Does Self-Compassion Protect Against Emotional Dysregulation, Anxiety, and Other Negative Emotions?

Self-compassion is a multifaceted construct meant to allow individuals to treat themselves with kindness, have a balanced perspective on their experiences, and feel connected to others (Neff, 2003a). Emotion regulation is related to higher levels of self-compassion (Diedrich et al., 2013; Vettese et al., 2011), and Neff (2003a) proposes that self-compassion can be viewed as a superior emotion regulation strategy. Self-compassion is negatively correlated with many forms of psychopathology, including anxiety (Neff, 2003b; Neff et al., 2007; Neff & McGehee, 2010). Based on prior research, it appears that self-compassion may increase the ability to regulation emotions, therefore increasing an individual’s ability to manage anxiety and other negative emotions. The present study examined the relationships between self-compassion, emotion dysregulation, anxiety, and other self-reported emotions. The results of the present study partially supported hypothesized correlations between self-compassion and variables including difficulties in emotion regulation, anxiety, and affect. Furthermore, the present study explored whether self-compassion buffers against negative emotions after imagining an embarrassing and distressing event. The results of the present study indicated that the vignette was effective in reducing positive affect, but ineffective in increasing negative affect and anxiety. Finally this study examined whether a brief self-compassion exercise changes anxiety and other negative emotions after the distressing event when compared to mindfulness and control conditions. The results of the present study found that there were no significant differences between the three conditions. SELF-COMPASSION AND ANXIETY 3 Does Self-Compassion Protect Against Emotional Dysregulation, Anxiety, and Other Negative Emotions? Self-Compassion Over the past decade, a concept new to western society has emerged in the field of psychology, namely, self-compassion. The concept of self-compassion stems from Buddhist philosophy, and has existed for centuries. Self-compassion is a construct meant to protect individuals from their own self-judgment, isolation, and self-pity (Neff, 2003a). Self-compassion should not be confused with self-esteem, although, at surface value they seem to be similar. Although low self-esteem is correlated with negative outcomes including depression, research has shown that increasing one’s self-esteem is not easily done and self-esteem appears to be a rather stable trait (Neff, 2001a). In addition to low success with attempts to increase self-esteem, high self-esteem is correlated with inflated views of oneself and even narcissism (Neff, 2001a). Unlike self-esteem, self-compassion can be effectively induced (Leary, Tate, Adams, Batts, & Hancock, 2007), and a number of therapeutic strategies have been shown to effectively deal with difficult emotions (Neff & Germer, 2013; Neff, Kirkpatrick, & Rude, 2007). Furthermore, attempts to increase self-compassion do not carry some of the negative behaviors that may accompany efforts to bolster fragile self-esteem (e.g., self-absorption, denigration of others, etc.) and appears to decrease self-criticism and condemnation when we fail or make mistakes. Rather, self-compassion appears to be an effective tool for managing difficult emotions and for freeing “us from the destructive cycle of emotional reactivity” (Neff, 2011b). By exercising self-compassion, we “avoid destructive SELF-COMPASSION AND ANXIETY 4 patterns of fear, negativity and isolation” in the face of adversity, while fostering “positive mind-states such as happiness and optimism” (Neff, 2011b, pp. 12-13). Self-compassion entails three main overlapping components that are described as positive-negative pairs: self-kindness versus self-judgment, commonhumanity versus isolation, and mindfulness versus over-identification. Selfcompassionate individuals rate high on the adaptive end of the continuum on each of the three components. Furthermore the three components of self-compassion interact with one another rather than as complete separate entities; such that, when one component is strengthened, other components are also strengthened (Neff, 2003b). The first component of self-compassion is self-kindness rather than selfcriticism. Self-kindness involves an individual feeling compassion for and being touched by one’s own suffering rather than being harsh and critical towards oneself (Neff, 2003a). Buddhist philosophy does not differentiate between compassion for others and self-compassion; they are one in the same. In the West, compassion is typically defined as caring for and wanting to ease the pain of others, and it generally does not extend to oneself. Conversely, Buddhist psychology encompasses self-compassion in its definition of compassion, whereby being moved by the suffering of others also includes one’s own suffering, therefore including selfcompassion