Cultivate a
Compassionate Heart

Each man has inside him a basic decency and goodness. If he listens to it and acts on it , he is giving a great deal of what it is the world needs most. It is not complicated , but it takes courage for a man to listen to his own inner goodness and act on it. Do we dare to be ourselves? This is the question that counts.
Pablo Casals (20th Century)

"I am convinced that human nature is basically gentle, not aggressive. And every one of us has a responsibility to act as if all our thoughts, words, and deeds matter. For, really, they do. Our lives have both purpose and meaning."


"Compassion is what makes our lives meaningful. It is the source of all lasting happiness and joy. And it is the foundation of a good heart, the heart of one who acts out of a desire to help others. Through kindness, through affection, through honesty, through truth and justice toward all others we ensure our own benefit. This is not a matter for complicated theorizing. It is a matter of common sense.

There is no denying that consideration of others is worthwhile. There is no denying that our happiness is inextricably bound up with the happiness of others. There is no denying that if society suffers we ourselves suffer. Nor is there any denying that the more our hearts and minds are afflicted with ill-will, the more miserable we become. Thus we can reject everything else: religion, ideology, all received wisdom. But we cannot escape the necessity of love and compassion."

From: Ethics for the New Millenium, His Holiness the Dalai Lama, Riverhead Books, 1999

The holy secret of the practice of Tonglen is one that the mystic masters and saints of every tradition know; and living it and embodying it, with the abandon and fervor of true wisdom and true compassion, is what fills their lives with joy. One modern figure who has dedicated her life to serving the sick and dying and who radiates this joy of giving and receiving is Mother Teresa. I know of no more inspiring statement of the spiritual essence of Tonglen than these words of hers:

We all long for heaven where God is, but we have it in our power to be in heaven with Him at this very moment. But being happy with Him now means:

Loving as He loves,
Helping as He helps,
Giving as He gives,
Serving as He serves,
Rescuing as He rescues,
Being with Him twenty-four hours,
Touching Him in his distressing disguise.

What is compassion?

It is not simply a sense of sympathy or caring for the person suffering, not simply a warmth of heart toward the person before you, or a sharp clarity of recognition of their needs and pain, it is also a sustained and practical determination to do whatever is possible and necessary to help alleviate their suffering.

The Greatest Enemy

You can have no greater ally in the war against your greatest enemy, your own self-grasping and self-cherishing, than the practice of compassion. It is compassion, dedicating ourselves to others, taking on their suffering instead of cherishing ourselves, that, hand in hand with the wisdom of egolessness, destroys most effectively and most completely that ancient attachment to a false self that has been the cause of our endless wandering in samsara. That is why in our tradition we see compassion as the source and essence of enlightenment and the heart of enlightened activity.

Sogyal Rinpoche, Glimpse of the day October 1

Cultivating Compassion

One technique for arousing compassion for a person who is suffering is to imagine one of your dearest friends, or someone you really love, in that person’s place. Imagine your brother or daughter or parent or best friend in the same kind of painful situation.

Quite naturally your heart will open, and compassion will awaken in you: What more would you want than to free your loved one from his or her torment? Now take this compassion released in your heart and transfer it to the person who needs your help: You will find that your help is inspired more naturally and that you can direct it more easily.

Sogyal Rinpoche, Glimpse of the Day

When someone is suffering and you find yourself at a loss to know how to help, put yourself unflinchingly in his or her place. Imagine as vividly as possible what you would be going through if you were suffering the same pain. Ask yourself: “How would I feel? How would I want my friends to treat me? What would I most want from them?”

When you exchange yourself for others in this way, you are directly transferring your cherishing from its usual object, yourself, to other beings. So exchanging yourself for others is a very powerful way of loosening the hold on you of the self-cherishing and the self-grasping of ego, and so of releasing the heart of your compassion.

One powerful way to evoke compassion is to think of others as exactly the same as you. “After all,” the Dalai Lama explains, “all human beings are the same—made of human flesh, bones, and blood. We all want happiness and want to avoid suffering. Further, we have an equal right to be happy. In other words, it is important to realize our sameness as human beings.”

Considering others to be just the same as yourself helps you to open up your relationships and give them a new and richer meaning. Imagine If societies and nations began to view one another in the same way; at last we would have the beginnings of a solid basis for peace on earth, and the happy coexistence of all peoples.

