You could have compassion for an individual (a friend in the hospital, a co-worker passed over for a promotion), groups of people (victims of crime, those displaced by a hurricane, refugee children), animals (your pet, livestock heading for the slaughterhouse), and yourself.
Compassion is not pity, agreement, or a waiving of your rights. You can have compassion for people who’ve wronged you while also insisting that they treat you better.
Compassion by itself opens your heart and nourishes people you care about. Those who receive your compassion are more likely to be patient, forgiving, and compassionate with you. Compassion reflects the wisdom that everything is related to everything else, and it naturally draws you into feeling more connected with all things.
Additionally, compassion can incline you to helpful action. For example, one study showed that motor circuits in the brain lit up when people were feeling compassionate, as if they were getting ready to do something about the suffering they were sensing.
How do we cultivate compassion?
Compassion is natural; you don’t have to force it; just open to the difficulty, the struggle, the stress, the impact of events, the sorrow and strain in the other person; open your heart, let yourself be moved, and let compassion flow through you.
Feel what compassion’s like in your body – in your chest, throat, and face. Sense the way it softens your thoughts, gentles your reactions. Know it so you can find your way back again.
Moments of compassion come in the flow of life – maybe a friend tells you about a loss, or you can see the hurt behind someone’s angry face, or a hungry child looks out at you from the pages of a newspaper.
Also, you can deliberately call in compassion a minute (or more), perhaps each day; here are a few suggestions:
Going through your day, open to compassion from time to time for people you don’t know: someone in a deli, a stranger on a bus, crowds moving down the sidewalk.
Let compassion settle into the background of your mind and body. As what you come from, woven into your gaze, words, and actions.
Omitting none.
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For me, the “Tao Teh Ching” is the purest book ever written. I agree that Taoists, like Lao-Tzu and Chung-Tzu, regarded thought as only a pointer. If you have a direct quotation, then I have many translations of the Tao to look it up in, and would appreciate having the reference.
The philosophical tradition for mistakenly regarding thought as the real or as the source for the real is known as Idealism. In philosophical circles, Idealism was defeated by Realism. Idealism is currently in fashion again under the guise of Postmodernism and Constructivism. And despite never being a secret, Idealism’s views are presented as hidden and new. The fact is, the views of Idealism are common to all primitive religions. Words were regarded as magic and causal by prehistoric and aboriginal peoples all over the world. In Hinduism, this view is known as maya, meaning delusion, illusion, or regarding dreams as reality. One must awaken from the sleep world of thought to the world of silence and emptiness.
Kevin - thanks for the lesson on Idealism - I was looking for a Western equivalent of the Taoist idea. Now I can look it up and see what Western philosophers have done with the concept. You wrote 'Words were regarded as magic and causal' and you could have added the most well-known example of this 'primitive' idea: "In the beginning was the Word and the Word was with God and the Word was God" (I think that's how it goes.)
You also wrote: 'One must awaken from the sleep world of thought to the world of silence and emptiness.' The world is neither silent nor empty - these are descriptions that come from the point of view of delusion. The 'world' is just what it is. Nothing more. As Suzuki Roshi said: "The I is extra."
‘feeling’ (passion) -’with’ (com). As in ‘I feel YOUR pain.’ With pain does not only mean "I feel YOUR pain" .. with pain can also mean "I feel MY pain"
Yes indeed. I made that point a few comments back, but it probably gets lost in all the to-ing and fro-ing. It's a valuable point, though, and thanks for reiterating it.
Some of us have been having a great discussion about the relation between not-self (anatta) and the modular nature of our consciousness. It's fascinating both to observe this internally and to see how it relates to the structure and functioning of the brain.