The purpose of this thesis is to present Buddhist meditation practices and modes of investigation that can mitigate compassion fatigue, some of which have not yet been acknowledged in this research field. Conducting a literature review, I found multiple frameworks for compassion fatigue that have different and sometimes contradictory causes, and a lack of clear differentiation between sympathy, empathy and compassion. Both of these aspects are explored. I explain the Buddhist approach to

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... ion, and the cause of fatigue from a Yogachara philosophical perspective. Then, I write about a bodhisattva's training in no-self, the five-aggregate model of mind, Chenrezig practice, and tonglen. Some researchers propose compassion fatigue is caused because engagement in compassion drains internal resources, others write that incomplete engagement of compassion is in actuality the reason behind it, while some look at numerous other motives outside this primary split. The problem in this field of research is a lack of consensus regarding the causes for compassion fatigue, a multitude of other terms (vicarious traumatization, secondary traumatic stress disorder, burnout) that seem point to the same experience, and a lack of clear differentiation between compassion, empathy and sympathy. The Buddhist explanation for compassion fatigue takes into account all the seemingly contradictory stances, and several Buddhist practices are briefly explained and proposed as mitigators. It is hoped this study provides further awareness of the problematic nature of the term "compassion fatigue", and generates interest for further research into Buddhist practices of meditation, visualisation and investigation that have not yet been explored for their capacity for mitigation of compassion fatigue. BUDDHIST TOOLS FOR COMPASSION FATIGUE PREVENTION 2 Preface: personal story My interest in Buddhism began concomitantly with starting a job in a local youth shelter, my first job where I was exposed to a constant influx of human suffering. My job involved doing intakes and being around youth from emotionally or physically abusive families, from families in environments of drug abuse or domestic violence, and overall children that were not offered environments in which they could thrive. Although these two began simultaneously, it took time for the integration of my meditation practice in my work, which benefited both immensely. In the beginning, listening to the stories of my clients provoked me physical and emotional discomfort, a depletion of physical and emotional energy, disruptions in my core beliefs, spirituality, a loss of hope, purpose and meaning. I experienced, then, compassion fatigue, burnout, or vicarious traumatization. As Gentry writes, "symptoms of compassion fatigue are conceptualized not only as disruptive and deleterious effects of caring for the traumatized, but also as a catalyst for positive change, transformation, maturation, and resiliency in the lives of these caregivers" (Gentry, 2002, p.3). This paper will be an exploration of my own change in response to my compassion fatigue: after a break from my job and further study and Buddhist practice, I began my work in the same environment, where similar traumatic stories from my clients provided me with a palpable sense of love, a sense of purpose, an opportunity for transformational meditation practice, and feelings of emotional and physical wellbeing. I attribute my change in experience to my studies of the Buddhist philosophy of mind, a reorientation in my understanding of compassion, a development of my concentration, and increased involvement in Mahayana Buddhist spiritual practices.