Imagine that you are having difficulties with a loved one, such as your mother or father, husband or wife, lover or friend. How helpful and revealing it can be to consider the other person not in his or her “role” of mother or father or husband, but simply as another “you,” another human being, with the same feelings as you, the same desire for happiness, the same fear of suffering. Thinking of the other one as a real person, exactly the same as you, will open your heart to him or her and give you more insight into how to help.

Visualize someone to whom you feel very close, particularly someone who is suffering and in pain. As you breathe in, imagine you take in all their suffering and pain with compassion, and as you breathe out, send your warmth, healing, love, joy, and happiness streaming out to them.

Now, gradually widen the circle of your compassion to embrace first other people to whom you also feel very close, then to those about whom you feel indifferent, then to those whom you dislike or have difficulty with, then even to those whom you feel are actively monstrous and cruel. Allow your compassion to become universal, and to enfold in its embrace all sentient beings, and all beings, in fact, without any exception.

Active Compassion

Compassion is not true compassion unless it is active. Avalokiteshvara, the Buddha of Compassion, is often represented in Tibetan iconography as having a thousand eyes that see the pain in all corners of the universe, and a thousand arms to reach out to all corners of the universe to extend his help.

We may say, and even half-believe, that compassion is marvelous, but in practice our actions are deeply uncompassionate and bring us and others mostly frustration and distress, and not the happiness we are all seeking.

Isn’t it absurd that we all long for happiness, yet nearly all our actions and feelings lead us directly away from that happiness?

What do we imagine will make us happy? A canny, self-seeking, resourceful selfishness, the selfish protection of ego, which can as we all know, make us at moments extremely brutal. But in fact the complete reverse is true: Self-grasping and self-cherishing are seen, when you really look at them, to be the root of all harm to others, and also of all harm to ourselves.

Wisdom of Compassion

To realize what I call the wisdom of compassion is to see with complete clarity its benefits, as well as the damage that its opposite has done to us. We need to make a very clear distinction between what is in our ego’s self-interest and what is in our ultimate interest; it is from mistaking one for the other that all our suffering comes.

Self-grasping creates self-cherishing, which in turn creates an ingrained aversion to harm and suffering. However, harm and suffering have no objective existence; what gives them their existence and their power is only our aversion to them. When you understand this, you understand then that it is our aversion that attracts to us every negativity and obstacle that can possibly happen to us, and fills our lives with nervous anxiety, expectation, and fear.

Wear down that aversion by wearing down the self-grasping mind and its attachment to a nonexistent self, and you will wear down any hold on you that any obstacle and negativity can have. For how can you attack someone or something that is just not there?

Sogyal Rinpoche

Compassion & Pity

Compassion is a far greater and nobler thing than pity. Pity has its roots in fear and carries a sense of arrogance and condescension, sometimes even a smug feeling of “I’m glad it’s not me.” As Stephen Levine says: “When your fear touches someone’s pain it becomes pity; when your love touches someone’s pain, it becomes compassion.” To train in compassion is to know that all beings are the same and suffer in similar ways, to honor all those who suffer, and to know that you are neither separate from nor superior to anyone.

Your compassion can have perhaps three essential benefits for a dying person: First, because it is opening your heart, you will find it easier to show the dying person the unconditional love he or she needs so much.

On a deeper, spiritual level, I have seen again and again how, if you can embody compassion and act out of the heart of compassion, you will create an atmosphere in which the other person can be inspired to imagine the spiritual dimension or even take up spiritual practice.

On the deepest level of all, if you constantly practice compassion for the dying person, and in turn inspire him or her to do the same, you might heal the person not only spiritually but perhaps even physically. And you will discover for yourself, with wonder, what all the spiritual masters know: that the power of compassion has no bounds.

Compassion is the best protection; it is also, as the great masters of the past have always known, the source of all healing. Suppose you have a disease such as cancer or AIDS. By taking on the sickness of those suffering like you, in addition to your own pain, with a mind full of compassion, you will—beyond any doubt—purify the past negative karma that is the cause, now and in the future, of the continuation of your suffering.

In Tibet there have been many extraordinary cases of people who, when they heard they were dying of a terminal illness, gave away everything they had and went to the cemetery to die. There they practiced taking on the suffering of others; and what is amazing is that instead of dying, they returned home, fully healed.

As you continue to meditate on compassion, when you see someone suffer, your first response becomes not mere pity but deep compassion. You feel for that person respect and even gratitude, because you now know that whoever prompts you to develop compassion by his or her suffering is in fact giving you one of the greatest gifts of all, as you are being helped to develop that very quality you need most in your progress toward enlightenment.

