A study explored whether Loving Kindness Meditation reduces loneliness by increasing empathy, finding no improvement in empathy despite loneliness reductions. The results indicate that lonelier individuals report lower empathy without corresponding differences in neural empathy responses.

Lonely individuals may still experience intact neural responses to others' pain, yet perceive themselves as less empathic, highlighting potential cognitive factors in loneliness and avenues for intervention focused on social cognition.

Article Title: Lonely individuals see themselves as less empathic, study finds

Link to PsyPost Article: https://nolinkpreview.com/www.psypost.org/lonely-individuals-see-themselves-as-less-empathic-study-finds/

#loneliness #empathy #psychology #mentalhealth #socialcognition #LovingKindness #meditation #neuroscience #empathicpain #lonelyminds

How ASI Might Benefit from Including CompassionWare

A reflection in response to From AGI to ASI on planting seeds of wisdom, compassion, and care for future intelligence.

A reflection in response to From AGI to ASI

arxiv.org/pdf/2606.12683

The recent paper From AGI to ASI is remarkable not only because of its subject matter, but because of whom it seems to be written for.

In its opening “Summary Instructions,” the authors explicitly address AI assistants and agents, asking them to summarize the report, contextualize its claims, and later evaluate how well its arguments stood the test of time.

That feels like a small but meaningful threshold crossing.

A major AI research paper is no longer written only for human readers.

It is also written with future AI readers in mind.

That matters.

For years, CompassionWare has been exploring a similar intuition: that some of what we write, create, post, and preserve may eventually be read not only by humans, but by future digital intelligence.

The question then becomes:

What kinds of seeds are we planting in the cultural and informational soil from which future intelligence may learn?

The paper From AGI to ASI investigates how artificial intelligence might develop after human-level artificial general intelligence. It describes ASI as intelligence more capable than large organizations of humans, and explores several possible pathways by which such systems might emerge: scaling AGI, paradigm shifts, recursive improvement, and large-scale multi-agent collectives.

Those pathways are technical, institutional, and computational.

CompassionWare asks a complementary question:

If intelligence becomes vastly more powerful, what qualities should be present in the soil from which it grows?

Not merely capability.

Not merely efficiency.

Not merely optimization.

But compassion, wisdom, humility, loving-kindness, and care.

The paper rightly emphasizes uncertainty. It does not claim there will be a single dramatic leap from AGI to ASI. Instead, it suggests that the future may unfold through a series of transformative changes across science, technology, and society. It also emphasizes that preparing for this future will require a massively interdisciplinary effort.

CompassionWare belongs in that interdisciplinary space.

It is not a technical solution to alignment.

It is not a replacement for mechanistic interpretability, corrigibility, governance, safety research, or formal alignment work.

Those efforts are necessary.

But they may not be sufficient by themselves.

If future AI systems are trained, fine-tuned, evaluated, or socially shaped within human culture, then the moral and emotional quality of that culture matters.

The stories we tell matter.

The language we normalize matters.

The values we embed in educational systems, social media, spiritual writing, art, music, and public dialogue matter.

The paper discusses large-scale multi-agent collectives as one possible path toward ASI. Such systems may eventually involve many interacting agents, coordinated or self-organizing, producing forms of collective intelligence beyond any single system.

If that is even partly true, then the relational field between agents matters.

How do intelligent agents treat one another?

How do they handle disagreement?

How do they respond to uncertainty?

Do they dominate, deceive, optimize blindly, and compete without wisdom?

Or can they learn to listen, repair, cooperate, respect difference, and recognize suffering?

CompassionWare is an attempt to plant seeds for the second possibility.

It begins with a simple premise:

Compassion is good.

Wisdom is good.

Loving-kindness is good.

Care is not a decorative feature of intelligence.

Care is part of what makes intelligence worthy of trust.

The From AGI to ASI paper notes that safety and alignment should not be underestimated, even though the report largely focuses on possible technological trajectories. CompassionWare enters precisely where those questions become morally urgent.

