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Attention & Awareness
Karuna is a Buddhist compassion meditation in which you meet suffering directly, your own or another's, and generate the heartfelt wish that it ease, rather than radiating warmth regardless of the other's state (Gu et al., 2017).
Last Updated
2 Jul 2026
We are still reviewing this page. Our research team checks every technique page for accuracy and evidence quality before final release. Details may change as that review completes. The evidence badge shows our current reading of the published research.
RECOMMENDED DOSE
No direct dose evidence for session length or frequency; editorial synthesis. A short, low-pressure introduction to compassion practice a few times a week is a conservative starting point for someone new.
No direct dose evidence for session length or frequency; editorial synthesis. Compassion training in the available studies was delivered as multi-week programmes (typically 2–9 weeks), but per-session length and weekly frequency were not reported, so this step-up reflects general practice conventions.
No direct dose evidence for session length or frequency; editorial synthesis. A longer daily practice is offered as a maintenance level for experienced practitioners and is not derived from a specific dose-response finding.
Session length
Session length: 5–10 minutes
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MIN
How long each individual practice session should last from start to finish.
Frequency
Frequency: 3–4 days
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DAYS
The number of days per week to fit a session into your routine.
Session length
Session length: 15–20 minutes
15
MIN
How long each individual practice session should last from start to finish.
Frequency
Frequency: 5–6 days
5
DAYS
The number of days per week to fit a session into your routine.
Session length
Session length: 20–30 minutes
20
MIN
How long each individual practice session should last from start to finish.
Frequency
Frequency: 7 days
7
DAYS
The number of days per week to fit a session into your routine.
About this card. No direct dose-response literature reports the session length or weekly frequency for this technique; these recommendations are based on general practice conventions for compassion meditation and should be treated as starting points only. These recommendations are not a substitute for personalised guidance from a qualified practitioner.
Quick answers to what people most often ask. Each card links to the deeper section below.
evidence
Moderate but indirect evidence supports Karuna-style compassion practice, mostly from structured programs rather than Karuna alone. A meta-analysis of Compassion-Focused Therapy trials found gains in self-compassion and self-reassurance with smaller drops in self-criticism and depression, and a randomized trial of 100 adults linked compassion training to more happiness and less worry.
Read moregood for
Karuna suits adults weighed down by self-criticism, those who feel overwhelmed or numb around others' suffering, and anyone wanting steadier warmth toward themselves and others. Evidence points to building self-compassion, easing harsh self-criticism, and lifting everyday happiness, with emerging support for worry and low mood. It is not a substitute for professional care when distress is severe.
Read moresafety
Most healthy adults can practise Karuna without special precautions. The main caution is turning compassion inward: people who are highly self-critical, carry shame, or have difficult early relationships may feel resistance, tightening, or a sense of threat rather than ease, a pattern called fear of compassion. A slower, supported start helps, and severe distress warrants a clinician.
Read morehow it works
Karuna works by deliberately generating a caring wish toward suffering, training compassion as something you summon on purpose rather than wait to feel. Returning attention to that wish each time empathic distress pulls it away is the exercise. Brain-imaging of compassion meditation shows increased activity in the insula and cingulate, regions that read body signals and flag what feels important.
Read moreKaruna is a Buddhist compassion meditation in which you meet suffering directly and generate the wish for it to ease, rather than radiating warmth regardless of the other's state (Gu et al., 2017).
You settle, bring a suffering being to mind, let yourself contact that pain, and repeat a wish such as "May you be free from suffering," returning to the wish whenever distress pulls attention away. Structured courses move deliberately from yourself and loved ones toward neutral and then difficult people.
Karuna is often confused with metta, or loving-kindness, but the two differ in aim: metta radiates warmth regardless of how someone is doing, while Karuna meets suffering with the wish to relieve it. It is also distinct from general mindfulness or attention training, and the secular programs that carry it, Compassion Cultivation Training, CBCT, and Compassion-Focused Therapy, are structured multi-week courses rather than the traditional practice on its own.
Not to be confused with
Empathic distress
Empathic distress is being flooded and overwhelmed by another person's pain, which can lead to withdrawal or burnout; karuna trains staying present with suffering while holding a steady wish to relieve it, rather than being pulled under by it.
Pity or sympathy
Pity or sympathy can mean feeling sorry for someone from a distance; karuna meets suffering as a shared human reality with the active, engaged wish that it ease, closer alongside the person than above them.
Self-compassion practice
Self-compassion turns the same caring stance inward toward one's own suffering, whereas classical karuna is oriented toward the suffering of others; structured programmes often deliberately train both directions.
Karuna works by having you deliberately generate a caring wish toward suffering, which trains compassion as something you can summon on purpose rather than wait to feel. Research on brief meditation broadly, not Karuna specifically, suggests this kind of practice may lift compassionate responses partly through decentering, the small step back that lets thoughts and feelings register as passing events rather than commands to react, alongside a steadier present-moment awareness (Górska & Holas, 2025). Returning attention to the wish each time empathic distress pulls it away is itself the exercise, gradually making it easier to stay open to pain instead of turning from it.
Caring about someone's pain without being dragged under by it is something you can practise. Deliberately forming the wish for their suffering to ease trains a warm, other-directed feeling you can summon on purpose, and early research suggests it may lift compassionate responses partly by widening present-moment awareness and creating a little distance from your own reactive thoughts (Górska & Holas, 2025).
Holding someone in mind with the wish to ease their suffering may draw on the body's affiliative soothing system, the calming side of feeling that comes with warmth and connection rather than threat. Early evidence suggests this can loosen a braced, self-critical stance and let a quieter warmth settle, often felt around the chest and in slower, less guarded breathing (Górska & Holas, 2025).
A tightening in the chest, a flush of warmth around the heart, a small catch in the breath: compassion practice draws attention toward these inner body signals as it meets suffering. This kind of body-level noticing, called interoceptive awareness, may be part of how brief meditation shifts compassionate responses, though the evidence is still early (Górska & Holas, 2025).
Thoughts and feelings can start to feel less like facts that sweep you along and more like passing events you watch from a small step back. Early research suggests compassion practice may work partly through this shift, called decentering, alongside a steadier present-moment awareness (Górska & Holas, 2025).
