The compassion we feel normally is biased and mixed with attachment. Genuine compassion flows towards all living beings, particularly your enemies. If I try to develop compassion towards my enemy, it may not benefit him directly, he may not even be aware of it. But it will immediately benefit me by calming my mind. On the other hand, if I dwell on how awful everything is, I immediately lose my peace of mind.
There is a common perception that compassion is, if not actually an impediment, at least irrelevant to professional life. Personally, I would argue that not only is it relevant, but that when compassion is lacking, our activities are in danger of becoming destructive. This is because when we ignore the question of the impact our actions have on others' well-being, inevitably we end up hurting them.
When the only bond between close friends is attachment, then even a minor issue may cause one's projections to change. As soon as our projections change, the attachment disappears, because that attachment was based solely on projection and expectation. It is possible to have compassion without attachment, and similarly, to have anger without hatred.
What acts as a far more effective circumstance for generating compassion and what, in fact, rouses us from our comfortable meditation seat is actually seeing or hearing others - encountering others directly, not just conceptually in our imagination.
When something needs to be done in the world to rectify the wrongs, if one is really concerned with benefiting others, one needs to be engaged, involved. This is action out of compassion.
Apart from selfish reasons, such as fear of punishments, fear of blame, of dishonour, etc, there remains only two motives that can stop (or prevent, "empâecher", Fr.) men from acting badly; the natural sense of commiseration (or "sympathy", - "commisération", Fr.) for one's fellow men - compassion, and the influence of education, by association of ideas ("par l'association d'idées", Fr.) - habit.
It is important not to allow ourselves to be put off by the magnitude of others' suffering. The misery of millions is not a cause for pity. Rather it is a cause for compassion.
For a practitioner of love and compassion, an enemy is one of the most important teachers. Without an enemy you cannot practice tolerance, and without tolerance you cannot build a sound basis of compassion.
The Master views the parts with compassion, because he understands the whole. His constant practice is humility. He doesn't glitter like a jewel but lets himself be shaped by the Tao, as rugged and common as a stone.
We are beset by problems and if we look for their source, we find they arise because of our selfishness, because we tend to pursue our own interests at the expense of others. Our various religious traditions exist to help us reduce these problems. They all teach ways to overcome suffering through cultivating love and compassion, tolerance, patience and contentment.