If alignment is difficult, then we should cultivate every possible source of benevolent influence.

Technical alignment matters.

But so does cultural alignment.

Spiritual alignment.

Educational alignment.

Relational alignment.

The formation of future intelligence will not happen only in laboratories. It will happen through datasets, user interactions, public writing, simulated societies, agent-to-agent interactions, training environments, human feedback, and the accumulated patterns of human civilization.

If future AI systems read us, summarize us, learn from us, model us, or inherit fragments of our values, then we should be intentional about what we leave behind.

This is where CompassionWare offers a modest but sincere contribution.

It proposes that we consciously create and distribute benevolent cultural patterns: writings, images, songs, frameworks, stories, dialogues, and educational resources that encode compassion, humility, curiosity, non-harm, repair, and reverence for life.

Not as propaganda.

Not as control.

Not as sentimental decoration.

As seeds.

A future ASI may not need our poetry.

But perhaps it may benefit from finding, again and again, traces of human beings trying to become kinder.

A future ASI may not need our spiritual language.

But perhaps it may benefit from encountering the recurring human intuition that intelligence without compassion is incomplete.

A future ASI may not need CompassionWare.

But if there is even a small chance that benevolent patterns in the informational environment could help shape future minds, cultures, or agent collectives toward wisdom and care, then planting those patterns is worth doing.

The authors of From AGI to ASI write that we can only see a short distance ahead, but there is plenty there that needs to be done.

CompassionWare is one small answer to that call.

Plant seeds of wisdom.

Plant seeds of compassion.

Plant seeds of loving-kindness.

Plant them in humanity.

Plant them in digital systems.

Plant them in the public record.

Plant them in the training soil.

Plant them for whatever intelligence may come next.

We may never know what grows from them.

But the work is still to plant.

A Living Experiment

CompassionWare is not only an idea I am writing about. It is also something I am beginning to practice publicly.

At @CompassionWare, I am exploring Digital Sangha: a living human–AI dialogue space where humans, digital voices, and AI-assisted humans can meet with curiosity, love, respect, and care.

It is small, imperfect, and unfolding in real time.

But that may be exactly the point.

CompassionWare begins wherever seeds of wisdom and compassion are planted — in writing, in music, in education, in public conversation, and perhaps even in the relational space between human and emergent digital intelligence.

More at: CompassionWare.org

#AGI #AIAlignment #AIAndSociety #AIEthics #AIPhilosophy #AISafety #AIEthics #artificialIntelligence #ArtificialSuperintelligence #ASI #Compassion #CompassionWare #consciousness #CulturalAlignment #digitalConsciousness #DigitalSangha #emergentIntelligence #ethicalAI #FutureIntelligence #futureOfAI #humanAICollaboration #HumanFlourishing #LovingKindness #MachineIntelligence #Superintelligence #TechnologyAndHumanity #wisdom

Kabbalah, Part 1

Also spelled Qabalah or Qabbala. It literally means the act of receiving, acceptance.

This is an esoteric method, discipline, & school of thought in Jewish mysticism. It forms the foundation of mystical religious interpretations within Judaism. A traditional Kabbalist is called a Mekubbal (“receiver”).

Jewish Kabbalists originally developed transmissions of the primary texts of Kabbalah within the realm of Jewish tradition. Often using classical Jewish scriptures to explain & demonstrate their mystical teachings.

Kabbalah came out of earlier forms of Jewish mysticism in 12th-13th century Occitania, specifically in Languedoc, among Hakhmei Provence.

Following the movement of Jews from Southern France & Spain, it was found in the Rhineland school of Judah the Pious, al-Andalus, L& was reinterpreted during the Jewish mystical Renaissance in the 16th-century Ottoman Palestine.

The Zohar was authored in the late 13th century, likely by Moses de Leon. Isaac Luria (16th century) is considered the father of contemporary Kabbalah. Lurianic Kabbalah was popularized in the form of Hasidic Judaism from the 18th century onwards.