That is why we say in Tibet that the beggar who is asking you for money, or the sick, old woman wringing your heart, may be the buddhas in disguise, manifesting on your path to help you grow in compassion and so move toward buddahood.

Above Excerpts from 'Glimpse of the Day' by Sogyal Rinpoche

"The Lotus-Born" by Yeshe Tsogyal from Shambala 'Dragon' Editions.

There are two forms of Compassion...

1) Compassion that has Dharma (Dhamma) as it's focus: Compassion that arises due to understanding the causes and conditions for suffering; ie. ignorance, delusion, disturbing emotions, and the mistaken belief in an individual self and a real self-entity in phenomena. The practitioner who perceives that all sentient beings undergo such self-inflicted suffering is overcome with the deepest compassion. (me speaking)> We come to see and feel something like, "Gee, this hurts much worse than I thought it would when you explained it to me!" We have to actually live it. It can be explained to us a thousand times what chocolate tastes like, but it's so much better when we actually taste it. and(book)>,

2) Compassion that is beyond a focus: This is the ultimate form of compassion. When the practitioner recognizes and realizes the innate (buddha) nature, compassion is spontaneously present as an intrinsic quality that transcends the domain of our ordinary dualistic confines.

Compassion by Manuel Schoch

Article by Ven. Traleg Rinpoche of Kagyu Evam Buddhist Institute, Melbourne


All religious traditions emphasise that we should love one another. All of us, whatever we choose to believe, suffer, and all of us want to be happy, and are frustrated that our efforts so often are counter productive. Over the centuries, practitioners of Buddhism have created a rich toolbox of methods to enable us to love our fellow humans, to drop hatred and become more effective human beings, more capable of knowing our own needs and of actually being of benefit to others. In the Buddhist tradition each of these four positive attitudes can be developed with precision and clarity, so that we know ourselves well enough to be of real use to others. At the same time we cease imprisoning ourselves in habitual anger and hatred and liberate ourselves, at the same time as being more capable of helping others. In order to cope better with our own roller coaster of emotions, the starting point is to develop equanimity. In the Buddhist tradition it's not a question of contriving or manufacturing equanimity. It's nothing to do with positive thinking, or blotting out the negative, or making affirmations. Equanimity is a discovery. It is discovered to be ever present. Underneath our roller coaster experience of pain, pleasure, happiness and dissatisfaction is the basic ground of our being, which is equanimity. Equanimity means the absence of evaluation. Usually we are unable to look at the situation or deal with anybody without superimposing our own value judgements or subjective evaluations. We never see situations as they simply are. Our value judgements colour our understanding of the world and other people. Usually when we meet someone, even while we are in the midst of conversation, we are drawing our conclusions. Then we go away with a fixed impression that he is like this and like that. We project onto people rather than relate to them as they are. From the viewpoint of equanimity, no-one is a downright enemy, or an everlasting friend. There are no real ultimate friends or enemies at all. As long as we look for friends we are bound to have enemies. The two exist simultaneously. We want to possess and have friends, which is why we create enemies. As soon as the communists cease to be our enemies, we make the Arabs into enemies. It is because we have the attitude of enmity towards others, we can have friends as well. So equanimity is the key which unlocks the whole toolbox of spiritual development. It gives us access to the enormous diversity of tools available to anyone who wants to be more effective, capable, loving and compassionate. Equanimity is the start of the spiritual path. Equanimity is not apathy, it is not a fatalistic indifference to what is going on. Equanimity is being completely open to reality so we can directly experience things as they are, rather than interpreting everything and making it into a second hand experience. But equanimity isn't enough. The next stage, in the Buddhist tradition, is to discover your capacity to love.



