Hi Sebastian,
since you are asking about a beneficial lifestyle choices coming from 'my own' tradition, I would simply like to suggest the importance what in the buddhist tradition is suggested at it's beneficial foundation - from where to proceed (though maybe superfluous, since you might be long aware of):
1. Panatipata veramani sikkhapadam samadiyami
"I undertake the training rule to abstain from taking life."
2. Adinnadana veramani sikkhapadam samadiyami
"I undertake the training rule to abstain from taking what is not given."
3. Kamesu micchacara veramani sikkhapadam samadiyami
"I undertake the training rule to abstain from sexual misconduct."
4. Musavada veramani sikkhapadam samadiyami
"I undertake the training rule to abstain from false speech."
5. Suramerayamajjapamadatthana veramani sikkhapadam samadiyami
"I undertake the training rule to abstain from fermented and distilled intoxicants which are the basis for heedlessness."
These simple 5 training rules aren't really concerned about becoming 'a good' person in the eyes of others, but more fundamentally for their very beneficial effect against hindrances and boosting it's opposing factors: confidence, effort, awareness, stillness and wisdom.
My question was also one of lifestyle and life choices in general, and their effect on spiritual practice. I think I wasn't too clear on this (it's a bit hard to describe). For example, I make a conscious effort to be empathetic and kind to others, even when my emotions signal something else. Likewise, I'm thinking that being out and being socially active creates a flood of emotions that might impede the calming of the mind.
The 5 training rules taken from an experimental approach - and not for possible guild games - are at the very base. Commitments for kindness and compassion I consider something much further down that road, and greatly enhanced by the strengths being formed through meditation. To try to be emphatic in a moment you're actually not, is only creating an unnecessary conflict and thereby a stirring up or dumbing down.
But if empathy is allowed to flow naturally in daily life - first by keeping the 5 training precepts which enhance stillness of mind in meditation - than it only creates a very effective reinforcement loop enhancing meditation afterwards.
Consider this sutta:
Lawfulness of Progress, Anguttara Nikaya X, 1-2:
For one who is virtuous and endowed with virtue (Sila), there is no need for an act of will: 'May non-remorse arise in me!' It is a natural law, monks, that non-remorse (Kusala-sañña) will arise in one who is virtuous.
- For one free of remorse, there is no need for an act of will: 'May gladness arise in me!' It is a natural law that gladness (Pamojja) will arise in one who is free from remorse.
- For one who is glad at heart, there is no need for an act of will: 'May joy arise in me!' It is a natural law that joy (Piti) will arise in one who is glad at heart.
- For one who is joyful, there is no need for an act of will: 'May my body be serene!' It is a natural law that the body will be serene (Passaddhi) for one who is joyful.
- For one of serene body, there is no need for an act of will: 'May I feel happiness!' It is a natural law that one who is serene will feel happiness (Sukha).
- For one who is happy, there is no need for an act of will: 'May my mind be concentrated!' It is a natural law for one who is happy that the mind will be concentrated (Samma-ditthi).
- For one who is concentrated, there is no need for an act of will: 'May I know and see things as they really are!' It is a natural law for one a concentrated mind to know and see things as they really are (Ñanadassana).
- For one who knows and sees things as they really are, there is no need for an act of will: 'May I experience revulsion and dispassion!' It is a natural law for one who knows and sees things as they really are to experience revulsion and dispassion (Nibbida).
- For one who experiences revulsion and dispassion, there is no need for an act of will: 'May I realize the knowledge and vision of liberation!' It is a natural law for one who experiences revulsion and dispassion to realize the knowledge and vision of liberation (Nibbana).
...Thus, monks, the preceding qualities flow into the succeeding qualities; the succeeding qualities bring the preceding qualities to perfection, for going from the near to the far shore.
kind regards..