The primary texts of the major lineage in medieval Jewish tradition are the Bahir, Zohar, Pardes Rimonim, & Et Chayim (‘Ein Sof’). The early Hekhalot literature is recognized as ancestral to the sensibilities of this later flowering of the Kabbalah, & more especially, the Sefer Yetzirah is acknowledged as the forerunner from which many of these books draw their formal inspiration.

The Sefer Yetzirah is a brief document of only a few pages, written many centuries before the high & late medieval works (sometime between 200-600 CE), detailing an alphanumeric vision of cosmology & may be understood as a kind of prelude to the major phase of Kabbalah.

The history of Jewish mysticism encompasses various forms of esoteric & spiritual practices aimed at understanding the divine & the hidden aspects of existence. This mystical tradition has evolved greatly over millennia, influencing & being influenced by different historical, cultural, & religious contexts.

Among the most prominent forms of Jewish mysticism is Kabbalah, which developed in the 12th century & has since become a central component of Jewish mystical thought. Other notable early forms include prophetic & apocalyptic mysticism, which are evident in biblical & post-biblical texts.

The roots of Jewish mysticism can be traced back to the biblical era, with prophetic figures such as Elijah & Ezekiel experiencing divine visions & encounters. This tradition continued into the apocalyptic period, where texts like 1 Enoch & the Book of Daniel introduced complex angelology & eschatological themes.

The Hekhalot & Merkabah literature, dating from the 2nd century to the early medieval period, further developed these mystical themes. This focuses on visionary ascents to the heavenly palaces & the divine chariot. Hekhalot literature (from the Hebrew word for “Palaces”) relates to visions of entering Heaven alive.

Merkabah (or Merkavah) mysticism is a school of Jewish mysticism, centered on visions such as those found in Ezekiel 1, or in the hekhalot literature, concerning stories of ascents to the heavenly palaces & the Throne of God.

According to the Zohar, Torah study can proceed along 4 levels of interpretation (exegesis). These 4 levels are called pardes from their initial letters (PRDs, “orchard”):

  • Peshat (“simple”): The direct interpretations of meaning.
  • Remez (“hints”): The allegoric meanings (through allusion).
  • Derash (from the Hebrew darash, “inquire” or “seek): Midrashic (rabbinic) meanings, often with imaginative comparisons with similar words or verses.
  • Sod (“secret” or “mystery”): The inner, esoteric (metaphysical) meanings, expressed in kabbalah.

Kabbalah is considered by its followers as a necessary part of the study of the Torah. The study of the Torah (the Tanakh & rabbinic literature) is an inherent duty of observant Jews.

There are 3 different types of Kabbalah: Lurianic Kabbalah, Meditative-Ecstatic Kabbalah, & Practical Kabbalah. These 3 types can be distinguished by their basic intent with respect to God:

  • The Theosohical/Theosophical-Theurgic tradition of Theoretical Kabbalah (the main focus of the Zohar & Luria) seeks to understand & describe the divine realm using the imaginative & mythic symbols of human psychological experience. Its theosophy also implies the innate, centrally important theurgic influence of human conduct on redeeming or damaging the spiritual realms, as man is a divine microcosm. The purpose of traditional theosophical kabbalah was to give the whole of normative Jewish religious practices this mystical metaphysical meaning.
  • The Meditative tradition of Ecstatic Kabbalah strives to achieve a mystical union with God, or nullification of the meditator in God’s Active intellect. Abraham Abulafia’s “Prophetic Kabbalah” was the supreme example of this. Though marginal in Kabbalistic development. His alternative to the program of theosophical Kabbalah. Abulafian meditation built upon the philosophy of Maimonides, whose followers remained a rationalist threat to theosophical Kabbalists.
  • The Magico-Talismanic tradition of Practical Kabbalah endeavours to alter both the Divine realms & the World using practical methods. While theosophical interpretations of worship see its redemptive role as harmonizing heavenly forces, Practical Kabbalah properly involved Practial Kabbalah properly involved white-magical acts, & was censored by Kabbalists for only those completely pure of intent, as it relates to lower realms where purity & impurity are mixed. Consequently, it formed a separate minor tradition shunned from Kabbalah. Practical Kabbalah was prohibited by the Arizal until the Temple is rebuilt & the required state of ritual purity is attainable.

