over Terror: Lessons from Logotherapy and Positive Psychology*
President, International Network on Personal Meaning
Coquitlam, B.C., Canada
September 11 has changed everything: the unthinkable
has happened; the unimaginable has become a reality. We have been
suddenly awakened to a new sense of vulnerability.
What is so disturbing about Sept. 11 is that
it happened so unexpectedly, so forcefully and on such a vast scale
that it jolts us out of our complacency and makes us realize just
how brief and fragile life really is.
Since that infamous day, terrorism has dominated
the media and occupied much of public consciousness. The aftershocks
continue to quiver because of Anthrax scares and repeated warnings
of more terrorist attacks.
Terrorism has become the greatest threat to
public health in recent years. There has been a real increase of
post-traumatic stress disorder, nightmares, anxiety, and depression.
One of the survivors has committed suicide. Many more are still
going through a very trying time. In addition, millions of people
are asking, 'How can life get back to normal, when we are living
under the constant threat of bio-terror and other means of deadly
In spite of the successful military campaign
in Afghanistan, ultimately the war on terrorism cannot be won by
force alone. Victory over terrorism, especially on the home front,
needs to be won psychologically as well. To a large extent, terrorism
is defeated only when we are able to take the "terror" out of terrorism.
To do so is to take away from the terrorists their most effective
This paper presents lessons on how to triumph
over terror based on Dr. Frank's logotherapy and the scientific
research of positive psychology. These lessons are not intended
to be a treatment plan for post-traumatic stress disorder; rather,
they are time-tested, proven wisdoms for living in the face of terror
Anatomy of terror
comes to your mind when you see or hear the word terror? What does
terror mean to you? For many people, it is the events and the images
of Sept. 11.
The horrors of that day have traumatized millions
of people. In a blink of the eye, tens of thousands lost family
members and friends. Millions witnessed with their own eyes the
deadly explosions when two jumble jets, in quick succession, smashed
into the World Trade Towers. Countless lives have been changed drastically
in terms of loss of loved ones, loss of jobs, loss of security and
the shattering of cherished assumptions.
But terror has always been with us and it will
continue to be part of our lives. Human history is written in blood
- the brutality and horrors of wars can be found in the chronicles
of every nation.
Moreover, terror has many faces; it lurks in
dark corners or stalks the streets in different disguises ready
to strike the unsuspected. Often, we may not even recognize it as
terror until it has stuck us deeply, sometimes mortally.
Most of us carry scars and wear wounds - some
physical but most psychological or spiritual. For some, their wounds
are still open and bleeding; for others, their scars are deep and
hidden, emblems of shame, guilt and pain.
Evil seems to have infected so many aspects
of our lives. Wherever there is evil, terror is sure to follow:
- We may not think of betrayal by our best
friend as terror, but its hurt can last a lifetime.
- Breakup of a marriage due to infidelity can
be more painful than dying by a thousand cuts.
- Sexual and physical abuse can be a harrowing
experience, especially when it happens to young children.
- The horrors of discrimination and racism
can still be found in certain pockets of society.
- The inhumanity of abject poverty and homelessness
can be found not only in third world countries but also in affluent
- The terror of addiction has destroyed many
lives, including the rich and the famous.
In addition to social and personal evils, we
have witnessed the destructive power of hurricanes, earthquakes,
fires, floods, droughts, landslides, avalanches and sundry sorts
of natural disasters and catastrophes.
The litany of traumatic events can go on indefinitely.
However, terror is not limited only to events capable of disturbing
and destroying our lives.
In some way, the worst kind of terror may be
residing inside our heads; the kind of private hell from which there
is no escape. Many are tormented by deep-seated dark suspicions,
obsessive jealousies, shame, guilt, despair, depression, phobias,
fear of fears, loss of memories, fictional horrors and phantom enemies
created by their own morbid insecurities.
Finally, terror can stem from existential anxieties,
which seem to be universal:
- Fear of failure and rejection
- Fear of losing control
- Fear of aging
- Fear of cancer
- Fear of death and dying
- Fear of loneliness
- Fear of meaninglessness
The awareness that one day we will be reduced
to nothingness may be very unsettling. While most people are afraid
of a prolonged death, some may be more fearful of a premature death
before they can accomplish their life tasks.
What I have just presented is not a very pretty
picture - too gloomy and depressing for many people. But it seems
to be a helpful and realistic perspective from which to view Sept.11,
not as an isolated disaster, but as a part of a much larger human
tragedy that has finally descended on America.
