I just a read short poem about tragedy called “New Year’s Eve” by Carl Dennis*. It begins by advising the reader to “reserve one evening a year for thinking about your double”– in the case of this poem, a driver who slams into a pedestrian on his way home, while the narrator merely slams into a snowbank.
The poem beautifully conveys the different reactions and theological meanings each person derives from the event. It’s only four short stanzas, and worth the read: http://www.newyorker.com/magazine/2011/04/11/new-years-eve-carl-dennis Essentially, the poem is about how close misfortune sits to us, and how blind we are to its presence until it switches mode, and is suddenly straddling us.
But even more than that, it’s about our reaction to and meaning-making of tragedy. Often this depends on the personality of the individual experiencing the tragedy, but often his or her personality is influenced by religion—even if it’s just residual effects from one’s youth or the byproduct of culture.
Our Attitudes toward Tragedy
Eastern Religions
In many Eastern religions, many view misfortune as the result of karma. Here’s one of the earliest writings on karma, from the Brihadaranyaka Upanishad, 7th century BCE
Now as a man is like this or like that,
according as he acts and according as he behaves, so will he be;
a man of good acts will become good, a man of bad acts, bad;
he becomes pure by pure deeds, bad by bad deeds;
And here they say that a person consists of desires,
and as is his desire, so is his will;
and as is his will, so is his deed;
and whatever deed he does, that he will reap.
Later, scholars and laypeople alike came to understand karma as something we carry over into future lives, whereupon we strengthen or dilute its strength by our thoughts, words, and deeds. This cycle continues until we either evolve over thousands of lifetimes into a state of union with God, or else consciously break out of the cycle early through nirvana (self-realization, Buddhism) or moksha (liberation, Hinduism).
Abrahamic Religions
In the Abrahamic religions, on the other hand, adherents view suffering and misfortune in several different ways, some of which are listed below:
As God’s punishment. (Remember Noah?)
As a test of faith. (Remember Job?)
As a means for growth. According to St. Paul, Christians should rejoice in suffering because it produces endurance, hope, and character (Romans 5:3-5).
As simply an unknowable part within God’s greater plan. “God would not allow any evil to exist unless out of it he could draw a greater good. This is part of the wisdom and goodness of God.” St. Augustine
As caused by weakness in one’s devotion to God, or as a direct result of sins committed. “And whatever strikes you of disaster – it is for what your hands have earned. “ (Quran 42:30)
-And of course, some people believe tragedy is random and the result of simple bad luck.
How to Deal with Tragedy
Perhaps more important is how we survive catastrophes. (See Grief and Trauma) In particular, how do we recover from the terrible mistakes, accidents, and judgments that we ourselves made…and which cause irreparable harm? There are several ways, often depending on our religious orientation or background.
Abrahamic Methods
For those of the Abrahamic tradition, being attentive to spiritual presence is helpful, as is listening to God, and attempting to discern a meaning, or lesson, in the event. For instance, “This is a result of having lived recklessly and without consideration for others. From now on, I will treat my own life and those of others as things of great value. Henceforth, my actions will be deliberate and ethical.” These types of internal pledges, if acted upon, can help one climb from the abyss.
Buddhist Methods
For Buddhists, there is remembering that life is comprised of change. Where tragedy sets up camp one day, it will again vacate. And in an event like the one in the poem, where the tragedy was caused by you, well, there is Mahayana Buddhism’s emphasis on compassion and helping others. A decision to help others throughout the remainder of your own life can mitigate the guilt.
Hindu Methods
It is easiest, perhaps, for Hindus, who believe they caused tragedy to blossom through errant actions in a previous lifetime—as did the person upon whom the harm was wrought. The real issue becomes how to react in the here and now, so as to engender future good karma. In addition, many Hindus, particularly the Vedantists, believe that the divine exists within everything and everyone. Therefore, encouraging one’s self to grow, and forcing one’s self to move on is a way of respecting and nurturing the divine spark within.
Summary
The essential takeaway is that misfortune is bound to happen within the material plane where, after all, events and people with conflicting desires, schedules, priorities, and levels of maturity collide unceasingly. Remembering that we are only human, and therefore will make mistakes is simply realistic, as is realizing that afterwards life will again fill up, and the current will again sweep us along.
Making the rest of our lives matter as best we can is the most mature and least self-indulgent reaction. We owe this to the victim, as much as to ourselves.