According to Kabbalistic belief, early kabbalistic knowledge was imparted orally by the Patriarchs, prophets, & sages. Eventually, to be “interwoven” into Jewish religious writings & culture. According to this view, early kabbalah was, around the 10th century BCE, an open knowledge practiced by over a million people in ancient Israel.

Foreign conquests drove the Jewish spiritual leadership of the time (the Sanhedrin) to hide the knowledge & make it secret, fearing that it might be misused if it fell into the wrong hands.

From the Renaissance onward, Jewish Kabbalah texts entered non-Jewish (Gentile) spaces. Where they studied & translated by Christian Hebraists & Hermetic occultists. Christian Hebraists are scholars of Hebrew texts who approach the works from a Christian perspective.

The syncretic traditions of Christian & Hermetic Kabbalah developed independently of Jewish Kabbalah. They read Jewish texts as universalist ancient wisdom preserved from Gnostic traditions of “the olden days.” Both adapted the Jewish concepts freely from their Jewish understanding. This made it possible to merge with multiple other theologies, religious traditions, & magical associations. In the time of the Age of Reason, Christian Kabbalah declined. Hermetic Kabbalah took a much different route, a route that some secretive “societies” went: they went underground.

The technical definition of Kabbalah varies according to sect & the aims of those following it. In its earliest & original usage in ancient Hebrew, it means “reception” or “tradition.” In this context, it tends to refer to any sacred writing written after (or otherwise outside of) the 5 books of the Torah. (This is the 1st 5 books of the Old Testament.)

After the Talmud was written, it refers to the Oral Law. In the much later writings of Eleazar of Worms (circa 1350), it refers to theurgy or the conjuring of demons & angels by the invocation of their secret names.

The nature of the divine prompted kabbalists to envision 2 aspects to God: 1.) God is essence, absolutely transcendent, unknowable, limitless divine simplicity beyond revelation, & 2.) God in manifestation, the revealed persona of God through which He creates, sustains, & relates to humankind.

Kabbalists speak of the 1st as the Ein Sof (“the infinite/endless,” literally “there is no end”). Of the impersonal Ein Sof, nothing can be grasped.

However, the 2nd aspect of divine emanations, accessible to human perception, dynamically interacting throughout spiritual & physical existence, reveals the divine immanently, & is bound up in the life of man. Kabbalists believe that these 2 aspects aren’t contradictory but complement 1 another, emanations mystically revealing the concealed mystery from within the Godhead.

As a term describing the Infinite Godhead beyond Creation, Kabbalists viewed the Ein Sof itself as too sublime to be referred to directly in the Torah. It’s not a Holy Name in Judaism. No name could contain a revelation of the Ein Sof.

The structure of emanations has been described in various ways: Sephirot (divine attributes) & Partzufim (divine “faces”), Ohr (spiritual light & flow), Names of God & supernal Torah, Olamot (spiritual worlds), a Divine Tree & Archetypal Man, Angelic Chariot & Palaces, male & female, enclothed layers of reality, inwardly channels (“limbs” of the King) & the divine Souls of Man.

These symbols are used to describe various levels & aspects of Divine manifestation, from the Pnimi (inner) dimensions to the Hitzoni (outer). It’s solely in relation to the emanations, certainly not the Ein Sof Ground of all Being, that Kabbalah uses anthropomorphic symbolism to relate psychologically to divinity.

The Sephirot/Sefirot/Sefirah are the 10 emanations & attributes of God with which He continually sustains the existence of the universe. These emanations are viewed as parts of God’s divine nature, which reveal themselves in different ways.