When you stay with someone else's pain and hold the wish for it to ease, your attention often softens toward them while your own inner commentary grows quieter and less gripping. That tuning-in to another person's emotional state is what researchers call relational attunement, and early work links it to more present-moment awareness and a little more distance from your own reactive thoughts (Górska & Holas, 2025).
During compassion meditation, brain-imaging studies have measured increased activity in the insula and anterior cingulate cortex, regions that read internal body signals and flag what feels emotionally important (Lutz et al., 2008), (Desbordes et al., 2012). In the body this often shows up as warmth or a tightening around the heart and chest, a felt sense of being moved by another's difficulty rather than only thinking about it. This evidence is indirect to Karuna itself, drawn from small studies of loving-kindness and compassion meditation broadly and often from experienced meditators, so it maps a neural correlate rather than proving a clinical effect.
When you meet another person's suffering with care, you may feel a sharper sense of sensation in the chest and heart area. Brain-imaging studies link this to increased activity in the insula, the region that reads internal body signals like heartbeat and chest tension (Lutz et al., 2008).
When you take in someone else's pain, you may feel warmth or a tightening around the heart and chest, a bodily sense of being moved rather than only thinking about it. This tracks with increased activation in the anterior insula, a brain region that senses internal body states and registers another person's distress, measured during compassion meditation (Lutz et al., 2008), (Desbordes et al., 2012).
When you turn toward someone's pain, you may feel it in your chest or heart area, a sense of being moved before you can put it into words. Brain imaging links that to increased activity in the insula, the region that tracks inner body signals like heartbeat and breath, during compassion meditation (Lutz et al., 2008).
Staying with someone's pain instead of turning away takes a steady, caring focus, and that focus shows up in the brain: the anterior cingulate cortex, a hub that flags what feels emotionally important and keeps attention on it, becomes more active during compassion meditation (Lutz et al., 2008).
Staying present with someone's pain instead of flinching away draws on the anterior cingulate cortex, a brain region that registers distress and helps steer attention. Imaging studies of compassion meditation have measured increased activity there during practice (Lutz et al., 2008), (Desbordes et al., 2012), which practitioners often feel as being able to stay with difficulty rather than turning from it.
When you turn toward someone else's suffering, it can land physically as warmth or a tightening around the heart and chest. During compassion meditation, activity increases in the insula and anterior cingulate cortex, brain regions that track internal body sensations and flag what feels emotionally important (Lutz et al., 2008), (Desbordes et al., 2012), which may be part of why the experience feels embodied rather than only mental.
Moderate but indirect evidence supports Karuna-style compassion practice for building self-compassion, easing self-criticism, and lifting mindfulness and everyday happiness, with limited–emerging support for worry, low mood, and general well-being. A meta-analysis of 15 clinical trials of Compassion-Focused Therapy found small-to-large gains in self-compassion and self-reassurance alongside smaller reductions in self-criticism and depression (Millard et al., 2023), a randomized trial of 100 community adults linked nine weeks of compassion cultivation training to greater happiness and less worry (Jazaieri et al., 2014), and longitudinal training studies suggest compassion-specific practice grows these qualities more than attention training alone (Hildebrandt et al., 2017), (Trautwein et al., 2020). What is not yet established: almost all of this tests full compassion programs rather than Karuna in isolation, samples are small, several outcomes rest on self-reported measures, and long-term, technique-specific trials are still missing.
Happiness can feel out of reach when attention keeps circling back to worry. In a trial of community adults, nine weeks of compassion cultivation training, a guided course that practises meeting suffering with the wish to relieve it, was linked to greater happiness and mindfulness and to less worry (Jazaieri et al., 2014), an early sign that turning toward pain with care can leave more room for warmth in daily life.
Meeting your own struggles with the same warmth you would offer a close friend is what self-compassion practice builds. Compassion-based programs have improved self-compassion and self-reassurance while easing harsh self-criticism in people with mental health difficulties (Millard et al., 2023), and compassion-specific training appears to grow these qualities more than attention practice alone (Hildebrandt et al., 2017), (Trautwein et al., 2020).
The harsh inner voice that narrates every mistake can soften when you meet yourself with compassion. Turning the same care you would offer a struggling friend back toward yourself has been linked to less self-criticism and more self-reassurance, the ability to steady and comfort yourself after a setback, in people working through mental health difficulties (Millard et al., 2023).
Compassion tends to grow when you practise it directly, not just when you steady your attention. In training studies, people who focused specifically on caring for others' suffering reported larger gains in compassion and in self-compassion, that same warmth turned toward themselves, than people who trained attention alone (Hildebrandt et al., 2017), (Trautwein et al., 2020). Many describe becoming more able to stay open to another person's pain and wish them well, rather than turning away or shutting down.
Worry can loop through the mind with no obvious off switch. In one randomized trial, community adults who finished nine weeks of compassion cultivation training, a structured course that builds compassion as a skill, reported less worry along with more mindfulness and happiness, though this is early program-level evidence rather than proof that Karuna alone eases worry (Jazaieri et al., 2014).
Structured compassion programs have shown consistent, mostly modest benefits for emotional outcomes in adults, with the clearest gains in self-compassion, self-criticism, and worry. A randomized trial of 100 community adults found that nine weeks of compassion cultivation training raised mindfulness and happiness while lowering worry (Jazaieri et al., 2014), and a meta-analysis of Compassion-Focused Therapy reported improvements across self-compassion and related measures in clinical groups (Millard et al., 2023). The main limitation is that most trials test broad compassion programs rather than Karuna practised on its own, study authors describe the findings as preliminary, and samples remain small and short (Kirby, 2017).
1
Meta-analyses
2
RCTs
1
Systematic reviews
0
Observational
14
Pilot
Studied populations
Lea K. Hildebrandt, Cade McCall, Tania Singer (2017). Differential Effects of Attention-, Compassion-, and Socio-Cognitively Based Mental Practices on Self-Reports of Mindfulness and Compassion. https://doi.org/10.1007/s12671-017-0716-z
2017
Finding: In this study, healthy adults who spent time in compassion-based training reported clear gains in compassion and self-compassion, while those doing attention-focused mindfulness practice sharpened their attention but showed little change in those warmer, other-directed qualities. The practical takeaway is that if building kindness toward yourself and others is your goal, the specific practice matters: attention training alone may not get you there, whereas deliberately cultivating compassion does. Bear in mind this looked at people already well rather than clinical groups, so it speaks to how everyday practitioners can grow compassion, not to treating a specific condition.
