Finding Meaning in Inescapable Suffering
Against the backdrop of the current coronavirus pandemic, and as a way of putting it into perspective, I’d like to call attention to one of modern history's worst natural disasters, a horrific event that occurred some 15 years ago and, importantly, a time of unavoidable human suffering that should never be forgotten and ideally should never be repeated.
On Dec. 26, 2004, a 9.2 magnitude earthquake in the Indian Ocean near the island of Sumatra triggered one of the worst natural disasters in memory. Walls of water smashed into the coasts of Indonesia, Sri Lanka, Thailand, and other neighboring countries, taking the lives of more than 230,000 people with them. Many of those who were able to cling to life sustained massive bodily injuries and lost family members (some entire generations) and their possessions in the swift-moving waves. |
The province of Aceh, Indonesia, was closest to the epicenter of the quake and was the area hit hardest by the monster waves. This area accounted for more than half of the total death toll (one-third of whom were children) and injuries, as well as bore the brunt of the physical destruction that covered almost its entire landscape.
By chance, my then newly-published book, Prisoners of Our Thoughts,1 found its way into the hands of representatives of a Jakarta-based professional services firm, Dunamis Organization Services. At the time, this firm was in the process of developing a “Volunteers' Readiness Program” to build individuals’ capacities to quickly and effectively respond to the vast devastation and suffering that they would encounter in Aceh. The program, which asked for permission to use my book as a training resource, was employed not only by Dunamis Organization Services but also by various other organizations, including local government bodies and non-government organizations such as UNESCO and UNICEF.
The decision to use Prisoners of Our Thoughts was made because of the coping skills that it teaches and its focus on the human quest for meaning in all situations. The book became a primer for volunteers to learn how to confront the catastrophe while, at the same time, dealing with their own psychological reactions to the trauma. The program’s goal, in short, was to prepare volunteers realistically for what they would encounter working in the field. While focusing on specific skills and practical tools, the training also concentrated on mental strategies for dealing with the after-effects of a natural disaster.
To be sure, the Herculean task of easing the suffering of survivors and rebuilding the flattened towns and shattered lives left in the tsunami’s wake was not easy. Fortunately, the disaster prompted a widespread humanitarian response; in all, the worldwide community donated more than $14 billion USD in humanitarian aid to the relief effort. In Aceh, for instance, a huge reconstruction effort has effectively rebuilt the province, providing more than 140,000 new homes, 2,227 miles of roads, 1,500 schools, and 1,047 hospitals. As you can imagine, this is a far cry from what Aceh looked like right before the tsunami in early 2005 when my colleagues in Jakarta first contacted me.
Of course, no two disasters, be they natural or “unnatural,” are alike nor is the resulting pain and suffering experienced by the victims. The same holds true for other traumatic events and experiences, such as war and civil strife, incurable diseases, permanent injuries from accidents, and imprisonment. Each event and experience comes with its own unique kind of personal trauma, deep-felt tragedy, and inescapable suffering. And although it may be difficult to comprehend, such suffering also provides us with an opportunity to find meaning in the situation, even if it sometimes must come long after the event we are forced to endure. This includes, I should add, the opportunity to find meaning in any suffering that is associated with and/or results from the current COVID-19 pandemic.
Finding meaning in inescapable suffering also applies to those of us who may not be affected directly or who are witnesses to such tragedies from afar. In other words, what can we learn from such experiences and what will we do now and in the future to demonstrate that we have grown from them in meaningful ways. Put differently, how can we all make a positive difference in the world in response to and as a result of the suffering that is taking (has taken) place?
It is important to emphasize that the potential for meaning exists in every moment of life; but this meaning potential can only be searched for and detected by each of us individually. According to the famous psychiatrist and concentration camp survivor, Viktor E. Frankl, “Life remains potentially meaningful under any conditions, even those which are most miserable.” And please take note: Frankl not only survived but was able also to find meaning under the most horrific circumstances imaginable. During World War II, he spent over three years in various Nazi death camps where his parents, his brother, and his wife perished."