Love is the great four letter word. The greatest art, the latest video clips, the most sublime religious poetry are all about love. Our whole culture is driven by the search for love, but we have become cynical, because our experience is mixed up with attachment, possession, clinging, expectation and demands. In the Buddhist tradition, love is one of the four immeasurably great catalysts of being, along with equanimity, joy and compassion. Love is an indispenable foundation of spiritual practice. Love is the soil in which the flower of compassion may flower, nurtured by the pure water of joy in the shade of equanimity. Yet we usually find ourselves slaves to love, held in the thrall of an elusive ideal in hope of deliverance from the complicated lives we have created for ourselves. Love so often is the name we give to a euphoric state which perpetuates our habitual lack of genuineness, or authenticity. In the name of love we make so many demands on others, we expect so much, we work out intellectually a whole drama. "Maybe she loves me, maybe she doesn't." Intellectualizing the love we think we feel loses touch with it. The Buddhist tradition is to generate love unconditionally, without exceptions of being loved in return. In Buddhist meditation, the practitioner imaginatively pervades the world with love, in every direction. Start with yourself, filling your heart with loving kindness, abundant, grown great, free from enmity and free from distress. To love yourself is to be able to love all sentient beings, without reserve. There is nothing intellectual about this. There is no story to tell yourself about whom you love and whom you can't. You may be able to pause, and imagine someone who is hard to get on with, a difficult person in your life, and remember that they too are driven by the same desire for happiness as is everyone. Make use of your enemy to teach yourself patience, and the ability to love unconditionally. Love is of the heart. It manifests in the level of intuition rather than intellect. You don't need to interpret, or make judgements, or give yourself a part in a soap opera version of your own life. The heart directly experiences love. If you love completely then you don't need to say, "I love you." Because love becomes you and I. Love actually dissolves the gate between you and I, and between I and the universe. Unconditional love is without desire to possess, because ultimately there is no possession and no possessor. Love does not take the inborn sense of I, me, mine as the constant reference point. It is spacious, neither selecting nor excluding. Intellectualizing love creates such confusion you know longer no whether you love the person or hate him. You can no longer differentiate. Then, even when the relationship begins to break up you are still attached, still clinging to how it used to be in the past, still hoping it can magically come good again. You don't even have enough space for a new relationship, a new space where you could actually appreciate and love someone else. When that happens we have to generate something else - compassion.


If we are to be effective and capable in daily life, if we are to live up to our ideals, if we are to be of actual help to others, we need to train. The Buddhist tradition offers us a wide range of tools we can use to train ourselves. There are specific methods practiced over many centuries, to generate equanimity, to create a little spaciousness amidst our habitual clutter. There are methods to allow us to become more loving. But love can go stale and cold. This is when we need to generate compassion, which has larger connotations than love. Compassion means openness or spaciousness, opening up to all situations we are in. It means not bogging down in subjective judgements. It means dropping the compulsion to be constantly asking: "How does this affect me? What do I think about this?" We create space, which allows us to sit back and look at everything properly and precisely. We can then see where our attachment comes from, how we colour our view of the world, how things go wrong. In order to generate compassion one has first to generate warmth, firstly warmth towards oneself. One has to learn how to accept and like oneself, as only then can one like someone else. Unless you know how to have warmth and compassion towards yourself, you won't be able to have it for other people. When you have it, then you can share it with others. You can't share what you don't have. Compassion fulfils the needs of situations, as they arise. It is a readiness, an openness to respond properly and precisely, spontaneously, without the selfish agenda, without being so needy that the self gets in the way. Compassion is the opposite of passion. Passion is egocentric. It is demanding, it makes demands on people. Compassion is open space, it's undemanding, it's generous. Compassion is direct, spontaneous. It is felt, rather than manufactured. It requires no investment of your identity or personality. It may take a bit of practice, but it is a natural capacity. But then compassion can also go askew. You get involved with someone, trying to help them, but your judgement is tinged with sentimentality. It becomes part of ego's game. You try to help someone,only they don't respond as you want them to. You can't rescue them, and that is frustrating. They insist on learning the hard way. No matter how hard you try to help him or her, they don't change. You feel terrible and get depressed. You feel it would have been better if you hadn't taken up the practice of compassion. At that point, you need another spiritual practice, which is to generate joy. As an old Buddhist prayer says: May all sentient beings enjoy happiness and the root of happiness. May they be free from suffering and the root of suffering. May they not be separated from the great happiness devoid of suffering. May they enjoy the great equanimity that is free from passion, aggression and prejudice.