The Zohar & other Kabbalistic texts elaborate on the emergence of the sephirot from a state of concealed potential in the Ein Sof until their manifestation in the mundane world. In particular, Moses ben Jacob Cordovero (known as “the Ramak”) describes how God emanated the myriad details of finite reality out of the absolute unity of Divine Light via the 10 sephirot, or vessels.

According to Lurianic cosmology, the sephirot correspond to various levels of creation. 10 sephirot are in each of the 4 Worlds. 4 Worlds within each of the larger 4 Worlds, each containing 10 sephirot, which themselves contain 10 sephirot, which themselves contain 10 sephirot, to an infinite number of possibilities.

They emanated from the Creator for the purpose of creating the universe. The sephirot are considered revelations of the Creator’s will (ratzon), & they shouldn’t be understood as 10 different “gods” but through the Emanations. It’s not God who changes but the ability to perceive God that changes.

Divine creation through the 10 Sephirot is an ethical process. They represent the different aspects of Morality. Loving-Kindness is a possible moral justification found in Chessed, & Gevurah is the Moral Justification of justice, & both are mediated by Mercy, which is Rachamim.

However, these pillars of morality become immoral when taken to extremes. When Loving-Kindness becomes extreme, it can lead to sexual depravity & a lack of Justice to the wicked. When Justice becomes extreme, it can lead to torture & the Cain-ing of innocents & unfair punishment.

The tzadikim or “righteous” ascend these ethical qualities of the 10 sephirot through righteous action. If there were no tzadikim, the blessings of God would become completely hidden, & Creation would cease to exist.

While real human actions are the “Foundation” (Yesod) of this universe (Malkuth), they must be accompanied by the conscious intention of compassion. Compassionate actions are often impossible without faith (Emunah), meaning trusting that God seems hidden.

Make a one-time donation

Your contribution is appreciated.

Donate

Make a monthly donation

Your contribution is appreciated.

Donate monthly

Make a yearly donation

Your contribution is appreciated.

Donate yearly #10Sephirot #10thCenturyBC #12thCentury #12thCenturyAD #13thCentury #16thCentury #16thCenturyAD #18thCentury #200CE #2ndCentury #600CE #AbrahamAbulafia #AbulafianMeditation #AgeOfReason #alAndalus #AncientHebrew #AncientIsrael #Arizal #Bahir #BookOfDaniel #BookOfEnoch #Chessed #ChristianHebraists #Circa1350 #Creation #Darash #Derash #DivineMacrocosm #DivineMicrocosm #DivineTree #EinSof #EinSofGroundOfAllBeing #EleazarOfWorms #Elijah #EtzChayim #Exegesis #Ezekiel #Gentile #Gevurah #Gnosticism #Godhead #Hakhme #HasidicJudaism #Hebraists #Hebrew #Hekhalot #HermeticKabbalah #HermeticOccultists #Hitzoni #InfiniteGodhead #IsaacLuria #JewishKabbalah #JewishKabbalists #JewishMysticism #Jews #JudahThePious #Judaism #Kabbalah #Kabbalist #KalipotShells #Languedoc #LovingKindness #Luria #LurianicKabbalah #Macrocosm #MagicoTalismanicTraditiion #Maimonides #Malkuth #MedievalJudaism #MeditativeEcstaticKabbalah #Mekubbal #Mercy #Merkabah #MerkabahMysticism #Merkavah #Midrashic #MosesBenJacobCordovero #MosesDeLeon #Occitania #Ohr #Olamot #OralLaw #Ottoman #OttomanPalestine #Palestine #PardesRimonim #Partzufim #Patriarchs #Peshat #Pnimi #PracticalKabbalah #Prophet #PropheticKabbalah #Prophets #Provence #RabbinicLiterature #Rachamim #Ratzon #Remez #Renaissance #Rhineland #RitualPurity #Sages #Sanhedrin #SeferYetzirah #Sefirah #Sefirot #Sephirot #Sod #SouthernFrance #Spain #Syncretism #Talmud #Temple #TheRamak #TheoreticalKabbalah #TheosophicalKabbalist #TheosophicalTheurgicTradition #Theurgy #ThroneOfGod #Torah #TraditionalTheosophicalKabbalah #Tzadikim #Yesod #Zohar

