If the earth does grow inhospitable toward human presence, it is primarily because we have lost our sense of courtesy toward the earth and its inhabitants.
Suffering and joy teach us, if we allow them, how to make the leap of empathy, which transports us into the soul and heart of another person. ln those transparent moments we know other people’s joys and sorrows, and we care about their concerns as if they were our own.
It is important not to allow ourselves to be put off by the magnitude of others’ suffering. The misery of millions is not a cause for pity. Rather it is a cause for compassion.
What woman here is so enamored of her own oppression that she cannot see her heelprint upon another woman’s face? What woman’s terms of oppression have become precious and necessary to her as a ticket into the fold of the righteous, away from the cold winds of self-scrutiny?
The hearing that is only in the ears is one thing. The hearing of understanding is another. But the hearing of the spirit is not limited to any one faculty, to the ear or the mind. Hence it demands emptiness of all of the faculties. And when the faculties are empty, the whole being listens. There is then a direct grasp of what is right there before you that can never be heard with the ear or understood with the mind.
You think your pain and your heartbreak are unprecedented in the history of the world, but then you read. It was books that taught me that the things that tormented me most were the very things that connected me with all the people who were alive, or who had ever been alive.
Self-absorption in all its forms kills empathy, let alone compassion. When we focus on ourselves, our world contracts as our problems and preoccupations loom large. But when we focus on others, our world expands. Our own problems drift to the periphery of the mind and so seem smaller, and we increase our capacity for connection — or compassionate action.
It’s surprising how many persons go through life without ever recognizing that their feelings toward other people are largely determined by their feelings toward themselves, and if you’re not comfortable within yourself, you can’t be comfortable with others.
The argument has long been made that we humans are by nature compassionate and empathic despite the occasional streak of meanness, but torrents of bad news throughout history have contradicted that claim, and little sound science has backed it. But try this thought experiment. Imagine the number of opportunities people around the world today might have to commit an antisocial act, from rape or murder to simple rudeness and dishonesty. Make that number the bottom of a fraction. Now for the top value you put the number of such antisocial acts that will actually occur today. That ratio of potential to enacted meanness holds at close to zero any day of the year. And if for the top value you put the number of benevolent acts performed in a given day, the ratio of kindness to cruelty will always be positive. (The news, however, comes to us as though that ratio was reversed.) Harvard’s Jerome Kagan proposes this mental exercise to make a simple point about human nature: the sum total of goodness vastly outweighs that of meanness. Although humans inherit a biological bias that permits them to feel anger, jealousy, selfishness and envy, and to be rude, aggressive or violent, Kagan notes, they inherit an even stronger biological bias for kindness, compassion, cooperation, love and nurture — especially toward those in need. This inbuilt ethical sense, he adds, is a biological feature of our species.
Can I see another’s woe, And not be in sorrow too? Can I see another’s grief, And not seek for kind relief? Can I see a falling tear, And not feel my sorrow’s share? Can a father see his child Weep, nor be with sorrow filled? Can a mother sit and hear An infant groan, an infant fear? No, no! never can it be! Never, never can it be!
We don’t set out to save the world; we set out to wonder how other people are doing and to reflect on how our actions affect other people’s hearts.