Resilience and Enhancement in Sport, Exercise, & Training (RESET): A brief self-compassion intervention with NCAA student-athletes.

Athletes often believe that self-criticism is necessary to avoid complacency, but this attitude can lead to anxiety and stress. Research shows that self-compassion is an adaptive way to relate to mistakes and challenges. Although there are many benefits of self-compassion, fear that self-compassion harms performance may discourage athletes from adopting this approach. This study developed and tested an online self-compassion intervention for athletes called RESET (Resilience and Enhancement in Sport, Exercise, & Training), adapted from the Mindful Self-Compassion program. Between-group analyses (multilevel modeling; MLM) and within-group analyses (paired t-tests) were used to assess the effectiveness of the intervention on athletes' ability to respond compassionately to failure, improve well-being, and increase perceived sport performance. Compared to the waitlist control (n = 102, 71% women), the intervention group (n = 148, 90% women) experienced greater increases in self-compassion, decreases in self-criticism and fear of self-compassion, and greater improvements in perceived performance. In general, the intervention was more effective for those who had the most room for growth. Within-group analyses supported the MLM findings while also showing that athletes who participated in the RESET program experienced reduced levels of depression, anxiety, and stress. Program evaluation measures, including participant testimonials, extend the quantitative findings and demonstrate that RESET was engaging, well-liked, and effective.

Self-Compassion: Theory, Method, Research, and Intervention.

Self-compassion refers to being supportive toward oneself when experiencing suffering or pain-be it caused by personal mistakes and inadequacies or external life challenges. This review presents my theoretical model of self-compassion as comprised of six different elements: increased self-kindness, common humanity, and mindfulness as well as reduced self-judgment, isolation, and overidentification. It discusses the methodology of self-compassion research and reviews the increasingly large number of empirical studies that indicate self-compassion is a productive way of approaching distressing thoughts and emotions that engenders mental and physical well-being. It also reviews research that dispels common myths about self-compassion (e.g., that it is weak, selfish, self-indulgent or undermines motivation). Interventions designed to increase self-compassion, such as compassion-focused therapy and mindful self-compassion, are discussed. Finally, the review considers problematic issues in the field, such as the differential effects fallacy, and considers limitations and future research directions in the field of self-compassion research.

Is Self-Compassion Universal? Support for the Measurement Invariance of the Self-Compassion Scale Across Populations.

The Self-Compassion Scale (SCS) is a widely used measure to assess the trait of self-compassion, and, so far, it has been implicitly assumed that it functions the same way across different groups. This assumption needs to be explicitly tested to ascertain that no measurement biases exist. To address this issue, the present study sought to systematically examine the generalizability of the bifactor exploratory structural equation modeling operationalization of the SCS via tests of measurement invariance across a wide range of populations, varying according to features such as student or community status, gender, age, and language. Secondary data were used for this purpose and included a total of 18 samples and 12 different languages (N = 10,997). Multigroup analyses revealed evidence for the configural, weak, strong, strict, and latent variance-covariance of the bifactor exploratory structural equation modeling operationalization of the SCS across different groups. These findings suggest that the SCS provides an assessment of self-compassion that is psychometrically equivalent across groups. However, findings comparing latent mean invariance found that levels of self-compassion differed across groups.

Development and Validation of the Self-Compassion Scale for Youth.

We present a series of studies on the development and validation of the Self-Compassion Scale-Youth version (SCS-Y), which is intended for use with early adolescents in middle school. Study 1 (N = 279, Mage = 12.17) describes the selection of 17 items out of a pool of 36 potential items, with three items each representing the subscales of self-kindness, mindfulness, common humanity, self-judgment, isolation, and two items representing over-identification. Using state-of-the-art psychometric analyses ideal for examining multidimensional constructs like self-compassion-bifactor exploratory structural equation modeling (bifactor-ESEM)-findings supported the use of a general self-compassion score and six subscale scores. Study 2 cross-validated the factor structure of the SCS-Y with a second sample of youths (N = 402, Mage = 12.43). Study 3 found support for the test-retest reliability of the SCS-Y (N = 102, Mage = 12.52). Study 4 (N = 212, Mage = 12.18) established construct validity for the SCS-Y by demonstrating that SCS-Y scores were significantly associated with mindfulness, happiness, life-satisfaction, depression, resilience, and achievement goal orientation in expected directions. Overall, findings suggest that the SCS-Y is a reliable and valid measure of self-compassion for use with youths.

