Showing posts with label spiritual freedom. Show all posts
Showing posts with label spiritual freedom. Show all posts

Wednesday, November 30, 2011

89. GOT ATHEISM? Excerpts from "The Stranger", by Albert Camus

Excerpts
from

"The Stranger",

a novel
by
Albert Camus,
1942,

Vintage Press,
p. 95 -99.


[At this point
in the novel,
the "Stranger"
is in prison,
awaiting trial
for the
dream-like
killing
of
an unknown Arab.]
 
And it was then
that the things
I've never
liked
to talk about
began.


Not that they
were
particularly terrible;
I've no wish
to exaggerate
and
I suffered less
than others.
 
Still,
there was one thing
in those early days
that
was really irksome:
my habit
of thinking
like
a free man.
 
For instance,
I would
suddenly be seized
with a desire
to go
down to the beach
for a swim.
 
And
merely
to have imagined
the sound
of ripples at my feet,
the smooth feel
of the water
on my body
as I struck out,
and
the wonderful sensation
of relief
it gave
brought home
still more cruelly
the narrowness
of my cell.
 
Still,
that phase
lasted
a few months
only.
 
Afterward,
I had
prisoner's
thoughts.
 
I waited
for
the daily walk
in the courtyard
or
a visit
from my lawyer.
 
As for
the rest
of the time,
I managed
quite well,
really.
 
I've
often thought
that
had I
been compelled
to live
in
the
trunk of a dead tree,
with nothing to do
but gaze up
at the patch of sky
just overhead,
I'd
have got
used to it
by
degrees.
 
I'd have learned
to watch
for
the passing of birds
or
drifting clouds,
as
I had come
to watch for
my lawyer's
odd neckties,
or
in another world,
to wait
patiently
till Sunday
for
a spell
of love-making
with Marie.
 
Well,
here,
anyhow,
I wasn't
penned
in
a hollow tree trunk.
 
There
were others
in the world
worse off
than I.
 
I remembered
it had been one
of Mother's
pet ideas --
she was
always voicing it --
that
in the long run
one gets used
to anything.
 
Usually,
however,
I didn't think things out
so far.
 
Those first months
were trying,
of course;
but the very effort
I had to make
helped me
through them.
 
For instance,
I
was plagued
by
the desire
for a woman --
which
was natural enough,
considering my age.
 
I never thought
of Marie
especially.
 
I was obsessed
by thoughts
of this woman
or that,
of
all the ones I'd had,
all the circumstances
under which
I'd
loved them;
so much so
that
the cell
grew crowded
with their faces,
ghosts
of my old passions.
 
That
unsettled me,
no doubt;
but,
at least,
it served
to kill time.
 
I gradually
became
quite friendly
with
the chief jailer,
who
went the rounds
with
the kitchen hands
at
mealtimes.
 
It was he
who brought up
the subject
of women.
 
"That's what
the men here
grumble about
most,"
he told me.
 
I said
I felt like that
myself.
 
"There's
something unfair
about it,"

I added,
"like
hitting a man
when
he's down."
 
"But
that's
the whole point
of it,"
he said;
"that's why
you fellows
are
kept in prison."
 
"I don't follow."
 
"Liberty,"
he said,
"means
that.
 
You're
being deprived
of your liberty."
 
It
had never before
struck me
in that light,
but
I saw his point.
 
"That's true,"
I said.
"Otherwise
it wouldn't be
a punishment."
 
The jailer nodded.
 
"Yes,
you're different,
you can use
your brains.
 
The others can't.
 
Still,
those fellows
find a way out;
they do it
by themselves."
 
With which
remark
the jailer
left my cell.
 
Next day
I did
like
the others.
 
The lack
of
cigarettes,
too,
was
a trial.
 
When I
was brought
to
the prison,
they took away
my belt,
my shoelaces,
and
the contents
of my pockets,
including
my cigarettes.
 
Once I
had been given
a cell
to myself
I asked
to be given back,
anyhow,
the cigarettes.
 
Smoking
was
forbidden,
they
informed
me.
 
That,
perhaps,
was what got me down
the most;
in fact,
I suffered
really badly
during
the first few days.
 
I even
tore off
splinters
from my plank bed
and
sucked them.
 
All day long
I felt faint
and bilious.
 
It passed
my
understanding
why
I shouldn't
be allowed
even
to smoke;
it
could have
done
no one
any
harm.
 
Later on,
I understood
the idea behind it;
this privation,
too,
was part
of my punishment.
 
But,
by the time
I understood,
I'd lost
the craving,
so it had ceased
to be
a punishment.
 
Except for
these privations
I wasn't
too unhappy.
 