People from many countries have long been familiar
with suffering and they have learned to live with a tragic sense
of life. Only in North America, somehow our unparalleled and unprecedented
success and affluence have created a false sense of security, an
artificial bubble, much like the New York in Las Vegas. Many have
come to view life as a fun party - Let the good time roll! Don't
ruin the party by talking about suffering and death!
But deep down, they may be secretly and desperately
hoping that someone, some authority figure, would just step in and
say "No" to their self-centered pursuits and direct them to a different
Sept. 11 is a wake-up call, an explosive, jarring
wake-up call! It is definitely not what anyone would have hoped
for, but it has nevertheless awakened us to both the shallowness
of pursuit of pleasure and success, and our need for a higher meaning
When we include the pervasive crisis of meaning
as the backdrop, we come to a different kind of understanding of
post-traumatic distress disorder. From this existential perspective
terror can be amplified by our fear of death and fear of meaninglessness.
The following lesson is important to keep in mind:
In other words, a trauma may trigger a crisis
of meaning, which in turn exacerbates the post-traumatic distress.
If you are already in the throes of an existential crisis, your
traumatic experience will be all more the distressing.
However, terror can also be reduced by our acceptance
of death and by resolving the existential crisis. According to logotherapy,
meaning in life is an effective antidote to anxiety and fear. One
of Frankl's favourite quotes is from Nietzsche: "Whoever has a reason
for living endures almost any mode of life." Adversities and suffering
become more bearable when one has something worthy living and dying
Post-traumatic distress can become post-traumatic
growth when the crisis of meaning becomes an opportunity for self-discovery.
Thus, one of the positive outcomes of September 11 is that many
people have begun to re-evaluate their priorities and made major
changes so that they can achieve a sense of meaning for all aspects
of their lives. Some very successful CEOs have resigned from high
paying, 24/7 positions in order to devote more time to their families,
friends, and more meaningful pursuits.
Terror can be transformed into a positive force for change through
Thus, a crisis can be an opportunity for a spiritual
re-birth and a discovery of meaning for existence. Even in the most
gloomy and hopeless circumstances, one can discover gifts of hope
and grace, as demonstrated by Dr. Frankl in Nazi concentration camps.
Soren Kierkegaard once said: "With the help
of the thorn in my foot, I spring higher than any one with sound
feet." Pain and suffering can indeed be a powerful source of inspiration
By combining Lessons 1 and 2, we come to yet
another helpful lesson:
The best way to overcome terror is to adopt a two-pronged approach:
to address both the specific trauma and the underlying existential
Objectives of this paper
The paper provides helpful lessons on how to
cope effectively not only with the threats of terrorism, but also
with the terror of living and dying. The materials are drawn primarily
from Dr. Viktor Frankl's (Frankl, 1986; Wong, 2002) logotherapy,
Wong's meaning-centered counseling (Wong, 1998, 1999, 2000) and
the positive psychology of tragic optimism and meaning (Wong, 2002;
Wong & McDonald, 2001.)
The specific objectives are as follows:
- To introduce the basic concepts of Dr. Frankl's
logotherapy and medical ministry, and Wong's meaning-centered
- To introduce a new algebra of positive psychology.
- To introduce the latest research findings
on positive psychology, such as tragic optimism and pathways to
- To introduce tools and skills of transforming
trauma and threats into positive forces for meaningful living
(e.g., paradoxical intention, attributional retraining, existential
and spiritual coping, etc.)
- To summarize the contents into specific,
helpful lessons for both health care professionals as well as
those whose lives have been touched by trauma.
Rationale for this paper
Agreeing with Dr. Viktor Frankl, I propose that
the greatest threat to contemporary healthcare is psychological/spiritual
rather than physical. For example, exaggerated fear of terrorism
can do more harm to more people than the isolated terrorist acts.
In most cases, the terror we experience is probably 80% psychological,
Therefore, if we can deal with terror at the
psychological and spiritual level, we will be in a much stronger
position to cope with trauma and help those suffering from post-traumatic
Furthermore, psychological/spiritual suffering
is more prevalent than physical suffering, because the former represents
the inherent, core condition of human existence, while the latter
represents signal injuries and illnesses that are much less commonplace.