Caring for others without losing yourself: An adaptation of the Mindful Self-Compassion Program for Healthcare Communities.

OBJECTIVE: Two studies examined the efficacy of the Self-Compassion for Healthcare Communities (SCHC) program for enhancing wellbeing and reducing burnout among healthcare professionals. METHOD: Study 1 (N = 58) had a quasi-experimental design and compared wellbeing outcomes for the SCHC group compared to a waitlist control group. Study 2 (N = 23) did not include a control group and examined the effect of SCHC on burnout. RESULTS: Study 1 found that SCHC significantly increased self-compassion and wellbeing. All gains were maintained for three months. Study 2 found that in addition to enhancing wellbeing, SCHC significantly reduced secondary traumatic stress and burnout. Changes in self-compassion explained gains in other outcomes, and initial levels of self-compassion moderated outcomes so that those initially low in self-compassion benefitted more. CONCLUSIONS: Findings suggest that the SCHC program may be an effective way to increase self-compassion, enhance wellbeing, and reduce burnout for healthcare professionals.

The Development and Validation of the Compassion Scale.

This article presents a measure of compassion for others called the Compassion Scale (CS), which is based on Neff's theoretical model of self-compassion. Compassion was operationalized as experiencing kindness, a sense of common humanity, mindfulness, and lessened indifference toward the suffering of others. Study 1 (n = 465) describes the development of potential scale items and the final 16 CS items chosen based on results from analyses using bifactor exploratory structural equation modeling. Study 2 (n = 510) cross-validates the CS in a second student sample. Study 3 (n = 80) establishes test-retest reliability. Study 4 (n = 1,394) replicates results with a community sample, while Study 5 (n = 172) replicates results with a sample of meditators. Study 6 (n = 913) examines the finalized version of the CS in a community sample. Evidence regarding reliability, discriminant, convergent, construct, and known-groups validity for the CS is provided.

Examining the factor structure of the Self-Compassion Scale in 20 diverse samples: Support for use of a total score and six subscale scores.

This study examined the factor structure of the Self-Compassion Scale (SCS) using secondary data drawn from 20 samples (N = 11,685)-7 English and 13 non-English-including 10 community, 6 student, 1 mixed community/student, 1 meditator, and 2 clinical samples. Self-compassion is theorized to represent a system with 6 constituent components: self-kindness, common humanity, mindfulness and reduced self-judgment, isolation and overidentification. There has been controversy as to whether a total score on the SCS or if separate scores representing compassionate versus uncompassionate self-responding should be used. The current study examined the factor structure of the SCS using confirmatory factor analyses (CFA) and Exploratory Structural Equation Modeling (ESEM) to examine 5 distinct models: 1-factor, 2-factor correlated, 6-factor correlated, single-bifactor (1 general self-compassion factor and 6 group factors), and 2-bifactor models (2 correlated general factors each with 3 group factors representing compassionate or uncompassionate self-responding). Results indicated that a 1- and 2-factor solution to the SCS had inadequate fit in every sample examined using both CFA and ESEM, whereas fit was excellent using ESEM for the 6-factor correlated, single-bifactor and correlated 2-bifactor models. However, factor loadings for the correlated 2-bifactor models indicated that 2 separate factors were not well specified. A general factor explained 95% of the reliable item variance in the single-bifactor model. Results support use of the SCS to examine 6 subscale scores (representing the constituent components of self-compassion) or a total score (representing overall self-compassion), but not separate scores representing compassionate and uncompassionate self-responding. (PsycINFO Database Record (c) 2018 APA, all rights reserved).

