239The
BritishPsychologicalSociety

Psychology and Psychotherapy: Theory, Research and Practice (2011), 84, 239–255
C 2010 The British Psychological Society

www.wileyonlinelibrary.com

Fears of compassion: Development of three
self-report measures
Paul Gilbert1 ∗ , Kirsten McEwan1 , Marcela Matos2
and Amanda Rivis3
1

Mental Health Research Unit, Kingsway Hospital, Derby, UK
Cognitive-Behavioural Research Centre, University of Coimbra, Portugal
3
Institute of Work, Health and Organisations, University of Nottingham, UK
2

Objectives. There is increasing evidence that helping people develop compassion forthemselves and others has powerful impacts on negative affect and promotes positive
affect. However, clinical observations suggest that some individuals, particularly thosehigh in self-criticism, can find self-compassion and receiving compassion difficult and can
be fearful of it. This study therefore developed measures of fear of: compassion for others,compassion from others, and compassion for self . We also explored the relationship ofthese fears with established compassion for self and compassion for others measures,
self-criticism, attachment styles, and depression, anxiety, and stress.
Method. Students (N = 222) and therapists (N = 53) completed measures of fears
of compassion, self-compassion, compassion for others, self-criticism, adult attachment,
and psychopathology.
Results. Fear of compassion for self was linked to fear of compassion from others,
and both were associated with self-coldness, self-criticism, insecure attachment, anddepression, anxiety, and stress. In a multiple regression, self-criticism was the only
significant predictor of depression.
Conclusion. This study suggests the importance of exploring how and why somepeople may actively resist engaging in compassionate experiences or behaviours and be
fearful of affiliative emotions in general. This has important implications for therapeuticinterventions and the therapeutic relationship because affiliative emotions are major
regulators of threat-based emotions.

The last 10 years has seen a growth of research into the nature and functions ofcompassion (Davidson & Harrington, 2002; Gilbert, 2005, 2009, 2010a, b; Goetz, Keltner,& Simon-Thomas, 2010). Compassion can be defined in many ways. For example, theDalai Lama (1995) defines compassion as ‘an openness to the suffering of others with acommitment to relieve it’. Compassion is also linked to feelings of kindness, gentleness,∗ Correspondence should be addressed to Professor Paul Gilbert, Mental Health Research Unit, Kingsway Hospital, Derby
DE22 3LZ, UK (e-mail: p.gilbert@derby.ac.uk).
DOI:10.1348/147608310X526511

240Paul Gilbert et al.