Traditionally, psychotherapy deals with psychological
suffering, while medicine deals with physical pain. But the boundary
has been blurred. More and more physicians, nurses and physiotherapists
realize that they need to address the patients' psychological and
According to Frankl (1986), Western countries
have suffered from a new kind of mass neurosis, which results from
widespread feelings of meaninglessness. Misguided attempts to escape
from these feelings of meaninglessness through the pursuits of pleasures
eventually lead to disillusion, despair and self-destruction.
Such pursuits often turn pleasures into addictions,
which have already claimed countless victims and still counting.
Existential frustration becomes compounded when individuals are
also frustrated in their misguided attempts to achieve success.
Thus, Frankl (1986) observes: "The feeling of meaninglessness not
only underlies the mass neurotic triad of today, i.e., depression-addiction-aggression,
but also may eventuate in what we logotherapists call a 'noogenic
Lessons from Logotherapy
I cannot think of another human being more qualified
than Dr. Viktor Frankl to teach us how to triumph over terror. As
a holocaust survivor, he has suffered through unimaginable horrors
in two Nazi death camps, and lost all his family members during
He has endured more traumas and atrocities,
over a longer period, than most of us in North America. He has gone
to the depth of hell, and returned triumphantly. After his liberation
from the death camp, he was able to bestow unto the world a wonderful
gift that has helped millions of suffering human beings. That amazing
gift is logotherapy.
What is logotherapy?
As I have said elsewhere (Wong, 2002), logotherapy
is Dr. Frankl, and Dr. Frankl is logotherapy, because he embodies
the principles of logotherapy in his practice as well as in his
everyday life. As a survivor of Nazi death camps, Dr. Frankl (1985)
came to view suffering as a universal and unique human experience.
More importantly, he has come to the amazing conclusion that suffering
gives individuals the opportunity to realize their freedom and responsibility
to choose the unique meaning of their suffering and existence.
Logotherapy and existential analysis are often
used interchangeably. Technically, logotherapy refers to spiritually
oriented therapy through meaning, whereas existential analysis refers
to the therapeutic approach employed to bring to consciousness clients'
responsibility for meaningful living.
Dr. Frankl suggests that we can view logotherapy
in three different ways:
- As a specific therapy, logotherapy is concerned
with noogentic neurosis, a new type of neurosis, which results
from existential frustration.
- As a supplement to psychotherapy rather than
substitute to psychotherapy, logotherapy addresses existential
issues underlying all forms of psychological problems.
- As medical ministry, doctors can use logotherapy
to help patients in their quest for meaning, when they face an
inoperable cancer or the prospect of becoming permanent invalids.
"Medical ministry belongs in the work of every physician" (Frankl,
1986, p.281); "medical ministry helps the patient to shape his
suffering into inner achievement and so to realize attitudinal
values" (Frankl, 1986, P.283).
There are two defining attributes of logotherapy:
1. Logotherapy is concerned with the
spiritual dimension of patients.
Different from other approaches of psychotherapy,
logotherpy is a spiritually oriented therapy - treating patients
at their spiritual-existential level. It views the human quest for
meaning as a universal human phenomenon, which reflects the spiritual
dimension of humanity.
Logotherapy does more than address spiritual
issues; it regards the spiritual dimension of patients as the front
and center of therapy. "A psychotherapy which not only recognizes
man's spirit, but actually starts from it may be termed logotherapy.
In this connection, logos is intended to signify 'the spiritual'
and beyond that, 'the meaning'" (Frankl, 1986, p.xvii).
Thus, the primary objective of logotherapy is
not the removal of symptoms or psychological suffering, but the
alleviation of spiritual distress due to existential crisis and
meaninglessness. "What we are concerned with is a psychotherapy
in spiritual terms… we must look beyond psychogenesis, past the
affect-dynamics of neurosis, in order to see the distress of the
human spirit-- and to try to alleviate this distress" (Frankl, 1986,
Frankl made a point that spirituality is more
than religion. Spirituality encompasses the truly human needs for
meaning and responsibility, the capacity for faith in God and the
defiant human spirit that transcend circumstances.
At a time when medicine and psychotherapy were
dominated by biological and environmental determinism, Dr. Frankl's
emphasis on spirituality was nothing short of revolutionary. Only
in the last decade, largely due to the efforts of Dr. Benson of
Harvard University's Mind/Body Medical Institute, that spirituality
has become accepted by the mainstream of medicine and psychology.