in the definition of compassion itself (Neff, 2003b). Often times, individuals are more open to feeling compassion towards others who are suffering, but do not feel the same about their own pain and distress. The practice of selfcompassion can be therapeutic for individuals who are overly critical towards their SELF-COMPASSION AND ANXIETY 5 own personal suffering by teaching them to treat themselves as they would others and to be less harsh when judging one. The second component of self-compassion is common humanity rather than isolation. Common humanity is essentially recognizing a sense of connectedness with others, and an understanding that others also suffer in similar situations; rather than viewing one’s problems as isolated and separate from other people (Neff, 2003a). The importance of common humanity is that it helps an individual to understand that her or his own problems (i.e., making mistakes, suffering, and feeling inadequate) are part of the human condition (Neff, 2003b). Common humanity provides a context whereby individuals feel a sense of connectedness which reduces feelings of isolation from others. Isolation and disconnectedness increase feelings of loneliness, and fears of rejection and apprehension. Feelings of isolation arise from social comparisons, self-criticisms, and fears of rejection. As a result of isolated feelings, we often feel anxious and/or depressed. Self-compassion theory suggests that as we begin to view our fears, shortcomings, and disappointments as part of common humanity, we can be more forgiving and compassionate to ourselves and to others. By understanding and embracing our common humanity, we may be less likely to distort perceptions of ourselves and to judge others less harshly in order to protect our own fragile self-esteem (Neff, 2003b) The third and last component of self-compassion is mindfulness rather than over-identification. Self-compassion defines mindfulness as a way of acknowledging one’s experience in a more objective and balanced manner rather than ignoring pain SELF-COMPASSION AND ANXIETY 6 or exaggerating the extent of our own suffering (Neff, 2003a). Mindfulness is a way of relating to and accepting our negative and unpleasant experiences, thoughts and feelings in an effort to be less emotionally reactive and distraught (Germer, 2009; Germer, Siegel, & Fulton, 2013). Mindfulness is the practice of being aware of what is happening in the moment without detaching from painful experiences (Neff, 2003b). Mindful self-compassion depends on a willingness to attend and acknowledge experiences without ruminating about the past or fearing the future. By having a balanced perspective, individuals create a mindful “space” to express self-kindness and interconnectedness with others in the context of his or her own distressing or difficult experience (Neff, 2003b). Self-compassion has been studied in a variety of contexts and recent research has provided interesting and potentially useful results. Self-compassion is highly correlated with positive psychology traits including happiness, optimism, reflective wisdom, personal initiative, and curiosity (Neff et al., 2007). Individuals high in self-compassion have more adaptive reactions in a variety of situations. In a series of related studies, Leary et al. (2007) found that participants high in self-compassion had more adaptive reactions to unpleasant life events including self-recalled events that were their own fault, hypothetical situations involving failure, loss, and humiliation, and when receiving anonymous negative, neutral, and positive feedback. Furthermore, individuals higher in self-compassion displayed more adaptive reactions to these situations in a manner consistent with the three constructs or facets of self-compassion. For example, when given anonymous feedback, participants high in self-compassion showed less emotional SELF-COMPASSION AND ANXIETY 7 reactivity and did not over-react to positive or negative feedback. Further, the study showed that self-compassion could be induced and that it protected individuals from becoming overwhelmed by negative emotions even while acknowledging and taking responsibility for mistakes (Leary et al., 2007). As studies showing the benefits of self-compassion have increased, there is emerging research exploring the mechanisms by which self-compassion develops (Neff, 2009). Maternal attachment style and levels of self-compassion have also been shown to have an inverse relationship with children’s quality of life measures (Moreira, Gouveia, Carona, Silva & Canavarro, 2014). Furthermore, high levels of parental rejection and overprotection in addition to low levels of parental warmth (Pepping, Davis, O'Donovan & Pal, 2015) and higher attachment anxiety (RaqueBogdan, Ericson, Jackson, Martin & Bryan, 2011) appear to be correlated with lower levels of self-compassion. Beyond the relationship between self-compassion and attachment anxiety, self-compassion has been found to be a mediator between attachment anxiety and w