and warmth (Fehr, Sprecher, & Underwood, 2009). Research has begun to explore theattributes of compassion such as a motivation to care, a capacity for sympathy, an ability
to tolerate unpleasant emotions, the capacity for empathic understanding, and nonjudging or condemning (Gilbert, 2005, 2009, 2010a). In terms of the flow and directionof compassion, we can have compassionate feelings for others, experience compassion
from others, and can have empathy and compassion for ourselves (self-compassion),
especially in times of difficulty (Gilbert, 2009, 2010a; Neff, 2003a, b).
There is increasing evidence that helping people develop compassion for themselves
and for others has powerful impacts on negative affect and promotes positive affect (Lutz,
Greischar, Rawlings, Ricard, & Davidson, 2004). Lutz, Brefczynski-Lewis, Johnstone,
and Davidson (2008) found that regular meditation practice of compassion for others
has an impact on responses to stress and the frontal cortex. Compassion-practised
individuals also showed increased sensitivity to detect and respond to distress in others.
Fredrickson, Cohn, Coffey, Pek, and Finkel (2008) gave six 60-minute weekly groupsessions (with home practice) with a CD-based loving-kindness meditation (compassion
directed to self, then others, then strangers). This training increased positive emotions,mindfulness, feelings of purpose in life and social support, and decreased illness
symptoms. Pace et al. (2008) found that compassion-focused meditations reduced
stress-linked immune and behavioural responses. A study with a non-clinical sample
found that a brief loving-kindness meditation increased people’s feelings of social
connectedness towards strangers (Hutcherson, Seppala, & Gross, 2008). In otherwords, compassion-focused meditations decrease negative affects and stress responses,
increase positive affects and increase feelings of affiliation and kindness towards
others.
Neff (2003a, b), a pioneer in studies of self-compassion (www.self-compassion.org),
has shown that self-compassion can be distinguished from self-esteem and predicts some
aspects of well-being better than self-esteem (Neff & Vonk, 2009). Self-compassion aids
in coping with failure, such as academic failure (Neely, Schallert, Mohammed, Roberts,& Chen, 2009; Neff, Hsieh, & Dejitterat, 2005). Compassionate letter writing to oneself
has also been shown to improve coping with life-events and reduces depression (Leary,
Tate, Adams, Allen, & Hancock, 2007).
There is increasing evidence that compassion is a powerful antidote to a variety ofmental health difficulties including depression and anxiety. Shapiro and her colleagues(Jain et al., 2007; Shapiro, Astin, Bishop, & Cordova, 2005; Shapiro, Brown, & Biegel,2007) found that, in the context of mindfulness training, loving-kindness and compassionfocusing meditations reduced depression. Developing self -compassion and compassion
for others has recently been the focus of therapeutic interventions (Gilbert, 2000, 2007,2009, 2010a, b). Gilbert and Procter (2006) demonstrated that Compassion-Focused
Therapy (CFT) reduced shame, self-criticism, depression, anxiety, and stress in a chronic
day hospital population. Mayhew and Gilbert (2008) found that in a small pilot study ofthree voice hearers, compassion training significantly benefited two, with a third finding
it helpful but limited because he felt he did not deserve compassion (possibly due toundisclosed shame-linked fantasies). In a study of group-based CFT for 19 clients in ahigh security psychiatric setting, Laithwaite et al. (2009) found ‘ . . . a large magnitudeof change for levels of depression and self-esteem . . . A moderate magnitude of change
was found for the social comparison scale and general psychopathology, with a small
magnitude of change for shame . . . These changes were maintained at 6-week follow-up’(p. 521).

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Fear of positive emotions
Although developing compassion appears to have significant positive effects on mental
well-being, working with CFT has illuminated major difficulties in some people’s abilities
and motivations to develop compassion. For some people, compassion gives rise to
avoidance or even fear reactions (Gilbert, 2010a). The fear of positive emotions has
been noted in the literature before. For example, Arieti and Bemporad (1980) identified
a subgroup of depressed people who had a ‘taboo on pleasure’ and were fearful of
positive emotions. Some believed that ‘if you’re happy today something bad will happen
tomorrow’. A client of PG recalled times when she was happy as a child but then her
mother would become unpredictably angry or critical. So she learned that ‘you should
never be happy because that is the time you are off your guard and bad things canhappen’. Another patient noted that it was at times when she felt happy that frightening
thoughts came into her mind – such that something could happen to her children or
husband that would end her happiness. However, she noted that when she was moredepressed and miserable these distressing thoughts did not intrude. She was surprised
to discover how fearful of being happy she actually was and was later able to link
this with early life-events of loss. Hence, positive emotions can be conditioned to, andassociated with, aversive outcomes. Since affiliative emotions are positive emotions
that are associated with interpersonal closeness, then one can anticipate that aversive
backgrounds, particularly those associated with abuse and neglect, might lead to fears
of affiliative emotions (Gilbert, 2010a).
Based on the work of Bowlby (1969, 1973, 1980), Gilbert (2005, 2010a) suggested
that capacities for compassion were rooted in, and developed by, the attachment system(see also Gillath, Shaver, & Mikulincer, 2005). However, the attachment system canoperate like a book, closing down due to abuse or neglect but that the compassion of
the therapist or some CFT exercises can reactivate the attachment motivational system.
When it is opened it opens at the place that it was closed. Hence, if the attachment system
becomes closed because of emotional conflicts, neglect, or abuse, reactivating the system
will reactivate these emotional memories. The re-emergence of these difficulties andfeelings can underpin fears of compassion and be major blocks to recovery, especiallyfor people with high shame and self-criticism. The importance of understanding how theattachment system is regulated, how it underpins psychopathology and can be a focus
within psychotherapy, has been central to a number of therapies (e.g., Holmes, 2001;
Wallin, 2007).