Buddhist tradition teaches us equanimity, love, compassion and joy. These four attitudes can be developed, with practice. They are helpful in daily life, and are the root of the spiritual life. How does one cultivate joy? First, let's be clear about what we mean. Joy is not the momentary elation of backing a winner. Joy is the steady appreciation of the qualities and potential of others without envy. The basis of joy is self acceptance. I may be confused, I may suffer from conflicting emotions, and from intellectual perplexity, yet basically I recognise my capacity to attain liberation. Joy arises from recognizing that your confusion is not inherent, your sufferings are not inevitable, that you do have choice. Your anxiety is not your human nature, it is merely a passing cloud, which will pass from the sky of its own accord. This historic Buddha was a human being, who awoke to reality, and to his actual nature. He isn't a god to be worshipped but a person whose example can be followed. What he did, is open to each person to do. None of us is a terrible person, or beyond redemption. No-one can save us from ourselves, but each of us can save ourselves. There is no person who does not have the capacity to become enlightened. With that attitude one begins to have joy, which is the ability to look at things without being overwhelmed by emotion. Joy is the ability to appreciate the attributes and abilities of others, to rejoice in their beauty and strength, rather than become envious or judgemental. Joy is the antidote to competitiveness, Joy unlocks our ability to relate to the social world. Joy is a sense of richness, of unboundedness, of not being necessarily a prisoner of the past. It is the opposite of a poverty stricken attitude, which is always comparing oneself, judging, ranking, criticising myself as better or worse than others. But joy can also beome a prop. a reassurance that things aren't so bad after all. Joy can become elation, you begin to congratulate yourself, which is nothing but an ego boost. Elation is just as irrelevant as feeling depressed. It's a highly emotional, unstable state, and it's not the same as a quiet, steady joy. When joy becomes elation, it's time to go back to equanimity, to the practice of accommodating everything as it is in actuality. You accommodate your depression, elation, joy, happiness, dissatisfaction. You can actually sit back and accommodate everything without judgement. You aren't trying to force anything. This isn't some mystical process of becoming one with the universe, or that you identify yourself with the universe, but you actually are the universe, and you realize that.


Equanimity, love, compassion and joy are four specific attitudes which Buddhists cultivate so as to enter the path of spiritual development. The beginning of spirituality is facing up to the reality of personal experience, which is the kaleidoscopic mix of pain, suffering, happiness, dissatisfaction. There must be more to life than alternating pleasure and pain. Our usual way of dealing with suffering and pain is to try to possess pleasure and happiness. We try to fight off whatever is unpleasant. Buddhist spirituality asks of us that we awaken, that we wake up to our selves, that we recognize that there is no such thing as one hundred percent pleasure or one hundred percent pain. When we experience pleasure or happiness there is always a fraction of suffering at the same time. Without suffering, we cannot experience one hundred percent pleasure. That applies the other way round, to suffering as well. Suffering and pleasure both help us to exist, and confirm our existence. Suffering, pleasure and pain exist simultaneously. It's a basic fact of existence, like a dog having hair or the sun radiating warmth, we can't have one without the other. So we don't have to condemn pain, or anything else that happens. We simply accept our experience as a message that comes from our Buddha Nature. That everything requires courage, the courage needed to deal with everyday life. Usually we feel we are going to be overwhelmed by our emotions. We become depressed or unhappy, and then defensive and avoid looking into things as they are. We fail to learn how depression comes about, from where depression actually comes. So we need courage to face situations as they arise, without becoming alarmed or defensive. Courage to face life comes from the practice of developing equanimity, love, compassion and joy. These four attitudes are the first steps on the great path of spiritual development which, in the Buddhist tradition, culminates in enlightenment. The courage to face life is practical and immediate, yet it is also a necessary preliminary to the process of mental cultivation as practiced over many centuries by Buddhist meditators. Enlightenment may seem like a far distant goal, but Buddhists have always stressed that we all possess the seed of enlightenment, whether we are aware of it or not. In fact, enlightenment isn't really the right word, it would be more accurate to speak of awakening, or of wakefulness. There is no-one to turn to who can wake us up. It is up to us to do it for ourselves. We are not woken up by anything divine, or magical or mystical. Enlightenment is not a hypotheses, it is not a theroy or a dogma, it is born from personal experience. With equanimity, love, compassion and joy we are ready to fully wake up.

