Question 1
As I reflected on Frankl’s captivatingly written account of the human tragedy of the
encampment experience, much of the details given in the book offered just enough details to
create various pensive moments. These moments occurred quite often and allowed me to view
human suffering in a very different way. After a while, I found myself jotting down notes and
personal connections as they occurred in my head and heart. Frankl writes, “[It] is possible to
practice the art of living…although suffering is omnipresent“(Frankl, 2006, pg. 44). When I read
that line in the text, my perspective shifted to include a new clarity and understanding of life.
Life, like art naturally contains moments of training, practice and masterful execution.
Although not stated, Frankl implies the inevitability of human suffering as a result of disenchantment, collapse, circumstance. Of all suffering, circumstantial or contingent experiences seem to strike me as the worst. I was horrified while reading about how those in the camp suffered through having his/her dignity stripped away – along with their names, identities and families. The encampment experience is far more intense than anything I have ever experienced, but I can relate to the feelings of forced inferiority, dismay and fear as described in the text. I can also stand in testimony along with Dr. Frankl regarding the undeniable strength and beauty of the resilient human spirit. Frankl and his comrades found ways to encourage and support each other. They looked out for each other. They comforted, cautioned and corrected each other in the spirit of love. Even when near death, there are examples of smiles and encouragement coming from the almost deceased. This is certainly incongruent with the expected demeanor of someone who is dying where and how some of these involuntary prisoners were. Yet, they pressed on with a tragic optimism that inspires me. Frankl further expounds upon this phenomenon in the final sentence of Part I. “The crowning experience for all…is the wonderful feeling that, after all he has suffered, there is nothing he need fear anymore – except his God.” Question 2 John Shea discusses several fundamental human experiences that may lead to a greater awareness of Mystery in one’s life. The two that stood out the most for me while reading the Frankl text were disenchantment and collapse. Left and right, disenchantment followed the involuntary campers. Several times a day I imagine there were continuous instances of frustration and disenchantment. …show more content…
Still many of them pressed on – in heart and spirit – even though
the normalcy of their lives had been snatched away from them, and their minds and bodies were
shackled and grossly abused.
In his infamous poem “A Raisin In The Sun,” Langston Hughes refers to hope deferred as
a raisin that has shriveled up in the scorching sun - void of life giving abilities as nourishment.
Even in this, Frankl made an observation that rivaled my understanding of the raisin after the sun
has caused it to wither. “In spite of the all the enforced physical and mental primitiveness of life
in a concentration camp, it was possible for spiritual life to deepen.” (Frankl, 2006, pg. 36) In
the face of degradation, humiliation, and abuse Frankl and some of his comrades pressed on. Feet
swollen, clothes torn, malnourished and losing friends with each passing day – still they pressed
on. How were they able to do this? The Holy Bible states in Matthew 10:28, “And fear not them
which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy
both soul and body in hell.” This leaves me with a notion that somehow, being connected to Mystery is the only way to survive in the midst of collapse and disenchantment. Frankl goes on to discuss a sense of gratefulness for the smallest of mercies shown by those who mistreated them. He details the prominent use of apathy, humor and the intensification of inner life as coping. Frankl further expounds on this later on in the text in a discussion detailing the fundamental change in the attitude toward life. Here, he speaks of the process of learning “that it did not matter really what we expected from life, but rather what life expected from us…” (Frankl, 2006 pg., 77). Having understood
As I reflected on Frankl’s captivatingly written account of the human tragedy of the
encampment experience, much of the details given in the book offered just enough details to
create various pensive moments. These moments occurred quite often and allowed me to view
human suffering in a very different way. After a while, I found myself jotting down notes and
personal connections as they occurred in my head and heart. Frankl writes, “[It] is possible to
practice the art of living…although suffering is omnipresent“(Frankl, 2006, pg. 44). When I read
that line in the text, my perspective shifted to include a new clarity and understanding of life.
Life, like art naturally contains moments of training, practice and masterful execution.
Although not stated, Frankl implies the inevitability of human suffering as a result of disenchantment, collapse, circumstance. Of all suffering, circumstantial or contingent experiences seem to strike me as the worst. I was horrified while reading about how those in the camp suffered through having his/her dignity stripped away – along with their names, identities and families. The encampment experience is far more intense than anything I have ever experienced, but I can relate to the feelings of forced inferiority, dismay and fear as described in the text. I can also stand in testimony along with Dr. Frankl regarding the undeniable strength and beauty of the resilient human spirit. Frankl and his comrades found ways to encourage and support each other. They looked out for each other. They comforted, cautioned and corrected each other in the spirit of love. Even when near death, there are examples of smiles and encouragement coming from the almost deceased. This is certainly incongruent with the expected demeanor of someone who is dying where and how some of these involuntary prisoners were. Yet, they pressed on with a tragic optimism that inspires me. Frankl further expounds upon this phenomenon in the final sentence of Part I. “The crowning experience for all…is the wonderful feeling that, after all he has suffered, there is nothing he need fear anymore – except his God.” Question 2 John Shea discusses several fundamental human experiences that may lead to a greater awareness of Mystery in one’s life. The two that stood out the most for me while reading the Frankl text were disenchantment and collapse. Left and right, disenchantment followed the involuntary campers. Several times a day I imagine there were continuous instances of frustration and disenchantment. …show more content…
Still many of them pressed on – in heart and spirit – even though
the normalcy of their lives had been snatched away from them, and their minds and bodies were
shackled and grossly abused.
In his infamous poem “A Raisin In The Sun,” Langston Hughes refers to hope deferred as
a raisin that has shriveled up in the scorching sun - void of life giving abilities as nourishment.
Even in this, Frankl made an observation that rivaled my understanding of the raisin after the sun
has caused it to wither. “In spite of the all the enforced physical and mental primitiveness of life
in a concentration camp, it was possible for spiritual life to deepen.” (Frankl, 2006, pg. 36) In
the face of degradation, humiliation, and abuse Frankl and some of his comrades pressed on. Feet
swollen, clothes torn, malnourished and losing friends with each passing day – still they pressed
on. How were they able to do this? The Holy Bible states in Matthew 10:28, “And fear not them
which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy
both soul and body in hell.” This leaves me with a notion that somehow, being connected to Mystery is the only way to survive in the midst of collapse and disenchantment. Frankl goes on to discuss a sense of gratefulness for the smallest of mercies shown by those who mistreated them. He details the prominent use of apathy, humor and the intensification of inner life as coping. Frankl further expounds on this later on in the text in a discussion detailing the fundamental change in the attitude toward life. Here, he speaks of the process of learning “that it did not matter really what we expected from life, but rather what life expected from us…” (Frankl, 2006 pg., 77). Having understood