Fear of compassion from others
Affiliative emotions are generally regarded as positive emotions but ones that havespecific qualities of soothing, calming and are accompanied by feelings of well-being.
These affiliative emotions are linked to specific neurophysiological systems especiallyendorphin and oxytocin, that are different from ‘drive and excitement’ systems (Depue& Morrone-Strupinsky, 2005). Affection and care are fundamental to attachment behaviours, the creation of a safe place and positive feelings about the self and others(Bowlby, 1969, 1973; Mikulincer & Shaver, 2007).
However, for reasons noted above some people find certain types of affiliative
emotions more threatening than pleasant. This is clearly problematic given that, froman evolutionary point of view, affiliative emotions are major regulators of feelings ofthreat and social isolation (Depue & Morrone-Strupinsky, 2005; Gilbert, 2000, 2007,2009, 2010a; Mikulincer & Shaver, 2007). The fear of compassionate feelings has

242Paul Gilbert et al.

been explored by research into compassion activation using imagery. Rockliff, Gilbert,
McEwan, Lightman, and Glover (2008) measured heart-rate variability when individuals
were asked to imagine a ‘compassionate being’ expressing compassion to them. They
found that low and high self-critics responded very differently to this compassion
imagery, with high self-critics responding with a reduction in heart-rate variability(an indictor of increased threat) and low self-critics showed an increase in heart-rate
variability.
Clinical work has also indicated that the feelings of warmth associated withcompassion from others (and in trying to become self-compassionate) can activate grieffeelings of wanting but not receiving affection and care from significant others, with anincreased awareness of inner loneliness and a yearning for close and accepting/valuing
relationships (Bowlby, 1980; Gilbert, 2010a). If the feelings of grief, triggered by theexperience of kindness and compassion from others (and self-compassion), are very
unfamiliar, or as children people learnt to dissociate or block them off, then they can be
overwhelming and may even trigger dissociation again.
Individuals from secure backgrounds however, have been shown to perceive others
as sources of soothing, security, and support and are more likely to engage in support
seeking when distressed, be open to compassion from others, and feel helped by it.
This is in contrast to individuals from insecure backgrounds who are uncertain of theavailability and support of others and are prone to either cling anxiously to attachment
figures without feeling soothed or avoid and withdraw from others (Collins, 1996; Collins& Read, 1990; Kobak, Cole, Ferenz-Gillies, Fleming, & Gamble, 1993; Meyer, Olivier, &Roth, 2005; Mikulincer & Florian, 1995).

Fear of compassion for others
Feeling and acting compassionately to others has been linked to a range of psychologicalprocesses that have emerged from the literature on helping. Tice and Baumeister (1985)
found that personal identity, notably high masculine identity, especially when linked toloss of poise in helping, inhibited helping. Graziano, Habashi, Sheese, and Tobin (2007)
found that helping and compassion (prosocial motivation) are linked to personality,
empathy, and situational contexts. Reed and Aquino (2003) found that compassionate
values were linked to a desired moral self-identity. Evidence from the attachment
literature suggests that avoidant individuals view support seeking as a weakness andmay perceive others in distress with contempt (Collins & Read, 1994; Feeney & Collins,
2001; Mikulincer, Shaver, Gillath, & Nitzberg, 2005). Anxiously attached individuals canbe overly concerned with being compassionate and helpful in order to be liked andthus can act submissively, whilst avoidant individuals are uncomfortable with distressemotions and distance themselves from others in distress. Some individuals become
personally distressed by others’ distress and become avoidant (Collins & Read, 1994;
Feeney & Collins, 2001; Mikulincer et al., 2005). In contrast, attachment security is
associated with increased capacities for engaging in empathic, compassionate, andcaring behaviours towards others (Gillath et al., 2005; Mikulincer & Shaver, 2007).
Secure individuals are more sensitive to the emotional states and needs of themselves
and others and are able to empathize and provide care without being overwhelmed bytheir distress and that of others.
Most spiritual traditions implore us to be more compassionate to each other with therecognition that often we are not. Compassionate actions may be suppressed if people
perceive the recipient of compassion to have committed a moral injustice (Batson,