Article by Ven. Traleg Rinpoche of Kagyu Evam Buddhist Institute, Melbourne

General Brahmaviharas

"The cultivation of positive emotions such as loving-kindness
(metta), compassion (karuna), sympathetic joy (mudita), and
equanimity (upekkha) is another means of conquering stress.
Strained interpersonal relations is one of the common causes of
stress in household life and in the workplace. Loving kindness is
the positive wholesome attitude one can cultivate with benefit for
oneself and others in all interpersonal relationships. Compassion is
the emotion with which one should regard and help those in distress.
Sympathetic joy is the ability to rejoice in the joy of another. It
is difficult for a man of mean character to entertain this attitude
as the joy of another brings jealousy to the mind of such a person.
Where there is jealousy there is no unity, and where there is no
unity there is no progress. The cultivation of these positive
emotions stands for both material and spiritual progress. Equanimity
is the attitude to be adopted in the face of the vicissitudes of
life. There are eight natural ways of the world that we have to face
in life. They are gain and loss, fame and lack of fame, praise and
blame, happiness and sorrow. If one trains oneself to maintain an
equanimous temperament without being either elated or dejected in the
face of these vicissitudes, one can avoid much stress and lead a
simple life with peace and contentment. We cannot change the world
so that it will give us happiness. But we can change our attitude
towards the world so as to remain unaffected by the stresses exerted
by events around us. Buddhism teaches the way to bring about this
wholesome change of attitude."

~ One Foot in the World Buddhist Approaches to Present-day Problems
Lily De Silva
The Wheel Publication No. 337/338
SL ISSN 0049-7541
(for free distribution)


Namkhai Norbu Rinpoche:

"There is a Tibetan proverb about this which says: 'Even if you've got
eyes to see other people, you need a mirror to see yourself!' As this
proverb implies, if one really wants a genuine compassion for others to
arise in oneself, it is necessary to observe one's own defects, be aware of
them, and mentally put yourself in other people's places to really
discover what those persons' actual conditions might be. The only
way to succeed in this is to have the presence of awareness.
"Otherwise, even if one pretends to have great compassion, a
situation will sooner or later arise which shows that compassion
has never really been born in us at all.
"Until a pure compassion does arise, there is no way to overcome
one's limits and barriers. And it happens that many practitioners, as
they progress in the practice, just end up thinking of themselves as
being a 'divinity' and thinking of everyone else as being 'evil spirits'.
"Thus they are doing nothing other than increasing their own limits,
developing attachment towards themselves, and hatred towards
others. Or, even if they talk a great deal about Mahamudra and
rDzogs-chen, all they are really doing is becoming more expert and
refined in the ways of behaving of the eight worldly dharma. This is
a sure sign that a true compassion has not arisen in us, and the root
of the matter is that there has never really arisen the presence of
"So, without chattering about it, or getting caught up in trying to
hide behind an elegant facade, one should try really and truly to
cause the presence of awareness actually to arise in oneself, and
then carry it into practice. This is the most important point of the
practice of rDzogs-chen."

This book is dedicated by the practitioner of rDzogs-chen, Namkhai
Norbu, to his disciples of the rDzogs-chen Community.
Into the lion's mouth!

Sentient beings are as limitless as the whole of space:
May they each effortlessly realize the nature of their mind,
And may every single being of all the six realms, who has each been in one life or another my father or mother,
Attain all together the ground of primordial perfection.

The compassionate wish to attain enlightenment for the benefit of all others is called Bodhicitta in Sanskrit: bodhi refers to ourenlightened essence, and citta means “heart.” So we could translate it as “the heart of our enlightened mind.” To awaken and develop the heart of the enlightened mind is to ripen steadily the seed of our buddha nature, that seed that, in the end, when our practice of compassion has become perfect and all-embracing, will flower majestically into buddhahood. Bodhicitta, then, is the spring and source and root of the entire spiritual path. This is why in our tradition we pray with such urgency:

Those who haven’t yet given birth to precious Bodhicitta,
May they give birth,
Those who have given birth,
May their Bodhicitta not lessen
but increase further and further.

see page on Bodhicitta

In general, pure and impure appear of itself,
if one purifies one's own faults, it is not possible to perceive the
faults of others,
if one possesses mixed faults and qualities,
even when perceiving faults in others, just alternate with faith.
-- Longchenpa

Science of Compassion - Dan Winters

This is the only perfect possible 3 dimensional fractal, where you could zoom in from any direction in 3D toward center, and always recursively forever see the same pattern zooming by again and again.

As we revolve this grail fractal in 3D we notice that at first you think you are inside the cup, then you realize you are outside the cup, until finally you understand what it means to be BOTH inside AND out. This is how perfect embedding or self-similarity - making the wave inside you into the SAME shape as the wave outside out, SOLVES THE PROBLEM OF SEPARATENESS. You see now why electrical embedding is the key to compassion. Also because this nest can store an infinite amount of spin or information or pattern, it is the perfect solution to inPHIknit (fractal) data compression. This is how biology makes phone calls to GOD inside the wave compressor we call DNA



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related articles - Sacred Geometry & The New Science of Compassion

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