30 Spirituality Studies 11-2 Fall 2025 that feeling […] ‘What if someone’s looking at me and thinking I look like […]?’” (P4) [28] 4.2.3 Delivery and Access Factors When discussing what would help engagement, participants emphasised the importance of language and vocal delivery in guided practices. A calm, clear voice in their native language was described as crucial for engagement and emotional safety: “I really enjoyed listening to your voice. […] For me, it’s important that the person speaks clearly; if they lisp or stumble over words, I wouldn’t be able to get into it.” (P1) [29] Considered as a whole, these accounts demonstrate that barriers to practice operated at multiple levels. While some obstacles were situational and potentially modifiable, others reflected deeper personal dispositions or vulnerabilities. Overall, the findings indicate that the successful integration of mindfulness and self-compassion among future educators may require flexible and adaptable approaches that take into account both individual needs and the physical and social environment. In addition to reflecting on personal and contextual barriers, participants were also invited to share their views on the potential use of mindfulness and self-compassion in educational settings, which was the third main research question. The discussion elicited a range of ideas about possible benefits, challenges, and ways these techniques could be introduced to pupils. 4.3 Theme 3 – Perceived Pedagogical Implications When the participants discussed the potential application of mindfulness and self-compassion techniques in educational settings, four main subthemes emerged: (1) age appropriateness, (2) specific techniques and potential uses, (3) increasing access and awareness, and (4) perceived risks and preconditions for implementation. 4.3.1 Age Appropriateness Opinions varied regarding the suitability of these practices for younger children. Some felt that certain exercises might be too abstract: “with young children, I don’t really see much they could get from it […] looking for bad thoughts in themselves probably wouldn’t work.” (P7) [30] Others believed it could be adapted in playful ways, even for preschoolers: “In kindergarten, it could work. The kids have such vivid imaginations. If it was adjusted to their age, […] some might enjoy it.” (P8) [31] Another participant suggested that introducing it early could help build lasting habits: “It’s good to try it with kids in a lighter form […] they’ll get used to it […] and we might use it with them later if we introduce it from an early age.” (P14) [32] 4.3.2 Specific Techniques and Potential Uses For older children, participants identified concrete techniques that could help with emotion regulation, especially in stressful situations such as giving presentations: “Before sending them into a stressful situation, we should show them techniques to calm down, how to slow their breath, or how to ground themselves, so that they can feel more confident in what they are doing.” (P8) [33] Another suggestion was to use the “guest house” meditation with adolescents, which invites them to observe and welcome different emotions as passing visitors, rather than ignoring or suppressing them. 4.3.3 Increasing Access and Awareness Several participants stressed the need to introduce these techniques to pupils so that children are aware of them: “I think it would be good if they (the techniques) were brought into schools, so that children could try them if they wanted and be shown what they are about, how they can help, how they work. […] I think many people don’t know about them.” (P4) [34] To improve access, participants suggested involving trained instructors who could present the techniques professionally in schools. They also saw potential in using social networks to make the practices more accessible at home, particularly for students who might feel self-conscious practising in front of classmates. In the discussion, participants built on each other’s ideas and even shared observations from their own teaching practice where similar techniques had been used. The exchange was lively and suggested that they could imagine applying mindfulness and self-compassion with both younger and older students. At the same time, their comments reflected a degree of caution, recognising that meaningful use would require adaptation to developmental level and classroom context.
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