By chance, my then newly-published book, Prisoners of Our Thoughts,1 found its way into the hands of representatives of a Jakarta-based professional services firm, Dunamis Organization Services. At the time, this firm was in the process of developing a “Volunteers' Readiness Program” to build individuals’ capacities to quickly and effectively respond to the vast devastation and suffering that they would encounter in Aceh. The program, which asked for permission to use my book as a training resource, was employed not only by Dunamis Organization Services but also by various other organizations, including local government bodies and non-government organizations such as UNESCO and UNICEF.
The decision to use Prisoners of Our Thoughts was made because of the coping skills that it teaches and its focus on the human quest for meaning in all situations. The book became a primer for volunteers to learn how to confront the catastrophe while, at the same time, dealing with their own psychological reactions to the trauma. The program’s goal, in short, was to prepare volunteers realistically for what they would encounter working in the field. While focusing on specific skills and practical tools, the training also concentrated on mental strategies for dealing with the after-effects of a natural disaster.
To be sure, the Herculean task of easing the suffering of survivors and rebuilding the flattened towns and shattered lives left in the tsunami’s wake was not easy. Fortunately, the disaster prompted a widespread humanitarian response; in all, the worldwide community donated more than $14 billion USD in humanitarian aid to the relief effort. In Aceh, for instance, a huge reconstruction effort has effectively rebuilt the province, providing more than 140,000 new homes, 2,227 miles of roads, 1,500 schools, and 1,047 hospitals. As you can imagine, this is a far cry from what Aceh looked like right before the tsunami in early 2005 when my colleagues in Jakarta first contacted me.
Of course, no two disasters, be they natural or “unnatural,” are alike nor is the resulting pain and suffering experienced by the victims. The same holds true for other traumatic events and experiences, such as war and civil strife, incurable diseases, permanent injuries from accidents, and imprisonment. Each event and experience comes with its own unique kind of personal trauma, deep-felt tragedy, and inescapable suffering. And although it may be difficult to comprehend, such suffering also provides us with an opportunity to find meaning in the situation, even if it sometimes must come long after the event we are forced to endure. This includes, I should add, the opportunity to find meaning in any suffering that is associated with and/or results from the current COVID-19 pandemic.
Finding meaning in inescapable suffering also applies to those of us who may not be affected directly or who are witnesses to such tragedies from afar. In other words, what can we learn from such experiences and what will we do now and in the future to demonstrate that we have grown from them in meaningful ways. Put differently, how can we all make a positive difference in the world in response to and as a result of the suffering that is taking (has taken) place?
It is important to emphasize that the potential for meaning exists in every moment of life; but this meaning potential can only be searched for and detected by each of us individually. According to the famous psychiatrist and concentration camp survivor, Viktor E. Frankl, “Life remains potentially meaningful under any conditions, even those which are most miserable.” And please take note: Frankl not only survived but was able also to find meaning under the most horrific circumstances imaginable. During World War II, he spent over three years in various Nazi death camps where his parents, his brother, and his wife perished."
Likewise, through the resiliency and dignity of the people of Aceh, I observed how a culture far removed from my own was able to find meaning under circumstances of unimaginable suffering. Fortunately, most of us will never face such horrific circumstances like a tsunami, earthquake, or concentration camp. Be grateful for this. At the same time, let us not give up on the power of the human spirit to survive—and even thrive—against all odds and under the most grueling of challenges.
It is my hope that the experience of the people of Aceh will inspire people around the world who now must contend with the coronavirus COVID-19 pandemic and its aftermath. Unlike those killed or injured in 2004 who received no formal warning of the approaching waves and had almost no chance to get out of the way, most people today at least have been alerted to the formidable challenges, real and potential coping responses, and untold human suffering, both avoidable and unavoidable, that lie ahead.
It is my hope that the experience of the people of Aceh will inspire people around the world who now must contend with the coronavirus COVID-19 pandemic and its aftermath. Unlike those killed or injured in 2004 who received no formal warning of the approaching waves and had almost no chance to get out of the way, most people today at least have been alerted to the formidable challenges, real and potential coping responses, and untold human suffering, both avoidable and unavoidable, that lie ahead.