2. Existential analysis aims at bringing
to consciousness the patient's sense of responsibility to live a
Like psychoanalysis, existential analysis is
a form of depth psychology. Freud believes that healing occurs,
when psychoanalysis succeeds in bringing the repressed materials
from the unconscious to consciousness. Frankl, on the other hand,
believes that healing occurs, when existential analysis is able
to bring one's hidden need and responsibility for meaning to consciousness.
"Existential analysis aims at nothing more and
nothing less than leading men to consciousness of their responsibility….
In this sense existential analysis also remains noncommittal on
the question of 'to what' a person should feel responsible - whether
to his God or his conscience or his society or whatever higher power"
(Frankl, 1986, p.275). "Existential analysis, along with all forms
of medical ministry, is content and must be content with leading
the patient to an experience in depth of his own responsibility"
(Frankl, 1986; P.276).
Here, we see Adler's influence. For a brief
period, Dr. Frankl studied with Adler and learned about the importance
of social interest and social responsibility to mental health. However,
Dr. Frankl went beyond people's general need to belong and contribute
to a group; he emphasizes that they are also responsible for fulfilling
their unique calling and for responding to the unique demand of
meaning in every situation.
Additional lessons from logotheapy
The meaning of life can be found in any situation.
This is the basic tenet of logotherapy: life
remains potentially meaningful, amid all the chaos, uncertainties
and gloom of the world condition. Dr. Frankl (1986) states repeatedly,
"So life is potentially meaningful under any conditions, be they
pleasurable or miserable" (p.301).
Individuals despairing of trauma and fearful
of threatening situations can return time and again to this basic
tenet for comfort and hope. This affirmation enables them move forward
and discover the hidden meanings of suffering, just as survivors
of a shipwreck seek the scattered treasures on the beach, to borrow
a metaphor from Chesterton.
For example, with a patient suffering from a
serious physical illness, "the doctor, however, helped the patient
to draw up a balance sheet. Against the evil of his illness there
were sizable number of goods which could give meaning to his life,
including a happy marriage and a healthy child" (Frankl, 1986, p.279).
Dr.Yalom (1999) provides a moving account of
Paula. She was abandoned by her physicians because they had concluded
that nothing more could be done about her advancing cancer. Obviously,
these doctors did not understand the importance of logotherapy as
a medical ministry to dying patients.
According to Yalom (1999), it was an Episcopal
priest who taught her the meaning of suffering and reframed her
cancer as a ministry. Once she embraced the challenge of ministering
to other patients suffering from terminal cancer, her life was gloriously
transformed. Her last days were full of joy and grace, as she imparted
courage, comfort and hope to many other dying patients.
Freedom of will You have the freedom to choose what is meaningful
You have the freedom from instincts, inherited
disposition, and environment. You can transcend all these determinants,
powerful as they are. You can choose to be a master rather than
a slave to the forces of nature and circumstances. Yes, you have
the capacity to choose your own actions and reactions, your values
and beliefs - this is the second basic tenet of logotherapy.
In every situation, you can choose to be responsible
or irresponsible, positive or negative. Even when all the freedoms
are taken away from you, as Frankl loves to say, you are still free
to choose your attitude towards the oppressive conditions of life:
you can either react with anger, bitterness and despair, or you
can take it as a challenge to achieve spiritual growth and demonstrate
the defiant human spirit. It is neither biology, nor environment,
but your own choices which decide your character and destiny.
With freedom, comes responsibility. Regardless
of your circumstances, you have the freedom and responsibility to
do what is meaningful. Therefore, the important thing is not to
ask whether life as a whole is meaningful, but rather what life
demands from you in each situation. In fact, every life situation
represents a summons to discover the unique meaning in that situation
and to actualize your personal significance in life. Here are some
helpful quotes from his 1986 book:
"Existential analysis accordingly is designed
to help the individual comprehend his responsibility to accomplish
each of his tasks. The more he grasps the task quality of life,
the more meaningful will his life appear to him" (p.58).
"Man's existence is a responsibility springing
from man's finiteness" (p.74)
The will to meaning -within all of us, there is a primary need for
The third basic tenet is that the quest for
meaning is inherent in every person. You may not be fully aware
of it, but it is always there, gnawing at your thirsty and hungry
So many people are busy with the pursuit of
success, wealth, fame, pleasure, without realizing that they are
actually seeking meaning and fulfillment in a misguided way. When
all the things and people that keep them going are suddenly removed
from them, a crisis of meaning ensues. What has been kept on the
back burner now comes to the forefront.
