Compassion

(Note: Originally Posted 10-18-04)

One often hears Buddhists use the term "compassion," and many, like author Karen Armstrong, argue compassion is common to all religions. There's even something called compassionate conservatism afoot in the land. But what, exactly, is compassion?

The concept of compassion possesses depth and nuance: just as you think you have grasped the idea, additional multi-faceted layers are revealed. That which seemed obvious proves to be more challenging and more powerful than first imagined.

At first glance, one might assume compassion is a fancy way of saying "sympathy." I witness your suffering; I offer my sympathy; I suffer with you; we become one in our suffering.

But sympathy does not appear to be as effective in reducing suffering as it is in spreading that suffering. Where there was one person suffering, now there are two. One can imagine a world awash in sympathetic suffering; sympathizers and victims united. Perhaps sympathy doesn’t capture the subtlety of compassion.

Of course compassion isn't the same as sympathy, some respond, adding compassion is a form of empathy: the ability to duplicate the emotions and thoughts of another.

Empathy is the ability to walk in the shoes of another and comprehend their experience. One can be emphatic without being sympathetic. This explanation goes a long way toward solving the problem, but begs the question: what raises mere empathy to the level of compassion?

Perhaps two concepts, both integral to Buddhism, elevate empathy into compassion: the first is detachment, the second is wisdom.

Viewing suffering from a detached position, one does not collapse into sympathy but is able to duplicate the experience of another without becoming that other. Some might argue that to be detached is to be cold and aloof, but this is not true in the Buddhist sense of detachment. To understand the difference, it helps to grasp the negative role the opposite, attachment, plays in Buddhist thought.

Attachment is clinging to, desiring, or identifying with the "illusion" of forms, both subtle and gross. Clinging to such forms prevents us from viewing life clearly. Sympathy is a "clinging" emotion. When detached, we push aside the obscuring veil of attachment and see things "as they are." In this sense, detachment leads to wisdom, for what is wisdom other than the ability to see things "as they are?" Wisdom grasps what is, as it is. It goes beyond knowledge of forms to the reality behind illusion. Employing wisdom, one empathizes in the fullest sense of the word, comprehending the totality of the conditions from which the other suffers, both illusory and non-illusory.

Empathy, informed by detached wisdom, however, still falls short of a complete description of compassion. It lacks flavor. Something is missing.

That missing ingredient is admiration. Some might call it love, but "love" echoes the problem found with "sympathy"— "love" engenders thoughts of clinging and attachment. "Admiration" skirts this difficulty. To better understand the distinction, consider a person dear to you. Now flow love toward that person; then flow admiration. Inspect the subtle difference.

The act of admiring another, without judgment, lays bare the basic goodness of the being one beholds. No matter how enveloped in the world of illusion that being is, no matter what false self is presented, with compassion comprised of empathy, detached wisdom, and admiration, the Truth is laid bare. Illusions drop away. Unwanted conditions disappear. The truly compassionate person thus relieves suffering; something magical occurs in their presence. It is thus that we have often heard religious leaders, such as Buddha and Jesus, described.

As noted above, as soon as the concept of compassion is grasped, however, a new revelation appears, a new wrinkle is exposed. With this in mind, I welcome the insights of readers who have also grappled with this challenging concept.

Tags: Buddhist, Buddhism, compassion, religion, spirituality, admiration, wisdom, knowledge