Spirituality Studies 11-2 Fall 2025 31 Petra Kacafírková 4.3.4 Risks and Preconditions Alongside potential benefits, participants noted possible risks. Some anticipated resistance from adolescents, who might dismiss the practices as embarrassing: “For some it might be funny, and they wouldn’t join in – it might not work the way we imagine.” (P8) [35] They also emphasised the need to know the class well before introducing such activities: “It’s important to know the class and the kids before starting, so you don’t trigger something negative.” (P8) [36] Finally, participants stressed the importance of teachers having personal experience with the techniques: “Teachers have to want to do it, have some experience, […] and be prepared for anything.” (P1) [37] In summary, the intervention was perceived as valuable in raising awareness and providing concrete tools; however, participants also highlighted personal and contextual barriers. They saw potential relevance for future pedagogical practice, while also noting the conditions and risks associated with implementation. 5 Discussion Three research questions guided the analysis in this study: first, how participants perceived the impact of mindfulness and self-compassion techniques on their well-being, self-awareness, and everyday life; second, what barriers or challenges they encountered when practising in a groupbased educational setting; and third, how useful they thought such practices would be for their future professional roles, including the conditions necessary for successful implementation. The following sections address these findings in light of existing research and describe their implications for teacher education. 5.1 Interpretation of Key Findings The present findings suggest that even minimal exposure to mindfulness and self-compassion has the potential for meaningful insights, for example, recognising the value of slowing down, being present in everyday activities, and sustaining attention. Similar interventions have been associated with gains in self-regulation and self-compassion (e.g., Dundas et al. 2017, 449) and with present-moment awareness and healthier self-relating (Neff and Germer 2013, 30; Shapiro et al. 2005, 170). Likewise, Torres Lancheros et al. (2023, 12) reported that group-based self-compassion interventions led to reductions in emotional symptoms and improvements in self-compassion and self-criticism. In addition to immediate experiential benefits, participants reported gaining a deeper understanding of the nuances of mindfulness and self-compassion, as well as how these concepts differ from other constructs. This supports Neff’s (2023, 2003) claim that self-compassion is a distinct, learnable skill, conceptually separate from self-esteem, a point also emphasised in the review by Barnard and Curry (2011). Another important theme was participants’ recognition of their “inner critic” and the realisation that they often spoke to themselves more harshly than they would to a friend. This mirrors qualitative findings of Binder et al. (2019, 6), in which students described becoming more aware of self-criticism and learning to respond more kindly to themselves. It also resonates with Van Dam et al. (2011, 127), who found that self-compassion predicts quality of life more strongly than mindfulness alone.
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