In fact, many life experiences are calling your
attention to the silent cry for meaning. This is how Oz Guiness
(2001) describes the seekers of meaning:
"True seekers are quite different. On meeting
them you feel their seriousness, their drive restlessness. Something
in life has awakened questions - perhaps something positive, like
a sense of awe in the face of beauty; perhaps something negative,
like a crisis or a collapsed confidence. They have been forced
to reconsider. They must find answers outside their present answers.
Seekers are people for whom life, or part of life, has become
a point of wonder, a question, a problem, and an irritation. It
happens so intensely, so persistently, that a sense of need consumes
them and launches them on their quest" (p.26).
Frankl's three ways to discover meaning:
Creative, experiential, and attitudinal
Once you begin the quest for meaning in earnest,
you will learn that there are three major values essential of the
discovery of meaning.
1.Creative value - what you give to life through
work and activities, which make a difference in the world.
This will include your life work, your personal
projects, which give you a sense of meaning and personal significance.
However, you may argue that because of your physical condition,
your age, or your circumstances, there is very little you can do,
and limited activities do not seem to have any higher value.
At this point, Dr. Frankl would suggest that
the crucial thing is not what one works, but how one works - whether
one is faithful and responsible in doing one's best. "The radius
of his activity is not important; important alone is whether he
fills the circle of his tasks" (p.43).
2. Experiential value - what you take from life
- feeling the joy of living in what you receive or experience.
This is more encompassing than creative value,
because as long as you still receive some sensory input and have
consciousness, you are capable of experiential value.
Let's return to the example of Paula and find
out how she was able to experience the beauty of the world even
in her dying days. She explained to Dr. Yalom about she meant by
the "Golden period" she was gong through: "Try to understand that
what's golden is not the dying but the full living of life in the
face of death. Think of the poignancy and preciousness of last times:
the last spring, the last flight of dandelion fluff, the last shedding
of wisteria blossoms" (Yalom, 1999, p.22).
Dr. Frankl has provided many examples of experiential
value - the beautiful sunset in an otherwise bleak and gloomy death
camp, the beautiful music to an invalid patient, etc. Being fully
alive, even in one precious moment is a sufficient reason for human
existence. Here are two helpful quotations from Dr. Frankl's 1986
"The higher meaning of a given moment inhuman
existence can be fulfilled by the mere intensity with which it
is experience, and independent of any action" (p.43).
"The greatness of a life can be measured by
the greatness of a moment…a single moment can retroactively flood
an entire life with meaning" (p.44).
3. Attitudinal value - how you view life - accepting
what cannot be changed, adopt a positive attitude towards an unalterable
This is the most pervasive, all encompassing
way of discovering meaning. No matter why you are, and no matter
how disastrous your situation may be, you can always take a high
and lofty view of life. The defiant human spirit can be demonstrated
through your attitude more than anything else.
Dr. Frankl (1986) believes that "A man's life
retains its meaning up to the last breath. As long as he remains
conscious, he is under obligations to realize values, even if those
be only attitudinal values. As long as he has consciousness, he
has responsibleness" (p.44-45).
The American spirit has been mentioned over
and over again since Sept.11. It refers to the spirit of defiance,
courage and optimism in the face of adversities. In essence, this
is similar to the kind of defiant human spirit as described by Dr.
Logotherapy and neurotic anxiety
Fear and anxiety are a part of normal living,
just as pain and suffering are an inevitable aspect of human existence.
However, neurotic anxiety develops when we want to live in perfect
security. "Demanding to be insured against any possible disaster,
the anxiety neurotic is compelled to make a virtual cult of is security
feeling… this striving for security does not take account of the
approximation and provisionality of human existence" (Frankl, 1986,
Neurotic anxiety is often related to existential
anxiety. When one does not have anything worth living and worth
dying for, when there is very little content to one's life, neurotic
anxiety tends to expand to fill the empty space. When logotherapy
succeeds in recovering the fullness of meaning, and the patient
has something positive to concentrate on, neurotic anxiety disappears,
because there is no longer room or time to worry about disasters
* Based on a workshop given at the Spirituality
and Health in Medicine Course organized by Harvard Medical School
and Mind/Body Medical Institute in Boston, December 15-17, 2001.