28 Spirituality Studies 11-2 Fall 2025 4.1.2 Awareness of Inner Dialogue Not only did participants become more mindful of their surroundings and daily activities, but they also began to notice what was happening within themselves. This was particularly addressed through the self-compassion elements of the sessions. These practices frequently highlighted the contrast between the compassion the participants would show a friend and the way they speak to themselves. For many, this recognition was described as a powerful “aha moment” that brought strong emotions and a sense of self-recognition: “That was a real light bulb moment for me – realising that I don’t have to treat myself that way.” (P2) [4] Others expressed this contrast in concrete terms: “I could really see the difference. I would never say anything bad to my friend, I would always support her […] but I am definitely not always as kind to myself as I am to a friend.” (P5) [5] These reflections suggest that introducing even simple exercises can disrupt habitual self-critical patterns and open space for reframing inner dialogue. While not all participants described lasting change, the intensity of their responses indicates that these practices may act as catalysts for new ways of relating to oneself. This can be seen as a potential first step toward more sustainable emotion regulation. 4.1.3 Valuing Exposure to the Techniques Participants often expressed appreciation simply for having the opportunity to try mindfulness and self-compassion practices, noting they had not encountered them before. On a personal level, these practices were described as potentially useful life skills: “I would have been glad if someone had shown me back then and said, ‘Hey, you can try this.’ […] I’d never even heard about these techniques before coming here.” (P4) [6] Some also recognised that applying the techniques effectively requires regular practice and a proactive approach: “I think it’s great to know such techniques, they can be useful in life and might really help. But I have trouble remembering to use them in the moment, […] because I don’t practice them daily.’’ (P9) [7] On a professional level, participants valued having such practices as part of their future teaching repertoire. They suggested that even young children could benefit from being introduced to them in simple forms: “They can at least gain some subconscious awareness that such things exist. And if they ever face a problem, even something small that might not seem like a big deal to us, like not having a toy.” (P11) [8] Another participant noted their usefulness for teachers themselves: “I think it can be useful for us as educators. If something happens, you can pick and adapt a technique to calm the children down.” (P1) [9] In addition to valuing the opportunity to try the techniques, some participants demonstrated a nuanced understanding of their meaning, clearly distinguishing them from related but less beneficial concepts. One participant emphasised that self-compassion is not self-pity, but rather an intentional and constructive attitude towards oneself: “self-compassion doesn’t mean feeling sorry for myself. […] I think it’s important to know it’s something different.” (P4) [10] Another framed it as an everyday intentional choice: “to wake up in the morning and say to myself: ‘Today I can choose what kind of person I will be to myself and be kind and caring.’” (P1) [11] This range of answers indicates that participants developed a clear grasp of what the techniques involve and could imagine them as practical tools, useful both personally and professionally. However, they also recognised that enthusiasm alone was insufficient to sustain regular practice. Personal, contextual, and emotional factors posed obstacles to integration into daily life. 4.2 Theme 2 – Barriers to Practice When discussing what could help or discourage them from using mindfulness and self-compassion techniques in daily life, participants identified three interrelated subthemes: (1) personal/internal barriers, (2) contextual/environmental barriers, and (3) delivery and access factors. 4.2.1 Personal and Internal Barriers A recurring issue was the need for a clear purpose or meaningful framing of the practice. For some, understanding why they were practising and having a clear goal determined whether they found the technique worthwhile: “If I did something on a daily basis and didn’t know why I was doing it or what my goal was, I probably wouldn’t enjoy it.” (P3) [12] Others described disengaging entirely when a technique did not feel meaningful or was difficult to execute. One described mindful eating as the only exercise that did not
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