Examining the Factor Structure of the Self-Compassion Scale in Four Distinct Populations: Is the Use of a Total Scale Score Justified?

This study examined the factor structure of the Self-Compassion Scale (SCS) using a bifactor model, a higher order model, a 6-factor correlated model, a 2-factor correlated model, and a 1-factor model in 4 distinct populations: college undergraduates (N = 222), community adults (N = 1,394), individuals practicing Buddhist meditation (N = 215), and a clinical sample of individuals with a history of recurrent depression (N = 390). The 6-factor correlated model demonstrated the best fit across samples, whereas the 1- and 2-factor models had poor fit. The higher order model also showed relatively poor fit across samples, suggesting it is not representative of the relationship between subscale factors and a general self-compassion factor. The bifactor model, however, had acceptable fit in the student, community, and meditator samples. Although fit was suboptimal in the clinical sample, results suggested an overall self-compassion factor could still be interpreted with some confidence. Moreover, estimates suggested a general self-compassion factor accounted for at least 90% of the reliable variance in SCS scores across samples, and item factor loadings and intercepts were equivalent across samples. Results suggest that a total SCS score can be used as an overall mesure of self-compassion.

Mindfulness, Self-Compassion, Posttraumatic Stress Disorder Symptoms, and Functional Disability in U.S. Iraq and Afghanistan War Veterans.

Mindfulness and self-compassion are overlapping, but distinct constructs that characterize how people relate to emotional distress. Both are associated with posttraumatic stress disorder (PTSD) and may be related to functional disability. Although self-compassion includes mindful awareness of emotional distress, it is a broader construct that also includes being kind and supportive to oneself and viewing suffering as part of the shared human experience--a potentially powerful way of dealing with distressing situations. We examined the association of mindfulness and self-compassion with PTSD symptom severity and functional disability in 115 trauma-exposed U.S. Iraq/Afghanistan war veterans. Mindfulness and self-compassion were each uniquely, negatively associated with PTSD symptom severity. After accounting for mindfulness, self-compassion accounted for unique variance in PTSD symptom severity (f(2) = .25; medium ES). After accounting for PTSD symptom severity, mindfulness and self-compassion were each uniquely negatively associated with functional disability. The combined association of mindfulness and self-compassion with disability over and above PTSD was large (f(2) = .41). After accounting for mindfulness, self-compassion accounted for unique variance in disability (f(2) = .13; small ES). These findings suggest that interventions aimed at increasing mindfulness and self-compassion could potentially decrease functional disability in returning veterans with PTSD symptoms.

Self-compassion in clinical practice.

Self-compassion is conceptualized as containing 3 core components: self-kindness versus self-judgment, common humanity versus isolation, and mindfulness versus overidentification, when relating to painful experiences. Research evidence demonstrates that self-compassion is related to psychological flourishing and reduced psychopathology. Mindful Self-Compassion (MSC) is an 8-week training program, meeting 2.5 hours each week, designed to help participants cultivate self-compassion. MSC contains a variety of meditations (e.g., loving-kindness, affectionate breathing) as well as informal practices for use in daily life (e.g., soothing touch, self-compassionate letter writing). A detailed clinical case illustrates the journey of a client through the 8 weeks of MSC training, describing the key features of each session and the client's response.

A pilot study and randomized controlled trial of the mindful self-compassion program.