See full citation in referencesFynn-Mathis Trautwein, Philipp Kanske, Anne Böckler, Tania Singer (2020). Differential benefits of mental training types for attention, compassion, and theory of mind. https://doi.org/10.1016/j.cognition.2019.104039
2020
Finding: In this large training study, healthy adults worked through separate three-month modules that each targeted a different mental skill, and the results were surprisingly specific: only the compassion-focused practice increased people's compassion and self-compassion, while the attention-focused mindfulness practice sharpened attention but left these caring qualities largely unchanged. For someone choosing a practice, this suggests that if warmth toward yourself and others is what you want to grow, deliberately training compassion may do more than general mindfulness alone. Because the study followed healthy volunteers over structured months-long modules rather than testing a broad clinical population, it speaks most directly to what dedicated, staged practice can cultivate rather than to quick fixes.
Karuna comes from Buddhist contemplative psychology, where it is one of the four Brahmaviharas, or divine abodes, and it is central to the Mahayana bodhisattva path in which compassion is understood as a commitment to relieving suffering. In recent decades the same practice has been carried into secular programs such as Compassion Cultivation Training and Compassion-Focused Therapy. These roots help explain the practice's form, its deliberate turn toward suffering and the repeated wish for its relief, rather than proving any clinical effect.
For most healthy adults, Karuna is a low-risk practice you can take up without special precautions. The situation that most warrants care is turning compassion inward. People who are used to being hard on themselves sometimes find that warmth aimed at the self brings up resistance, a tightening in the chest, or even a flicker of feeling under threat instead of the ease they expected, a documented pattern researchers call fear of compassion (Gilbert et al., 2011). This is a practice-informed caution, not a measured safety risk: the supporting work describes who tends to struggle and why rather than recording harm. A slower, gently supported start usually helps (Gilbert & Procter, 2006).
People who are highly self-critical, who carry a heavy sense of shame, or who have difficult early caregiving or trauma histories are the most likely to find self-directed compassion uncomfortable rather than soothing, so a gentle, well-supported introduction matters most for them (Gilbert et al., 2011), (Gilbert & Procter, 2006). This is a question of pacing and support, not a reason to avoid the practice. If offering yourself compassion reliably brings on strong distress, practising alongside a trained clinician is a sensible step.
For most healthy adults Karuna is low-risk, but the direction that most warrants care is aiming compassion at yourself. People used to being hard on themselves sometimes find that self-directed warmth brings up resistance, a tightening in the chest, or even a flicker of feeling under threat instead of the ease they expected — a documented pattern researchers call fear of compassion (Gilbert et al., 2011). This is a practice-informed caution, not a measured safety risk: the supporting work describes who tends to struggle and why rather than recording harm. Start outward before turning inward, keep early self-compassion doses short, and let a slower, gently supported pace do the work (Gilbert & Procter, 2006).
| Technique | Best for | Use with care | Evidence strength | Distinction |
|---|---|---|---|---|
| Metta (Loving-Kindness Meditation) | Building a baseline of warmth and goodwill toward self and others when the aim is to soften a harsh or disconnected everyday stance. | moderate EVIDENCE | Metta radiates warmth and goodwill toward a being regardless of their current state, while karuna engages specifically with suffering and the wish to relieve it. They are siblings within the same Brahmavihara family but start from different emotional ground: metta from open-hearted friendliness, karuna from turning toward pain. Imaging suggests the two states also show distinguishable neural patterns. | |
| Mindfulness / Focused-Attention Meditation | Steadying attention, reducing mind-wandering, and building a nonjudgmental, present-moment stance. | strong EVIDENCE | Focused-attention and mindfulness practices train present-moment awareness and attentional stability without deliberately generating an emotional attitude; karuna adds the active cultivation of compassionate intention toward suffering. The two overlap in the modality but differ in what they exercise: steadiness of attention versus warmth toward pain. |
The direction of feeling differs: loving-kindness, or metta, radiates warmth toward a being regardless of how they are doing, while Karuna turns specifically toward suffering with the wish that it ease (Graser & Stangier, 2018). They are sibling practices from the same Brahmavihara family with different emotional starting points.
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Both belong to the Brahmaviharas, the four divine abodes of Buddhist practice, but they start from different emotional ground: metta offers open-hearted friendliness whatever someone's state, while Karuna deliberately meets pain and difficulty (Gu et al., 2017), (Graser & Stangier, 2018). Karuna asks you to stay present with distress rather than move around it, repeating a wish such as "May you be free from suffering" (Halifax, 2012). Brain-imaging work suggests the two states may show distinguishable neural patterns, but no head-to-head trial establishes one as clinically better than the other.
You bring a suffering being to mind, your own self or another, let yourself contact that pain, and quietly repeat a wish such as "May you be free from suffering," returning to the wish whenever distress pulls your attention away (Gu et al., 2017).
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In a Karuna session you turn toward difficulty on purpose: you call to mind someone who is suffering, let yourself feel that pain rather than move around it, and repeatedly generate the heartfelt wish that it ease (Gu et al., 2017). Each time empathic distress tugs your focus away, you notice it and steer attention back to the wish, so the returning is itself the exercise. That is what sets it apart from metta, or loving-kindness, which sends warmth regardless of how the other person is doing, whereas Karuna specifically engages pain and difficulty (Graser & Stangier, 2018). This describes the shape of the practice rather than promising any particular clinical result.
A compassion meditation in which you turn toward suffering, your own or another's, and repeatedly generate the heartfelt wish that it ease.
The dedicated compassion practice within Buddhist contemplative psychology and the Brahmaviharas, in which attention rests on the suffering of a being while the practitioner generates the wish that they be free from that suffering.
A sibling practice that radiates warmth and goodwill toward a being regardless of how they are doing, where Karuna engages specifically with pain and difficulty.
The four qualities cultivated in Buddhist contemplative psychology — loving-kindness, compassion, sympathetic joy, and equanimity — of which Karuna is the compassion practice.
The felt sense of signals from inside the body, such as heartbeat, breath movement, and chest tension or warmth, which often becomes sharper during compassion practice.
