Abstract
Self-compassion has been theorized to have three components, each with a positive pole and a negative pole: self-kindness versus self-judgment, common humanity versus isolation, and mindfulness versus over-identification. Neff (Self Identity 2:85–101, 2003a) proposes that they mutually influence each other, however, this proposition has not been tested yet. We conducted a pilot study to see if improvements from training one component spilled over to the other two—and whether these trainings had an impact on well-being. 80 participants completed 8 weeks of self-compassionate writing exercises to enhance either self-kindness, common humanity, or mindfulness. Trait self-compassion was assessed using the six-factor model of the self-compassion scale. To address issues of alpha-error-inflation, the false discovery rate was fixed at 5%, and critical p values were adjusted accordingly. Participants in the mindfulness condition reported increased total self-compassion (p = .009), which was accompanied by increased self-kindness (p = .027) and lower isolation (p = .045). Participants in the common humanity condition reported improved total self-compassion (p = .018), lower over-identification (p = .045), and higher life-satisfaction (p = .049). The training in self-kindness failed to improve self-kindness or any other factor. These findings provide initial evidence that the components of self-compassion mutually enhance each other. They also emphasize the importance of mindfulness within the conceptualization of self-compassion.
Highlights
In Buddhist philosophy, compassion means being touched by suffering and having the wish to help, regardless of whether the object of compassion is the self or someone else (Davidson and Harrington 2002)
Self-compassion has been found to be an effective buffer against distressing experiences, such that the more self-compassionate individuals are, the less strain they experience when faced with failure, rejection, or embarrassment (Leary et al 2007)
In another study within the same project, Hildebrandt et al (2017) showed that presence-related skills are not enough to increase self-compassion, but that affect-oriented practices, such as the loving kindness meditation or contemplative dyads engaging in active storytelling and listening, are necessary to impact self-compassion and compassion for others. These findings provide initial evidence that mindfulness might serve as a precondition of self-compassion, but that specific self-compassion training is necessary to fully develop self-kindness and common humanity
Summary
In Buddhist philosophy, compassion means being touched by suffering and having the wish to help, regardless of whether the object of compassion is the self or someone else (Davidson and Harrington 2002). Since Buddhist thought rejects the idea of the self, it is unsurprising that Western cultures mostly associate compassion with compassion for others (Varela et al 1991). When Neff (2003a) introduced self-compassion as a kind and understanding attitude towards the self in times of personal failure or emotional pain, the concept quickly gained popularity in scientific journals. Self-compassion has been associated with less anxiety, depression, and stress (López et al 2018; MacBeth and Gumley 2012). While the body of evidence proclaiming the usefulness of self-compassion has been growing continuously, few studies have attempted to further the understanding of the construct itself and of its facets (Barnard and Curry 2011; for exceptions, see Körner et al 2015; Phillips 2019)
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