OBJECTIVES: The aim of these two studies was to evaluate the effectiveness of the Mindful Self-Compassion (MSC) program, an 8-week workshop designed to train people to be more self-compassionate. METHODS: Study 1 was a pilot study that examined change scores in self-compassion, mindfulness, and various wellbeing outcomes among community adults (N = 21; mean [M] age = 51.26, 95% female). Study 2 was a randomized controlled trial that compared a treatment group (N = 25; M age = 51.21; 78% female) with a waitlist control group (N = 27; M age = 49.11; 82% female). RESULTS: Study 1 found significant pre/post gains in self-compassion, mindfulness, and various wellbeing outcomes. Study 2 found that compared with the control group, intervention participants reported significantly larger increases in self-compassion, mindfulness, and wellbeing. Gains were maintained at 6-month and 1-year follow-ups. CONCLUSIONS: The MSC program appears to be effective at enhancing self-compassion, mindfulness, and wellbeing.

Construction and factorial validation of a short form of the Self-Compassion Scale.

The objective of the present study was to construct and validate a short-form version of the Self-Compassion Scale (SCS). Two Dutch samples were used to construct and cross-validate the factorial structure of a 12-item Self-Compassion Scale-Short Form (SCS-SF). The SCS-SF was then validated in a third, English sample. The SCS-SF demonstrated adequate internal consistency (Cronbach's alpha ≥ 0.86 in all samples) and a near-perfect correlation with the long form SCS (r ≥ 0.97 all samples). Confirmatory factor analysis on the SCS-SF supported the same six-factor structure as found in the long form, as well as a single higher-order factor of self-compassion. The SCS-SF thus represents a reliable and valid alternative to the long-form SCS, especially when looking at overall self-compassion scores.

Self-compassion versus global self-esteem: two different ways of relating to oneself.

This research examined self-compassion and self-esteem as they relate to various aspects of psychological functioning. Self-compassion entails treating oneself with kindness, recognizing one's shared humanity, and being mindful when considering negative aspects of oneself. Study 1 (N=2,187) compared self-compassion and global self-esteem as they relate to ego-focused reactivity. It was found that self-compassion predicted more stable feelings of self-worth than self-esteem and was less contingent on particular outcomes. Self-compassion also had a stronger negative association with social comparison, public self-consciousness, self-rumination, anger, and need for cognitive closure. Self-esteem (but not self-compassion) was positively associated with narcissism. Study 2 (N=165) compared global self-esteem and self-compassion with regard to positive mood states. It was found that the two constructs were statistically equivalent predictors of happiness, optimism, and positive affect. Results from these two studies suggest that self-compassion may be a useful alternative to global self-esteem when considering what constitutes a healthy self-stance.

Relationship styles of self-focused autonomy, other-focused connection, and mutuality among Mexican American and European American college students.

The author examined relationship styles of self-focused autonomy (SFA), other-focused connection (OFC), and mutuality among 415 European and Mexican American young adults in 2 U.S. colleges. Mutuality was the most commonly reported style for both ethnic groups, although Mexican American men were more likely than the others to indicate that they had the SFA style. Mexican American participants perceived their fathers' styles as SFA more often than did the others regarding either of their parents' styles. Mutuality was associated with the best mental-health outcomes regardless of gender or ethnicity. The present results indicate that the cultural influences on autonomy and connection are complex and that collectivistic cultural contexts may sometimes promote autonomy concerns in men.

Reasoning about interpersonal responsibility when making judgments about scenarios depicting close personal relationships.

This study examined the moral reasoning of 36 young adults (M age = 20.8 yr., evenly divided by sex) about situations involving close interpersonal relationships: best friends, spouses, and parents or children. Participants were presented stories in which personal needs and desires were in conflict with interpersonal concerns. When asked how the conflicts should be resolved, the large majority of participants judged that personal desires should be subordinated to interpersonal concerns, justifying their judgments with reference to concern for others, relationship maintenance, or relationship responsibilities. No sex differences in judgments or justifications were found. In addition, most judged that the act of meeting another's needs in a close relationship was an obligatory responsibility and that such responsibilities generalized to people living in other societies. Thus, participants considered interpersonal responsibilities to be moral obligations that apply across cultural boundaries and did not consider them to be matters of personal choice.