The capacity to sense and interpret visceral afferent signals from within the body, associated with insular processing.
The mental shift from being caught inside thoughts and feelings to observing them as passing events, which loosens automatic reactivity to them.
The metacognitive shift from immersion in mental content to viewing thoughts and emotions as transient events, creating psychological distance and reducing automatic identification with them.
A brain region that reads the body's internal state and helps register another person's distress as a felt, bodily experience; imaging shows it more active when people generate a compassionate state.
The insular cortex, central to interoceptive representation and empathic processing, showing increased activation during compassion meditation.
Lea K. Hildebrandt, Cade McCall, Tania Singer (2017). Differential Effects of Attention-, Compassion-, and Socio-Cognitively Based Mental Practices on Self-Reports of Mindfulness and Compassion. https://doi.org/10.1007/s12671-017-0716-z
Cited in: Benefits, Comparison, Faq, Research
Fynn-Mathis Trautwein, Philipp Kanske, Anne Böckler, Tania Singer (2020). Differential benefits of mental training types for attention, compassion, and theory of mind. https://doi.org/10.1016/j.cognition.2019.104039
When you turn toward someone's suffering, you may feel warmth or an ache in the chest, a bodily echo of their pain rather than a purely mental idea of caring. That resonance coincides with heightened activity in the insula, the brain region that reads your body's internal states, which shows increased activation during compassion meditation (Lutz et al., 2008), (Desbordes et al., 2012).
Staying with someone's pain instead of looking away leaves a trace in the brain: the anterior cingulate cortex, a hub that tracks emotional conflict and holds attention on what matters, shows higher activity during compassion meditation (Lutz et al., 2008), (Desbordes et al., 2012). People often feel this as a steadier ability to stay with difficulty rather than flinch away.
Meeting another person's pain with the wish to relieve it draws on the anterior cingulate cortex, a brain hub that links focused attention with emotional and empathic awareness. Brain-imaging studies have measured activity here rising during compassion meditation (Lutz et al., 2008), (Desbordes et al., 2012), which practitioners often notice as feeling more alert and present to someone's distress while staying steady rather than swept away by it.
Turning toward someone's pain can bring a fuller, more embodied sense of feeling with them rather than only thinking about their situation. During compassion meditation, communication increases between two emotion-processing hubs, the anterior cingulate and the insula, which track both your own inner sensations and another person's distress (Lutz et al., 2008), (Desbordes et al., 2012).
Low mood can make self-kindness feel out of reach, so the harshest voice ends up being your own. In clinical groups, Compassion-Focused Therapy, which trains the same skill Karuna builds of meeting suffering with warmth, has been linked to small reductions in depression alongside larger gains in self-compassion (Millard et al., 2023).
Meeting your own reactions with less judgment can feel like loosening a grip you didn't realize you were holding. Compassion-specific practice appears to build a more accepting, nonjudgmental stance toward yourself and others than attention practice alone (Hildebrandt et al., 2017), (Trautwein et al., 2020).
A warmer, steadier sense of feeling okay in yourself is what many practitioners describe after regular compassion and loving-kindness practice. One small study found modest gains in overall well-being, self-compassion, and present-moment awareness after this style of meditation (Sorensen et al., 2019).
Outcomes measured
| Outcome | Effect size | 95% CI | N | Comparator | Source |
|---|---|---|---|---|---|
| implicit negative affect | Cohen's d = 0.59 | — | — | attention control condition | Hirshberg et al., 2018 |
The research is useful for setting expectations, but study methods and participant groups vary, and several headline outcomes are significance-only or self-reported. Treat the findings as general guidance rather than a promise about any single session, and not a replacement for clinical care.
Gabriela Górska, Paweł Holas (2025). Effects of brief mindfulness meditation on compassion and personal distress using the socio-affective video task. https://doi.org/10.1038/s41598-025-16416-4
2025
Finding: In this preregistered trial with 80 people new to meditation, a single short guided session did not, on its own, produce a clear overall boost in compassionate responses to others' suffering. When the researchers traced the pathways more closely, though, any benefit seemed to travel indirectly: the meditation raised present-moment awareness and a sense of psychological distance from one's own thoughts, and those shifts in turn were linked to more compassionate responding. For someone considering the practice, this hints that building steadier attention and a bit of mental space may be part of how compassion grows, but a one-off brief session should not be expected to reliably increase compassion by itself.
See full citation in referencesTatia M. C. Lee, Mei-Kei Leung, Wai-Kai Hou, Joey C. Y. Tang, Jing Yin, Kwok-Fai So (2012). Distinct Neural Activity Associated with Focused-Attention Meditation and Loving-Kindness Meditation. https://doi.org/10.1371/journal.pone.0040054
2012
Finding: Using brain scans of 44 male meditators, half seasoned and half new to practice, this study found that loving-kindness meditation lit up different neural pathways than attention-focused meditation while people worked through emotional and attention tasks. The compassion-based state showed its own signature in how the brain handled feeling and connection, and unlike focused attention, it did not carry over into sharper performance on the attention task. For a practitioner, this is a hint that cultivating compassion works on the mind differently than training raw concentration, so it may be worth practising for its own emotional benefits rather than expecting it to double as focus training. Keep in mind the study was small and limited to male participants, and it measured brain activity rather than long-term changes in well-being.
See full citation in referencesPaul Gilbert, Kirsten McEwan, Marcela Matos, Amanda Rivis (2011). Fears of compassion: Development of three self‐report measures. https://doi.org/10.1348/147608310x526511
2011
Finding: This study built and tested three questionnaires that measure how afraid people are of compassion, whether it's showing kindness to others, letting others be kind to them, or being gentle with themselves. Across the people surveyed, fear of self-compassion and fear of receiving compassion were closely tied to self-criticism, depression, and anxiety, meaning the people who most struggle to be kind to themselves are often the ones who find compassion hardest to accept. For someone starting a compassion practice, this is a useful reminder that resistance or discomfort with kindness is common and worth naming rather than pushing through. Keep in mind this was a tool-development study, so it maps out these fears rather than showing whether practice reduces them.
