The results show that individuals who practice meditation / yoga recorded significantly higher values in the watch and not react aspects of mindfulness scale. In turn, subjects with higher trait mindfulness have lower levels of external and internal shame. In addition, individuals with higher trait mindfulness differ significantly from individuals with low trait mindfulness of the present higher levels of self-pity and lower levels of depression, anxiety and stress.

Auto-compaixão: a sua relação com os estados emocionais negativos

O principal objectivo do presente estudo é perceber de que forma a auto – compaixão se relaciona com o auto – criticismo e sintomas psicopatológicos, mais concretamente, a ansiedade, a depressão e o stress na adolescência. Paralelamente pretendeu-se testar a aplicação da escala de auto – compaixão a uma amostra de adolescentes pelo que se procedeu à sua adaptação e estudo das qualidades psicométricas a este período desenvolvimental específico. Fizeram parte da amostra 130 rapazes e 48 raparigas, com uma média de idades de 16.92 anos (DP=1.40) e uma média de anos de escolaridade de 9.99 (DP=1.67). No estudo apresentado foram utilizados os seguintes instrumentos: a Escala de Auto – Compaixão (SCS), a Escala de Ansiedade Depressão e Stress (EADS-21), e a Escala das Formas de Auto – Criticismo e de Auto – Tranquilização (FSCRS). A escala de auto – compaixão mostrou uma boa consistência interna e uma boa estabilidade temporal. Os resultados indicaram que os rapazes apresentam níveis de auto – compaixão significativamente mais elevados que as raparigas. Em ambos os sexos foram observadas correlações no sentido esperado entre a auto – compaixão e os estados emocionais negativos, o auto – criticismo e a auto – tranquilização. Por outras palavras, quanto maior o nível de auto – compaixão do adolescente, menor sintomatologia depressiva, ansiosa e associada ao stress apresenta, bem como menor é o seu auto – criticismo. Em contraste, quanto maior a auto – compaixão, maior a capacidade de se auto – tranquilizar. Conclusão: Partindo da investigação disponível em adultos, o contribuo do presente estudo consistiu em alargar para adolescentes não só a avaliação da auto-compaixão, como também a sua associação às variáveis em estudo. Assim, os resultados sugerem que nos adolescentes, a auto-compaixão pode diminuir a sua vulnerabilidade aos estados emocionais negativos traduzidos, quer por sintomas de ansiedade, depressão e de stress, quer pela adopção de um estilo auto-crítico exacerbado e disfuncional. / The main objective of this study is to understand how self - compassion is related to the self - criticism and psychopathological symptoms, specifically, anxiety, depression and stress in adolescence. At the same time we sought to test the application of the scale of self-pity to a sample of adolescents and it is carried to its adaptation and psychometric study of this specific developmental period. The sample included 130 boys and 48 girls with a mean age of 16.92 years (SD = 1.40) and average years of schooling was 9.99 (SD = 1.67). In the present study we used the following instruments: the Self - Compassion (SCS), Depression, Anxiety and Stress Scale (DASS), and the Forms of Self – Criticizing/Attacking and Self – Reassuring Scale (FSCRS). The scale of self- compassion showed good internal consistency and good temporal stability. The results indicated that the boys present levels of self - compassion significantly higher than girls. In both sexes were observed in the expected correlations between self-pity and negative emotional states, self-criticism and self-reassurance. In other words, the higher the level of adolescent self-pity, less depressive symptoms, anxiety and stress associated with the present as well as lower your self-criticism. In contrast, the larger the self-compassion, the greater the ability to self-reassuring. Conclusion: Based on the available research in adults, I contribute to this study was to extend to adolescents not only the assessment of self- compassion, as well as their association with variables. Thus, the results suggest that in adolescents, self- compassion can reduce their vulnerability to negative emotional states translated, either by symptoms of anxiety, depression and stress, either by adopting a self-critical style exaggerated and dysfunctional.