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Klein, Highberger, & Shaw, 1995), and compassion can be inhibited by certain typesof self-interest (Gerhardt, 2010). Evolutionary theorists have argued that altruism andcompassion are expensive resources to dispense and therefore subject to evolutionarypressures. Thus, we are more likely to be compassionate and helpful to kin, those welike and see as potential reciprocators of helpfulness, than to non-kin and those we
do not know or like (Burnstein, Crandall, & Kitayama, 1994). Individuals motivatedby social dominance, especially for their group to be superior to other groups canendorse very non-compassionate values to out groups (Pratto, Sidanius, Stallworth, &Malle, 1994). When operating within corporations, individuals are at risk of significantly
increasing exploitative and uncaring behaviours towards others (Bakan, 2005). Failuresin compassion have also been attributed to obedience to authority, following groupnorms, fitting in, and carrying out orders (Kelman & Hamilton, 1989). So, self-interest
can block compassion and there can be a fear that compassion may be detrimental toself-interest.
Fear of being compassionate can also arise from confusions of compassion withsubmissiveness, e.g., that being kind and forgiving is showing weakness and submissiveness. In studies of retributive versus restorative justice, people can fear that compassion
may be letting people off the hook, or people will take advantage (McLaughlin, Huges,
Fergusson, & Westmarland, 2003). To date, though there has been no specific study ofthe fear of being compassionate to others.
Compassion can also be reduced due to emotional state. For example, research
has shown that traumatized individuals, and this includes those who are vicariously
traumatized, can experience ‘compassion fatigue’, associated with detachment from
empathic and sympathetic emotions for the suffering of others (Figley, 2002; Rothschild,2006). Vitaliano, Zhang, and Scanlan (2003) found that caring and efforts to becompassionate could have detrimental effects on health if caring was seen as obligatory
and if the perceived demands exceeded resources.

Fear of self-compassion
As noted above, self-compassion has been shown to have a variety of health benefits.
However, there can also be a significant fear of being self-compassionate. Gilbert andProcter (2006) found that in a group of chronic mental health patients, their firstmovement towards self-compassion was often met with doubt, fear, and resistance.
These were linked to feelings of whether compassion was deserved, or a weakness,
unfamiliarity with compassion, unresolved grief of wanting love and kindness but often
feeling lonely and rejected, and simply ‘never considering the value of self-compassion’.
Based on these findings Pauley and McPherson (2010) looked at the meaning and valueof self-compassion in a depressed group. They found that whilst participants viewed selfcompassion as potentially very helpful to them they also saw it as being very difficult todevelop. They felt this difficulty was in part due to the impact of their illness. Pauley and
McPherson (2010) note that ‘an interesting related finding was that many participants
reported that it was not just that they found it difficult to be self-compassionate, butalso that they experienced the exact opposite of self-compassion when depressed or
anxious’ (p. 140).
The fear of self-compassion can be marked, especially if people come from low
affection or abusive backgrounds (Bowlby, 1980; Gilbert, 2007; Mikulincer & Shaver,2007). High self-critics in particular can struggle with developing self-compassion(Gilbert & Procter, 2006; Mayhew & Gilbert, 2008; Rockliff et al., 2008). In a functional