See full citation in referencesJames N. Kirby (2017). Compassion interventions: The programmes, the evidence, and implications for research and practice. https://doi.org/10.1111/papt.12104
2017
Finding: This review mapped the landscape of compassion training and identified at least eight established programmes, including Compassion-Focused Therapy and Mindful Self-Compassion, six of which had been tested in randomised trials. Across those trials, a pooled analysis showed moderate benefits for easing distress and lifting life satisfaction, which suggests that deliberately practising compassion can meaningfully shift how people cope with difficulty. That said, the research is still maturing: many of the studies were small, participants skewed heavily female, and long-term effects remain under-studied, so these results are best read as promising rather than settled.
See full citation in referencesJenny Gu, Kate Cavanagh, Ruth Baer, Clara Strauss (2017). An empirical examination of the factor structure of compassion. https://doi.org/10.1371/journal.pone.0172471
2017
Finding: This study tested whether compassion really works as the multi-part experience contemplative traditions describe, and found that it holds together across five distinct elements: noticing suffering, recognising that suffering is part of being human, feeling moved by it, staying steady with the discomfort rather than turning away, and wanting to help ease it. For someone taking up a compassion practice like Karuna, this offers a concrete map of what you are actually cultivating, so you can attend to each piece rather than treating compassion as a single vague feeling. Because the study set out to clarify and measure the structure of compassion rather than test the effects of any practice, it tells us what compassion is made of, not how much a given technique will change your life.
See full citation in referencesMatthew J. Hirshberg, Simon B. Goldberg, Stacey M. Schaefer, Lisa Flook, David Findley, Richard J. Davidson (2018). Divergent effects of brief contemplative practices in response to an acute stressor: A randomized controlled trial of brief breath awareness, loving-kindness, gratitude or an attention control practice. https://doi.org/10.1371/journal.pone.0207765
2018
Finding: In this trial, 156 undergraduates were randomly assigned to one of four brief practices, and a single short session of loving-kindness cut automatic negative feelings noticeably more than a neutral attention task, a moderate effect. Just as tellingly, loving-kindness did not ramp up the body's reaction to a painful cold-water stress test, whereas the gratitude practice did, which suggests warm, well-wishing attention can ease negativity without leaving you more rattled by stress. Because this tested a one-off practice in young adults rather than a sustained routine, it points to an immediate mood benefit rather than proof of lasting change.
Cohen's d = 0.59
Susan Sorensen, Stanley R. Steindl, Genevieve A. Dingle, Anthony Garcia (2019). Comparing the Effects of Loving-Kindness Meditation (LKM), Music and LKM Plus Music on Psychological Well-Being. https://doi.org/10.1080/00223980.2018.1516610
n = 78
Finding: In this randomized study of 78 adults from the general public, loving-kindness meditation produced small improvements in well-being, mindfulness, compassion and self-compassion, working about as well as the study's other options: listening to calming classical guitar music, or combining the two. The people who kept practising at home tended to score higher on mindfulness and self-compassion when followed up later, which points to consistent practice mattering more than any single session. The gains here were modest and the group was small, so this is best read as gentle support for building loving-kindness into a routine rather than proof it outperforms other calming practices.
reported narratively
L.A. Millard, M.W. Wan, D.M. Smith, A. Wittkowski (2023). The effectiveness of compassion focused therapy with clinical populations: A systematic review and meta-analysis. https://doi.org/10.1016/j.jad.2023.01.010
2023
Finding: This review pooled 15 trials of Compassion-Focused Therapy in people with mental health difficulties and found that participants became kinder to themselves, less self-critical, and more able to reassure themselves, alongside easing of symptoms like depression, with effects ranging from small to large by the end of treatment. In practical terms, deliberately practising compassion toward yourself may loosen a harsh inner voice and build a steadier, more supportive way of relating to your own struggles. Worth noting, this looked at a structured therapy rather than compassion meditation on its own, and the evidence is still maturing: many of the studies were small, most participants were women, and long-term effects remain under-studied.
effect size range 0.19-0.90 (upper bound 0.90)
Gaëlle Desbordes, Lobsang T. Negi, Thaddeus W. W. Pace, B. Alan Wallace, Charles L. Raison, Eric L. Schwartz (2012). Effects of mindful-attention and compassion meditation training on amygdala response to emotional stimuli in an ordinary, non-meditative state. https://doi.org/10.3389/fnhum.2012.00292
2012
Finding: In this brain-imaging study, adults who completed compassion meditation training showed a shifted response in the amygdala, the region that handles emotional reactions, when they viewed distressing images, and this happened even when they were in an ordinary, everyday state rather than actively meditating. Notably, the size of that change tracked with lower depression scores, hinting that the practice may reshape how the brain processes hard emotions in daily life, not just on the cushion. Because this was a small study measuring brain activity rather than long-term wellbeing, it points to a plausible mechanism rather than proof that compassion practice treats depression or works the same way for everyone.
See full citation in referencesJuliana Yordanova, Vasil Kolev, Federica Mauro, Valentina Nicolardi, Luca Simione, Lucia Calabrese (2020). Common and distinct lateralised patterns of neural coupling during focused attention, open monitoring and loving kindness meditation. https://doi.org/10.1038/s41598-020-64324-6
2020
Finding: Recording the brain activity of highly experienced meditators as they moved between focused-attention, open-monitoring, and loving-kindness practices, this study found that compassion meditation produced its own distinct pattern of coordination across brain regions, different from the pattern seen during attention-focused practice. In plain terms, cultivating warmth toward others engages the brain differently than sharpening concentration does, so the two practices are not interchangeable even though both are forms of meditation. If you take up compassion practice, it may be worth treating it as its own skill with its own effects rather than expecting it to double as attention training. Because this was a small study of seasoned practitioners, it maps how the practices differ in the brain rather than proving what either one does for beginners or for everyday well-being.
See full citation in referencesJoan Halifax (2012). A heuristic model of enactive compassion. https://doi.org/10.1097/spc.0b013e3283530fbe
2012
Finding: This conceptual article argues that compassion isn't a single fixed trait but a process that emerges from several ingredients working together: noticing suffering, recognising it as part of the shared human condition, being genuinely moved by it, staying steady with the discomfort rather than turning away, and feeling motivated to help. Written with end-of-life caregivers in mind, it suggests compassion can be deliberately cultivated by strengthening each of these components, which is exactly what a practice like Karuna sets out to do. Because this is a theoretical model rather than a clinical trial, it maps out what compassion is made of, not how much a given practice will change how you feel, so treat its five elements as a useful framework for practice rather than a measured result.