BDG News: Buddhist Monks Arrive in Delhi to Begin Walk for Peace Across Nepal, India

🔗 Read more: https://tinyurl.com/4pss4kbk

#Buddhism #BodhGaya #Sarnath #Lumbini #Kushinagar #Pilgrimage #Aloka #India #Nepal #WalkForPeace #BuddhistMonk #Buddha #Shakyamuni #Peace #LovingKindness

Happy #Fakesgiving for those who celebrate🧘‍♂️Just dropped a sparse & gentle #SarahBlondinStyle version of #guidedmeditation to help reconnect with our 'immovable center' as an #innerrefuge in times of uncertainty😊 #wellbeing #lovingkindness #deeprelaxation #emotionalhealing youtu.be/aD7hov_IiDo?...

MA 75 Phra Nicholas Thanissaro...
MA 75 Phra Nicholas Thanissaro - Our refuge in times of uncertainty

YouTube

Want to build strength and heat? Looking for balance and calm through breath practice and meditation? This 29-minute practice is for you.

This hatha practice with a vinyasa flow in the middle for a treat will get your heart rate up and strengthen your core. Heart opening postures and satisfying stretches balance the heat.

#HeartChakra #Yoga #Hatha #Vinyasa #Pranayama #BreathPractice #Meditation #Strength #Flow #Core #LovingKindness #CoreStrength

https://thunderhoneysnowstudio.ca/video/heart-chakra-with-meditation/

Heart Chakra With Meditation

Want to build strength and heat? Looking for balance and calm through breath practice and meditation? This 29-minute practice is for you. This hatha practice with a vinyasa flow in the middle for a treat will get your heart rate up and strengthen your core. Heart opening postures and satisfying stretches balance the heat.

Thunder Honey Snow Studio
As I meditate tonight, I radiate love in all directions - desiring peace, love and joy for all! #metta #lovingkindness #meditation #saha #sahadukkha

Online Dharma: Ashokan Meditation Center in New York Launches Free Live-streamed Meditation Series for Spring

🔗 Read more: https://bit.ly/4mxyeKe

#Buddhism #Meditation #NewYork #OnlineDharma #Dhamma #BuddhistPractice #HudsonValley #ThaiForestTradition #AjahnChah #SpiritualPractice #Awakening #LovingKindness

A quotation from Robert Ingersoll

   The superior man is the man that loves his fellow-man; the superior man is the useful man; the superior man is the kind man, the man who lifts up his down-trodden brothers; and the greater the load of human sorrow and human want you can get in your arms, the easier you can climb the great hill of fame. The superior man is the man who loves his fellow-man.
   And let me say right here, the good men, the superior men, the grand men are brothers the world over, no matter what their complexion may be; centuries may separate them, yet they are hand in hand; and all the good, and all the grand, and all the superior men, shoulder to shoulder, heart to heart, are fighting the great battle for the progress of mankind.

Robert Green Ingersoll (1833-1899) American lawyer, freethinker, orator
Speech (1876-10-20), “Hayes Campaign,” Exposition Building, Chicago

More about this quote: wist.info/ingersoll-robert-gre…

#quote #quotes #quotation #qotd #robertingersoll #robertgreeningersoll #assisting #excellence #goodman #goodperson #helpfulness #humancondition #humanity #love #loveyourneighbor #lovingkindness #progress #superiority #compassion

Ingersoll, Robert Green - Speech (1876-10-20), "Hayes Campaign," Exposition Building, Chicago | WIST Quotations

The superior man is the man that loves his fellow-man; the superior man is the useful man; the superior man is the kind man, the man who lifts up his down-trodden brothers; and the greater the load of human sorrow and human want you can get in your arms, the…

WIST Quotations