244Paul Gilbert et al.

magnetic resonance imaging (fMRI) study, Longe et al. (2010) found that being selfcritical or self-reassuring to set-back events activated different brain areas. People high inself-criticism had more difficulty in being self-reassuring and showed a threat response
during efforts to be self-reassuring.
However, despite the various fears of compassion, developing therapeutic techniques
to engage with and help people resolve their fears of and resistance to compassion canhave important therapeutic effects (Gilbert & Procter, 2006; Laithwaite et al., 2009) – notleast because the affiliative system is a major affect regulation system (Depue & MorroneStrupinsky, 2005). To date, however, our understanding of the fear of and resistanceto affiliative emotions and compassion is derived from attachment theory (Mikulincer& Shaver, 2007) and clinical observations (Gilbert, 2010a, b). To advance research andunderstanding into the nature of fear of affiliative emotions and compassion requires
measures of these processes.
Aims
The aim of this study was to develop measures of fear of compassion in three domains:
Fears and difficulties in feeling compassion from others, for others, and for self . We
explored these three fears of compassion in relation to established self-compassion
and other compassion scales, self-criticism and self-reassurance, attachment styles,
and depression, anxiety and stress. We were particularly interested in exploring therelationship between fears of compassion and depression.

Methods
ParticipantsStudents from the Universities of Derby and Nottingham participated in the study (N =222; Psychology N = 125, Criminology N = 97). We conducted an independent t test to
see whether these samples could be treated as one. There were no significant differences
between the students from Derby and Nottingham and students from Psychology andCriminology courses. Participants were 168 women and 54 men, age ranged from 18 to
59 years (M = 22.70; SD = 7.07). In addition, we collected data from 59 therapists (49women, 10 men) attending a three-day CFT workshop. Therapists age ranged from 26
to 61 years (M = 39.52; SD = 10.99). All participants completed a series of self-reportscales measuring fears of compassion, compassion for self and others, self-criticism, adultattachment, and psychopathology.
MeasuresFears of Compassion Scales
We developed three scales for this study, measuring fear of compassion for self(compassion we have for ourselves when we make mistakes or things go wrong in
our lives), fear of compassion from others (the compassion that we experience fromothers and flowing into the self), and fear of compassion for others (the compassion wefeel for others, related to our sensitivity to other people’s thoughts and feelings).
We generated a series of items based on various fears of compassion for each ofthese scales. Many of these items were derived from PGs discussions with patients, ideas
generated in the psychotherapy literature (e.g., Arieti & Bemporad, 1980) and in theattachment literature (Bowlby, 1969, 1973, 1980).

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We generated 20 items for each domain and then asked the research team (sixpeople) to rank the items according to face validity and selected the items which wererated to be the most valid. Those items for which there was general agreement thatthey had low face validity or were difficult to understand were rejected. The subscalesconsisted of: fear of compassion for Self comprised 17 items (e.g., ‘I worry that if I start
to develop compassion for myself I will become dependent on it’); fear of compassion
from Others comprised 15 items (e.g., ‘I try to keep my distance from others even if I
know they are kind’); fear of compassion for Others comprised 13 items (e.g., ‘Being
too compassionate makes people soft and easy to take advantage of’). The items wererated on a five-point Likert scale (0 = Don’t agree at all, 4 = Completely agree). The fullscales are given in tables 1–3. The Cronbach’s alphas for these scales are reported inTable 5.

Self-Compassion Scale
This 26-item scale assesses levels of self-compassion (Neff, 2003a, b). There are threefactors of positive self-compassion: Self-kindness, Common humanity and Mindfulness,and three factors that focus on a lack of self-compassion: Self-judgment, Isolation, andOver-identification. We obtained two totals for this scale: Self-compassion (sum of thethree positive factors) and Self-coldness (sum of the three negative factors). Participants
indicate how often they engage in these ways of self-relating on a Likert scale 1–5. The
scale has good reliability (Cronbach’s alphas ranging from .75 to .81). In this study, we
chose to study the negative and positive items of this scale separately and not as a single
factor scale. This is because positive feelings (of compassion) and negative feelings (ofloss and threat) are typically seen as two independent dimensions of affect (Watson
et al., 1995), and fMRI data suggest that they are tapping different physiological systems
and probably should not be seen as a unitary concept (Longe et al., 2010).