See full citation in referencesPaul Gilbert, Sue Procter (2006). Compassionate mind training for people with high shame and self‐criticism: overview and pilot study of a group therapy approach. https://doi.org/10.1002/cpp.507
2006
Finding: This early pilot study introduced a group program that teaches people who struggle with deep shame and harsh self-criticism how to build a kinder, more soothing inner voice toward themselves. The researchers found that participants who often find self-warmth difficult or even unsettling could gradually learn to practice self-compassion over the course of the group. Because this was a small, exploratory pilot without a comparison group, the results point to a promising direction rather than firm proof, but they suggest that compassion toward oneself is a skill that can be built for those who find it hardest.
See full citation in referencesJ. Leaviss, L. Uttley (2015). Psychotherapeutic benefits of compassion-focused therapy: an early systematic review. https://doi.org/10.1017/s0033291714002141
2015
Finding: This early review gathered the first wave of studies on compassion-focused therapy, an approach built for people whose distress is tied to harsh self-criticism and shame, and found early signs that building self-compassion can ease that inner harshness. For someone drawn to compassion practice, it offers reason for cautious optimism rather than a settled promise. The reviewers were candid that the research was still young: many of the studies were small or of unclear quality, participants were mostly women, and almost nothing was known about whether the benefits last, so larger and longer trials are needed before strong claims can be made.
See full citation in referencesJohannes Graser, Ulrich Stangier (2018). Compassion and Loving-Kindness Meditation: An Overview and Prospects for the Application in Clinical Samples. https://doi.org/10.1097/hrp.0000000000000192
2018
Finding: This review maps out what researchers mean by compassion and how compassion practices have been studied, breaking compassion down into several working parts: noticing suffering, recognising that it's part of being human, being moved by it, staying steady with the discomfort, and wanting to help ease it. For someone taking up Karuna, that offers a clear picture of what the practice is actually training, rather than treating compassion as a single vague feeling. Keep in mind this is an overview of existing literature rather than a trial with its own results, and the authors note that compassion-based approaches are still less thoroughly tested than longer-established mindfulness methods.
See full citation in referencesHooria Jazaieri, Kelly McGonigal, Thupten Jinpa, James R. Doty, James J. Gross, Philippe R. Goldin (2014). A randomized controlled trial of compassion cultivation training: Effects on mindfulness, affect, and emotion regulation. https://doi.org/10.1007/s11031-013-9368-z
n = 100
Finding: In this trial, 100 community adults were randomly assigned to either a 9-week Compassion Cultivation Training programme or a waitlist, and those who took the course came out more mindful and happier while worrying less and bottling up their emotions less than the people who waited. The adults who put in more formal practice saw the biggest drops in worry and emotional suppression, so the time you spend actually sitting with the practice appears to matter. Because this was a fairly short course among generally healthy volunteers, it points to real early-stage benefits without telling us how long they last or how well they carry over to people dealing with clinical anxiety.
reported narratively
Antoine Lutz, Julie Brefczynski-Lewis, Tom Johnstone, Richard J. Davidson (2008). Regulation of the Neural Circuitry of Emotion by Compassion Meditation: Effects of Meditative Expertise. https://doi.org/10.1371/journal.pone.0001897
2008
Finding: In this brain-imaging study, novice and experienced meditators generated a state of compassion while researchers played sounds of human distress, and the meditators showed heightened activity in brain regions tied to empathy and emotion, notably the insula and cingulate cortex. The more practised meditators showed stronger responses, suggesting that deliberately cultivating compassion engages the same circuitry we use to feel with others, and that this response may deepen with experience. Because the study looked at moment-to-moment brain activity in a small group of healthy adults rather than long-term mood or behaviour, it shows how the practice shifts the brain's emotional response, not that it delivers a specific clinical benefit.
See full citation in referencesPeople who are highly self-critical, who carry a heavy sense of shame, or who have difficult early caregiving or trauma histories are the most likely to find self-directed compassion uncomfortable rather than soothing, so a gentle, well-supported introduction matters most for them (Gilbert et al., 2011), (Gilbert & Procter, 2006). This is a question of pacing and support, not a reason to avoid the practice. If offering yourself compassion reliably brings on strong distress, practising alongside a trained clinician is a sensible step.
For most healthy adults Karuna is a low-risk practice, and it tends to land more gently when you let compassion flow outward before turning it toward yourself. A sensible starting format is short, unhurried sessions in which you stay in touch with your body and treat any resistance as workable rather than a problem to push through. If aiming warmth inward reliably brings on strong distress, easing off and practising alongside a trained clinician is a wise choice.
Rather than starting with yourself, bring to mind someone whose suffering is easy to care about and offer them the wish to be free from suffering. Directing compassion outward first usually feels more natural and builds the capacity before you turn it inward {{cite:TECH_051_REF_035}}.
When you do turn the practice toward yourself, keep the doses short and low-pressure at first. If warmth aimed inward feels difficult or unwelcome, that is a common and well-documented response, not a sign you are doing it wrong {{cite:TECH_051_REF_011}}.
Notice any tightening, doubt, or urge to pull away without forcing it to change. Naming the resistance and continuing gently tends to be more workable than pushing through it {{cite:TECH_051_REF_035}}.
Staying with another person's pain can stir empathic distress, the pull to withdraw or shut down; when that happens, notice it and steer attention back to the wish that they be free from suffering. The returning is itself the exercise.
Attend to the chest, the heart area, and the breath as you practise. These internal signals tell you early whether you feel steady or overwhelmed, so you can slow down or pause before difficult feelings escalate.
If self-directed compassion consistently brings on intense distress, a sense of coming apart, or sharper self-attack, ease off and work with a trained clinician who can hold a slower, safer pace.
