There are two basic ways of reacting to the suffering of others:
1) Empathic distress. Empathic distress is the natural response of most empathic people. This can lead to two outcomes:
a) Feeling guilty if we try to avoid or abandon the hurt person.
b) Being overwhelmed ourselves and burning out which means we only hurt ourselves and do not help the other person. This is why care-givers train themselves to turn off the empathy which can have way more severe consequences including increasing callousness, emotional exhaustion, depression, etc.
2) Empathic Concern: transforming empathic reactions to compassion which leads to action. That is, you can learn to immerse yourself in the pain of others for the purpose of being galvanized to action.
Now, have a look at this:
http://www.sott.net/articles/show/247956-Compassion-Meditation-May-Be-Key-to-Better-Caregiving
Empathy is the faculty to resonate with the feelings of others. When we meet someone who is joyful, we smile. When we witness someone in pain, we suffer in resonance with his or her suffering. Neuroscience has proven that similar areas of the brain are activated both in the person who suffers and in the one who feels empathy. Thus empathic suffering is a true experience of suffering.
When some empathic caregivers are exposed to others' suffering day after day, their continuous partaking in this suffering might become overwhelming and can lead to burnout. Other caregivers may react by shutting down their empathic feeling and drawing an emotional curtain between themselves and their patients. Both these reactions are far from optimal.
Could mind training and meditation on altruistic love and compassion serve as an antidote to burnout? An example of this is the caregiver who naturally displays overflowing kindness and warmth toward his patients and does not experience any burnout.
Experienced Buddhist meditators have reported that when they focused for some time on what they called "stand-alone empathy" (visualizing intense suffering affecting someone else and resonating empathically with that suffering) without allowing compassion and altruistic love to grow in their minds, they soon experienced burnout.
However, when they added a powerful feeling of unconditional love and compassion, the negative, distressing aspects of empathy disappeared and were replaced by compassionate courage and a resolve to do whatever they could to soothe others' suffering. It would therefore seems that there is no such thing as "compassion fatigue," as burnout is often called, but only an "empathy fatigue" that can be remedied by cultivating compassion.
Neuroscientist Tania Singer, in collaboration with such meditators, is planning to train caregivers in cultivating loving-kindness in a secular way based on Buddhist techniques. This would to allow caregivers, nurses, and doctors to continue to offer altruistic services to those in pain without themselves suffering from empathic distress.
That is one of the things that the SOTT editors work with every day: being able to view horror and suffering repeatedly, and having something of an outlet to actually work on doing something about it.
What happens then, after awhile is that compassion for the cosmos at large grows and while there is no stemming of the flow of love and compassion, it just simply becomes harder and harder for things out there to trigger negative emotions within.
(See: "The Cognitive Neuropsychology of Empathy" in "Empathy in Mental Illness, edited by Tom F.D. Farrow and Peter W. R. Woodruff - 2007 - Cambridge University Press)