Compassionate Love Scale
This 21-item scale measures compassionate love for others (Sprecher & Fehr, 2005).
There are three versions of this scale: one assesses compassionate love towards close
others, one assesses compassionate love for a specific other, and the third measurescompassionate love to strangers. In the current study, we used the version of the scale
which measures compassion for strangers. This was to avoid compassion for others
being associated with attachment issues. Respondents are asked to rate how true eachcompassionate statement is on a seven-point Likert scale ranging from 1 (not at all trueof me) to 7 (very true of me). This scale has been found to have a good Cronbach’s alphavalue of .95 (Sprecher & Fehr, 2005).

Forms of Self-Criticism/Self-Reassuring Scale
This 22-item scale assesses participants’ thoughts and feelings about themselves during aperceived failure. Two subscales measure forms of self-criticizing (Inadequate self and
Hated self ) and one subscale measures tendencies to be reassuring to the self (Reassured
self ). Participants respond on a Likert scale (0 = Not at all like me, 4 = Extremely likeme). The scale has good reliability with Cronbach’s alphas of .90 for Inadequate self, .86
for Hated self, and .86 for Reassured self (Gilbert, Clarke, Hempel, Miles, & Irons, 2004).

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Adult Attachment Scale
This 18-item scale measures three attachment dimensions. Close measures ease of getting
close to others. Depend measures abilities to depend on others, and Anxious measuresdegree of worry about abandonment. Respondents are asked to rate on a Likert scale
1–5 how characteristic each statement is of them. The Cronbach’s alphas were .75 for
Depend, .72 for Anxiety and .69 for Close (Collins & Read, 1990).

Depression, Anxiety, and Stress Scale
This 21-item shortened version of the Depression, Anxiety, and Stress Scale (DASS-42)
consists of three subscales measuring Depression, Anxiety, and Stress. Participants are
asked to rate how much each statement applied to them over the past week, on a Likert
scale 0–3. The DASS-21 subscales have Cronbach’s alphas of .94 for Depression, .87 forAnxiety, and .91 for Stress (Antony, Bieling, Cox, Enns, & Swinson, 1998; Lovibond &Lovibond, 1995).

Results
Data analysis
Analyses were conducted using SPSS version 18. The data were checked for normalityof distribution and outliers using box plots. In the student population, skewness values
ranged from −0.00 to 1.09 and kurtosis values ranged from −0.01 to −0.71. We removed
the data from six of the therapists as they were extreme outliers. In the therapist,
population skewness values ranged from −0.06 to 1.64 and kurtosis values ranged from−0.04 to 2.87. The variables ‘Depression’ and ‘Anxiety’ was positively skewed andkurtotic; these floor effects are possibly due to the fact that a therapist population is
likely to be less anxious than a younger, student population.
The three newly developed fear of compassion scales were subjected to separate
exploratory factor analyses. Variables were then subjected to descriptive analyses,
Pearson’s correlations and standard regression analysis.

Factor analysis
The exploratory factor analyses used maximum-likelihood extraction and oblique (Promax) rotation. Each of the three scales revealed single-factor solutions with eigenvalues
greater than one. Tables 1–3 give the items and factor loadings from the structure
matrices. Some items had small factor loadings and were thus removed from the scales
and from further analyses. The remaining items were then renumbered (see Tables 1–3)
and are the basis for all subsequent analysis.

