>> When your safety is threatened compassion and good deeds go out the window...fight for your life and give no mercy.
Why be so lazy? Surely we can put more thought into it than this.
>> what about karma...what about compassion for others. where do my ideals (being compassionate to everyone) go when harm is coming my way?
To answer this question, it might be helpful for you to examine how you prioritize yourself against the people around you. In general, do you value your own comfort or safety above that of others? Do those who might threaten your own comfort and safety devalue their own in your eyes? For example, if someone should be your attacker, how would you value their comfort and safety against that of someone who was not your attacker? If it is your instinct to see your attacker harmed before yourself, or before someone who is not your attacker, there is a lack of equanimity in your approach toward others. Without equanimity, we lack a sufficient basis for authentic universal compassion.
This does not mean to say that we should simply allow others to harm or mistreat us in the name of compassion or equanimity. However, when someone approaches us with the intent to harm us, it need not be necessary to wish them harm as well, or to view their happiness as less important than our own. Our motivation to protect ourself can be widely varied; it does not have to follow outdated self-important reasoning. In defending ourselves, we might use only the necessary force to ensure that we have the future opportunity to be of benefit to others. After all, if we are dead, we are no longer in a position to care for others. This can be just one example.
If it is our wish to lead a spiritual life, it is important to encounter threatening situations within the context of our own spiritual development, taking into consideration our present capacity for compassionate living. At present, we might not be able to productively manage a threatening situation while simultaneously maintaining a mind of compassion and equanimity. In attempting to remain compassionate, we might place ourselves in undue jeopardy, causing a premature end to our spiritual life.
Compassion is a skill to be cultivated. It is not simply a decision made: "I will be compassionate toward everybody all of the time." It is an entire perspective on people and things that takes much time to make akin to our first nature. If we have decided to develop a compassionate attitude toward others, we must be patient and accepting of our present abilities. A monk I once knew was fond of the saying "the best way to get where you're going is to start where you are."
In encountering threating situations, it is not necessarily a shortcoming on our part if our practice of compassion is not yet adequate to impact our actions. For example, at our present level of spiritual development we might be able to maintain a balanced mind of equanimity when somebody mistreats us in a minor fashion, such as cutting ahead of us in line, or treating us with impatience. If another person should come after us with a knife, however, it is not necessarily a failing in us if we become angry, or oppose them violently. That is instinct. Even though it might be our wish never to become angry, if our spiritual development is not yet sufficient to oppose our anger and violence in some situations there is no reason feel guilty or hypocritcal. We should abandon these feelings, as they function only to entrench us in negativity. We should accept the situation, learn what we can, and always be patient with ourselves. In patience there is tremendous freedom.
When it comes to karma, our intentions far outweigh our actions. It is the intention which creates the karmic impression on our mind; the witnessing of our own action is just another facet of our experience. While the action does contribute to our karma, much more so does the intent behind the action. If in defending ourselves against an attacker with violence we succumb to the wish to see them harmed, we accumulate much more negative karma than we would if we opposed them with a pure heart wishing for an alternative to violence. We need not be slave to feelings of vengence or anger in defending ourselves. It is when these feelings control our behaviour that we accumulate vast amounts of negative karma, and create vast potential for our own future suffering.
At present, our self-cherising causes us to become angry and impatient at even the slightest experience of suffering, while at the same time we are relatively undisturbed when others are killed. For example, we might become frustrated and unhappy when we stub our toe on the table, but when we see a news report informing us of a murder we are relatively unaffected. A bodhisattva, on the other hand, has spent his or her life reversing this attitude. A high bodhisattva would happily give his life if it meant the relief of another's suffering. This is because they have achieved through training a total reversal of their self-cherising attitude. In doing so, they have made each thought, each action, every element of their being into a fountain of positive karma, creating in their mind the immeasurable potential for the supreme bliss of full enlightenment.
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