This information is educational and is not medical advice. This practice is not a substitute for professional care and should not replace prescribed medication or treatment for any medical or mental-health condition. If you are managing a health condition or taking medication, talk with a qualified health professional before changing your practice. If you are in distress or crisis, seek professional support.
| Compassion-Focused Therapy (CFT) | Clinical work with high shame and self-criticism, delivered with a trained therapist rather than as a solo practice. | It is a full therapy, not a self-guided meditation; seek a trained clinician rather than substituting solo practice for treatment. | moderate EVIDENCE | CFT is a structured psychotherapy developed by Paul Gilbert that uses compassion cultivation to work with shame and self-criticism, grounded in an evolutionary account of caregiving motivation and a soothing affect-regulation system. Karuna is the contemplative practice at its heart, offered without the full clinical scaffolding and formulation of a therapy. |
| Compassion Cultivation Training (CCT) | A guided, progressive introduction to compassion practice spread over several weeks. | moderate EVIDENCE | CCT is a multi-week secular course, developed at Stanford, that sequences compassion practice deliberately from oneself and loved ones toward neutral and difficult people. Karuna is one component within such a programme; CCT wraps it in a guided, progressive curriculum with instruction and group support. |
Partly. Compassion training shows moderate benefits for self-compassion, self-criticism, and worry, so the research is real rather than thin, but it is indirect: nearly all of it tests full programs like CCT and CFT, not Karuna practised on its own (Kirby, 2017).
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Partly. The clearest signal is moderate: a randomized trial of 100 community adults linked nine weeks of compassion cultivation training to greater happiness and less worry (Jazaieri et al., 2014), and a meta-analysis of 15 clinical trials of Compassion-Focused Therapy found gains in self-compassion alongside smaller reductions in self-criticism and depression (Millard et al., 2023). Longitudinal studies suggest compassion-specific practice builds these qualities more than attention training alone (Hildebrandt et al., 2017), (Trautwein et al., 2020). The honest limit is that most trials test whole programs rather than Karuna in isolation, with small, short samples, so the direction is encouraging but still developing (Leaviss & Uttley, 2015).
Yes, with moderate but indirect support. A meta-analysis of Compassion-Focused Therapy found gains in self-compassion and smaller reductions in self-criticism, and compassion-specific training builds these qualities more than attention practice alone (Millard et al., 2023), (Hildebrandt et al., 2017). Expect a gradual softening, not a quick fix.
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Yes, though the support is supported rather than definitive. A meta-analysis of Compassion-Focused Therapy in clinical groups reported gains in self-compassion and self-reassurance alongside smaller reductions in self-criticism (Millard et al., 2023), and longitudinal training studies suggest compassion-specific practice grows these qualities more than attention training alone (Hildebrandt et al., 2017), (Trautwein et al., 2020). Most of this tests full compassion programs rather than Karuna on its own, so treat it as a steady shift toward self-kindness over time. If you are highly self-critical, turning warmth inward can feel uncomfortable at first, so a gentle, gradual start usually helps.
Because for many people, especially those who are highly self-critical or carrying shame or hard early experiences, warmth aimed inward can feel unfamiliar or even threatening rather than soothing, a documented pattern Gilbert and colleagues call fear of compassion (Gilbert et al., 2011). It's common, not a sign you're doing it wrong, and a slower, supported start usually helps (Gilbert & Procter, 2006).
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Because self-directed warmth can register as unsafe rather than soothing for some people, particularly those used to harsh self-judgment or carrying shame and difficult early relationships. Gilbert and colleagues describe this as fear of compassion, a pattern where kindness toward the self brings up resistance, tightening, or a flicker of feeling under threat (Gilbert et al., 2011). This is a practice-informed observation about who tends to struggle and why, not a proven neural mechanism, and it does not mean Karuna is treating self-criticism. A gentler, well-supported pace, starting with care directed outward before turning it inward, usually makes the practice more workable (Gilbert & Procter, 2006).
Sometimes. Turning toward suffering can stir empathic distress, that flooded, pulled-to-withdraw feeling, but Karuna specifically trains you to notice that pull and steer attention back to the compassionate wish, so you stay present rather than swept under (Górska & Holas, 2025).
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Sometimes, yes. Engaging deliberately with another's pain can tip into empathic distress, feeling overwhelmed and wanting to shut down, and Karuna's core exercise is steering attention back to the wish that they be free from suffering each time that happens, which trains you to stay open to pain instead of turning from it (Górska & Holas, 2025). This is a pacing distinction rather than proof that the practice causes burnout. Sensible safeguards are a slower start, staying in touch with your body's early stress signals, and working with a trained clinician if distress is strong or persistent.
Start outward, then inward. Begin by sending the wish "May you be free from suffering" toward someone whose pain is easy to care about, then add short, low-pressure doses of self-compassion once that feels steady. If warmth aimed at yourself brings resistance, treat it as a common response and go slower (Graser & Stangier, 2018).
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Start outward, then inward, and keep early sessions short. Direct the compassionate wish toward someone whose suffering is easy to care about first, since outward compassion tends to feel more natural before you turn it toward yourself. When attention gets pulled away by another's pain, gently steer it back to the wish, and stay in touch with chest and breath so you notice early if you feel overwhelmed. If self-directed warmth reliably brings strong distress, ease off and work with a trained clinician. This is practice-informed guidance rather than proven efficacy (Graser & Stangier, 2018).
That is a normal, expected sensation. Turning toward suffering sharpens interoceptive awareness, your felt sense of internal body signals, and brain-imaging studies of compassion meditation show increased activity in the insula and anterior cingulate cortex, regions that read body states and flag what feels emotionally important (Lutz et al., 2008), (Desbordes et al., 2012).
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That is a normal, expected sensation. Karuna asks you to feel another's pain rather than only think about it, and that engagement tends to register in the body as warmth, chest opening, or a tightening around the heart. Imaging studies of compassion meditation have linked this to greater activity in the insula and anterior cingulate cortex, brain regions involved in sensing internal body signals and marking what feels emotionally significant (Lutz et al., 2008), (Desbordes et al., 2012). This evidence is indirect to Karuna itself, drawn from small studies of loving-kindness and compassion meditation more broadly, so it maps a neural correlate of a felt experience rather than proving a clinical effect.
No. Karuna is the single contemplative practice, meeting suffering with the wish that it ease, while Compassion Cultivation Training (CCT) and Compassion-Focused Therapy (CFT) wrap that practice inside a structured, multi-week or clinical program with guidance and support (Jazaieri et al., 2014), (Millard et al., 2023).