Descriptives
An independent measures t test with therapists and students showed that there weremany significant differences between variables for these two groups. Therefore thestudent and therapist samples were analysed separately (see Table 4). Table 4 also
displays the means and standard deviations for each group. Correlations for students andtherapists are presented in Table 5 (student data are presented in the lower left of thematrix and therapist data are presented in the top right of the matrix in italics). The
Cronbach’s alphas for the three compassion scales are good (see Table 5).

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Table 1. Fear of expressing compassion for others

We explored gender differences in students (54 men, 168 women) with a t test[t(72.56) = 2.33, p = .023] and found that men (M = 19.37, SD = 12.07) had significantly
higher mean scores on fear of compassion for self than women (M = 15.09, SD =9.59). There were no significant gender differences for the other variables studied, ordifferences in gender within the therapists.

Table 2. Fear of responding to the expression of compassion from others248Paul Gilbert et al.

Table 3. Fear of expressing kindness and compassion towards yourself

Correlation analyses
The correlation matrix is given in Table 5 with therapist data in the top right-handquadrant and the student data presented in the bottom left-hand quadrant. We first
explored the correlations between the new fear of compassion scales. Fear of compassion
for self was highly correlated with fear of compassion from others in both students

Table 4. Means, standard deviations, and t test p values for students (N = 222) and therapists (N =53)

Table 5. Correlations and Cronbach’s alphas for students (N = 222; bottom left) and therapists (N = 53; top right)

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Paul Gilbert et al.

and therapists. Fear of compassion for self also showed a small correlation with fear ofcompassion for others in students but not therapists. Fear of compassion from others andfor self showed a moderate correlation with fear of compassion for others in students.
So, it appears that fear of compassion for self and compassion from others may reflect
a difficulty in experiencing affiliative emotions in general – from both internal andexternal sources.

Self and other compassion
As noted above, in this study, we chose to analyse the positive and negative factors of
the Neff (2003a, b) Self-Compassion Scale (SCS), separately. In the student sample, thepositive self-compassion subfactor has small significant negative correlations with thethree fear of compassion scales. The negative self-compassion subfactor (self-coldness)has a slightly higher positive correlation with the fear of compassion scales. The therapist
population mirrors this in regard to fear of compassion for self and from others but
not for others. The strongest associations are with the negative self-coldness items forboth populations. In regard to Sprecher and Fehr’s (2005) Compassionate Love for
Others (CLO) Scale, only fear of compassion for others in the student sample showed asignificant negative correlation.

Self-criticism
Fear of compassion for self and to a lesser extent fear of compassion from others werepositively associated with feeling inadequate and self-hatred, and negatively associatedwith self-reassurance in both of our samples. Fear of compassion for others had a small
correlation with feeling inadequate, only in students. These findings mirror the findings
with the self-coldness subscale from the Neff (2003a, b) SCS indicating that self-criticism
is significantly linked to fear of compassion for self and receiving compassion fromothers. This confirms clinical impressions, that self-critical people actually have a fear of
being kind and affiliative to themselves.

Attachment
In students, the three attachment styles were linked to fear of compassion for self , fromothers, and for others. In the therapist group, the fear of self-compassion and compassion
from others were very highly correlated with anxious attachment style. This indicatesthat anxious attachment is not just a fear of abandonment, but can be an actual fear ofaffiliation. This is strongly indicated in the attachment literature (Mikulincer & Shaver,2007).

Depression, anxiety, and stress
Fear of compassion, especially fear of compassion for self and from others, are linked
to depression, anxiety, and stress, in students only. In therapists, fear of compassion for
self is correlated with depression, and fear of compassion from others is correlated withdepression and stress.

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Multiple regression
In a multiple regression analysis (students only), when entering fear of compassion for
self and from others, self-compassion (Neff, 2003a, b) and self-criticism (Inadequate and
Hated self-summed) as predictors of depression, these variables accounted for 38% of thevariance [F(4,197) = 29.90, p = .000]. Self-criticism emerged as the best global predictor(␤ = 0.54, p = .000). This is because self-criticism is so strongly linked to depression.

Discussion
Clinical observations (Arieti & Bemporad, 1980) suggest that some people have a fearof positive emotions. This study explored fear related to a particular type of positive
emotion linked to affiliation. Clinical (Gilbert, 2000, 2007, 2009, 2010a, b; Pauley &McPherson, 2010), attachment (Bowlby, 1969, 1973), and physiological evidence (Longeet al., 2010; Rockliff et al., 2008) suggest that some individuals find receiving affiliativeand compassionate emotions from self or others difficult or even unpleasant/threatening.
To study the different dimensions of fear of compassion and affiliative emotions, we
designed three self-report scales measuring fears of compassion: for self , from others,
and for others.
We found that for both students and therapists fear of compassion for self was highlyand significantly linked to fear of compassion from others, suggesting a general difficulty
in dealing with self or other generated affiliative emotions. Fears of compassion for
self and from others were also linked to self-coldness, self-criticism, and depression. If
individuals have a fear of a particular positive emotion, then clearly this could be targetedin therapy – no different in principle to desensitizing and facilitating exposure to any
avoided or feared emotion. However, a fear of compassion might have very different
implications for the formation and maintenance of the therapeutic relationship than(say) a fear of anxiety.
We were interested in the fact that in students a fear of compassion for self andcompassion from others were also significantly linked to fear of compassion for others.
In addition, in this population, fear of being compassionate to others was significantly
associated with insecure attachment styles. This fits with the attachment literaturesuggesting that insecure attachment is related to problems with empathic engagement
and abilities to effectively care for others (Mikulincer et al., 2005). It is interesting to notethat fear of being compassionate to others was (in our students) significantly associatedwith self-coldness and feeling inadequate.
When we explored the relationship between variables using a multiple regression(in students), we found that the variable self-criticism was so powerful that no othervariables were significant predictors of depression. Indeed, as seen from the correlations
in both students and therapists, self-criticism (both Inadequate self and Hated self) wasvery highly linked to the fears of compassion. This finding fits with other studies (e.g.,Longe et al., 2010; Rockliff et al., 2008) and underlines the fact that self-criticism is
not just about negative attitudes to oneself but it also contains within it a fear-basedorientation to affiliation (Gilbert, 2010a). Given that affiliation is such an important
emotional regulator of threat (e.g., Depue & Morrone-Strupinsky, 2005), this finding has
important therapeutic implications.
In general, for fear of compassion for self , from others, and for others, our therapist
group has similar correlations to the student sample. In regard to differences between
therapists and students on all study variables, these may be related to their age, training, or252Paul Gilbert et al.

basic personality characteristics. It is interesting that this group of therapists is generally
lower on fear of compassion.
These findings suggest that it is not just the absence of compassion that is important
but also the fear of compassion. This means that people may actively resist engaging
in compassionate experiences or behaviours. Therapeutically, this active resistance tocompassion may be generated by various fears, that would need to be addressed within
the therapeutic context. More worrying perhaps is the possibility that with increasinglycompetitive societies there is increasing fear of compassion (Gerhardt, 2010; Gilbert,2009).
Our research has identified a potentially important area for future research andtherapy development. If, in working with any psychological therapy, patients are notable to experience feelings of reassurance, compassion, and kindness, then it is possiblethat therapy will be of limited impact. This is because for over 120 million years the
mammalian brain has been evolving important emotion regulation systems that arelinked into affiliative interactions (Depue & Morrone-Strupinsky, 2005). The inability toexperience the benefits of compassion and affiliation implies major difficulties in internal
affect regulation (Gilbert, 2010a). Although some therapies focus on the importance ofworking with the difficulties within the attachment system (Holmes, 2001; Wallin, 2007),therapy may be further advanced by improving ways of accessing and facilitating thedevelopment of different forms of interpersonal safeness and compassion and addressing
the fears of compassion (Gilbert, 2010a, b).

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Received 21 April 2010; revised version received 16 July 2010