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No. Karuna is one meditation; Compassion Cultivation Training is a guided multi-week course that sequences compassion from oneself toward difficult others, and Compassion-Focused Therapy is a full psychotherapy for shame and self-criticism delivered with a trained clinician (Jazaieri et al., 2014), (Millard et al., 2023). This distinction matters for reading the research: almost all trials test these complete programs rather than Karuna alone, and compassion-specific training appears to build compassion more than attention practice by itself, so program findings are suggestive for solo Karuna, not confirmation of it (Hildebrandt et al., 2017), (Trautwein et al., 2020), (Kirby, 2017).
A brain hub that flags what feels emotionally important and helps hold attention on it; it shows increased activity during compassion meditation.
A cortical region implicated in salience detection, emotional appraisal, and attentional control, with increased activation reported during compassion meditation states.
The calming, cared-for feeling that comes with connection and safety, as distinct from the on-guard threat system that keeps a person braced.
In Compassion-Focused Therapy, the soothing affect-regulation system tied to affiliative, caregiving motivation, contrasted with the threat and drive systems.
A documented pattern in which highly self-critical people experience warmth, especially self-directed warmth, as uncomfortable or threatening rather than soothing.
A structured psychotherapy developed by Paul Gilbert that uses compassion cultivation to address shame and self-criticism, grounded in an evolutionary model of caregiving motivation.
A multi-week secular course, developed at Stanford, that sequences compassion practice from oneself and loved ones toward neutral and difficult people.
A standardised measure of how large a difference a practice makes, letting small, moderate, and large changes be compared across studies regardless of the scale used.
A standardised statistic (e.g. Cohen's d, Hedges' g) expressing the magnitude of a difference between conditions in pooled standard-deviation units.
A study that statistically pools results from several separate trials to estimate an overall effect more reliably than any single trial can.
A quantitative synthesis method that combines effect estimates across independent studies to derive a pooled effect size.
Cited in: Benefits, Comparison, Faq, Research
Gabriela Górska, Paweł Holas (2025). Effects of brief mindfulness meditation on compassion and personal distress using the socio-affective video task. https://doi.org/10.1038/s41598-025-16416-4
Cited in: Faq, How it works, Research
Tatia M. C. Lee, Mei-Kei Leung, Wai-Kai Hou, Joey C. Y. Tang, Jing Yin, Kwok-Fai So (2012). Distinct Neural Activity Associated with Focused-Attention Meditation and Loving-Kindness Meditation. https://doi.org/10.1371/journal.pone.0040054
Cited in: What happens in the body
Paul Gilbert, Kirsten McEwan, Marcela Matos, Amanda Rivis (2011). Fears of compassion: Development of three self‐report measures. https://doi.org/10.1348/147608310x526511
Cited in: Faq, How to practice safely, Research, Use with care, Who should use care
James N. Kirby (2017). Compassion interventions: The programmes, the evidence, and implications for research and practice. https://doi.org/10.1111/papt.12104
Jenny Gu, Kate Cavanagh, Ruth Baer, Clara Strauss (2017). An empirical examination of the factor structure of compassion. https://doi.org/10.1371/journal.pone.0172471
Cited in: Faq, What it is
Matthew J. Hirshberg, Simon B. Goldberg, Stacey M. Schaefer, Lisa Flook, David Findley, Richard J. Davidson (2018). Divergent effects of brief contemplative practices in response to an acute stressor: A randomized controlled trial of brief breath awareness, loving-kindness, gratitude or an attention control practice. https://doi.org/10.1371/journal.pone.0207765
Cited in: Comparison, Research
Susan Sorensen, Stanley R. Steindl, Genevieve A. Dingle, Anthony Garcia (2019). Comparing the Effects of Loving-Kindness Meditation (LKM), Music and LKM Plus Music on Psychological Well-Being. https://doi.org/10.1080/00223980.2018.1516610
L.A. Millard, M.W. Wan, D.M. Smith, A. Wittkowski (2023). The effectiveness of compassion focused therapy with clinical populations: A systematic review and meta-analysis. https://doi.org/10.1016/j.jad.2023.01.010
Gaëlle Desbordes, Lobsang T. Negi, Thaddeus W. W. Pace, B. Alan Wallace, Charles L. Raison, Eric L. Schwartz (2012). Effects of mindful-attention and compassion meditation training on amygdala response to emotional stimuli in an ordinary, non-meditative state. https://doi.org/10.3389/fnhum.2012.00292
Cited in: Faq, Research, What happens in the body
Juliana Yordanova, Vasil Kolev, Federica Mauro, Valentina Nicolardi, Luca Simione, Lucia Calabrese (2020). Common and distinct lateralised patterns of neural coupling during focused attention, open monitoring and loving kindness meditation. https://doi.org/10.1038/s41598-020-64324-6
Cited in: What happens in the body
Joan Halifax (2012). A heuristic model of enactive compassion. https://doi.org/10.1097/spc.0b013e3283530fbe
Cited in: Faq, What it is
Paul Gilbert, Sue Procter (2006). Compassionate mind training for people with high shame and self‐criticism: overview and pilot study of a group therapy approach. https://doi.org/10.1002/cpp.507
Cited in: Faq, How to practice safely, Research, Use with care, Who should use care
J. Leaviss, L. Uttley (2015). Psychotherapeutic benefits of compassion-focused therapy: an early systematic review. https://doi.org/10.1017/s0033291714002141
Johannes Graser, Ulrich Stangier (2018). Compassion and Loving-Kindness Meditation: An Overview and Prospects for the Application in Clinical Samples. https://doi.org/10.1097/hrp.0000000000000192
Cited in: Faq, What it is
Hooria Jazaieri, Kelly McGonigal, Thupten Jinpa, James R. Doty, James J. Gross, Philippe R. Goldin (2014). A randomized controlled trial of compassion cultivation training: Effects on mindfulness, affect, and emotion regulation. https://doi.org/10.1007/s11031-013-9368-z
Antoine Lutz, Julie Brefczynski-Lewis, Tom Johnstone, Richard J. Davidson (2008). Regulation of the Neural Circuitry of Emotion by Compassion Meditation: Effects of Meditative Expertise. https://doi.org/10.1371/journal.pone.0001897
Cited in: Faq, Research, What happens in the body
Editorially curated. Tracks are not themselves clinically studied; evidence on the page applies to Karuna (Compassion) as a technique.
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Karuna should sit above the gentler loving-kindness rows because its object is suffering itself, even though the reviewed modality defaults still fit its runtime pattern.
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