Yet again,
the
whole problem
was:
how
to
kill time.
 
After a while,
however,
once I'd learned
the
trick
of
remembering things,
I never had
a moment's boredom.
 
Sometimes
I would exercise
my memory
on
my bedroom
and,
starting from a corner,
make the round,
noting
every object I saw
on the way.
 
At first
it was over
in a minute or two.
 
But
each time
I repeated
the
experience,
it took
a little longer.
 
I made
a point
of visualizing
every piece
of furniture,
and
each article upon
or in it,
and then
every detail
of each article,
and finally
the details
of the details,
so to speak;
a tiny dent
or incrustation,
or a chipped edge,
and the exact
grain and color
of
the woodwork.
 
At the same time
I forced myself
to keep
my inventory
in mind
from start to finish,
in the right order
and omitting
no item.
 
With the result that,
after a few weeks,
I could spend hours
merely
in listing the objects
in my bedroom.
 
I found that
the more I thought,
the more details,
half-forgotten
or
malobserved,
floated up
from
my memory.
 
There seemed
no end
to them.
 
So I learned
that
even after
a single day's
experience
of
the
outside world
a man
could easily
live
a hundred years
in prison.
 
He'd have
laid up enough
memories
never
to be
bored.
 
Obviously,
in
one way,
this
was
a
compensation.
 
+++

Tuesday, November 8, 2011

68. "A Life of Inner Riches" -- Excerpts from "Man's Search for Meaning", by Viktor E. Frankl, 1984

Excerpts
from

"Man's Search for Meaning",

revised
and
updated version;

by
Viktor E. Frankl,

Washington
Square Press,
1984


In spite of all the enforced
physical and mental primitiveness
of the life in a concentration camp,
it was possible
for spiritual life to deepen.
 
Sensitive people
who were used to a rich intellectual life
may have suffered much pain
(they were often of a delicate constitution),
but the damage to their inner selves was less.
 
They were able
to retreat from their terrible surroundings
to a life of inner riches and spiritual freedom.
 
Only in this way
can one explain
the apparent paradox
that some prisoners
of a less hardy make-up
often seemed
to survive camp life better
than did those
of a robust nature.
 
In order to make myself clear,
I am forced to fall back
on personal experience.
 
Let me tell what happened
on those early mornings
when we had to march
to our work site.
 
There were shouted
commands:
 
"Detachment,
forward march!
 
Left-2-3-4!
Left-2-3-4!
Left-2-3-4!
Left-2-3-4!
 
First man
about,
left and left
left and left!
 
Caps off!"
 
These words
sound
in my ears
even now.
 
At the order
"Caps off!"
we passed the gate of the camp,
and
searchlights were trained upon us.
 
Whoever did not march smartly
got a kick.
 
And worse off was the man who,
because of the cold,
had pulled his cap back over his ears
before permission was given.
 
We stumbled on in the darkness,
over big stones and through large puddles,
along the one road leading from the camp.
 
The accompanying guards
kept shouting at us
and driving us
with the butts of their rifles.
 
Anyone with very sore feet
supported himself
on his neighbor's arm.
 
Hardly a word was spoken;
the icy wind did not encourage talk.
 
Hiding his mouth behind his upturned collar,
the man marching next to me
whispered suddenly:
"If our wives could see us now!
I do hope they are better off in their camps
and don't know what is happening to us."
 
That brought thoughts
of my own wife to mind.
 
And as we stumbled on for miles,
slipping on icy spots,
supporting each other time and again,
dragging one another
up and onward,
nothing was said,
but we both knew:
each of us
was thinking of his wife.
 
Occasionally I looked at the sky,
where the stars were fading
and the pink light of the morning
was beginning to spread
behind a dark bank of clouds.
 
But my mind clung to my wife's image,
imagining it with an uncanny acuteness.
 
I heard her answering me,
saw her smile,
her frank and encouraging look.
 
Real or not,
her look
was then more luminous
than the sun
which was beginning to rise.
 
A thought transfixed me:
for the first time in my life
I saw the truth
as it
is set into song
by so many poets,
proclaimed
as
the final wisdom
by
so many thinkers.
 
The truth --
that love
is the ultimate
and
highest goal
to which man
can aspire.
 
Then I grasped the meaning
of the greatest secret
that human poetry
and human thought and belief
have to impart:
The salvation of man
is through love
and in love.
 
I understood how a man
who has nothing left in this world
still may know bliss,
be it only for a brief moment,
in the contemplation of his beloved.
 
In a position of utter desolation,
when man
cannot express himself
in positive action,
when his only achievement
may consist
in enduring his sufferings
in the right way --
an honorable way --
in such a position
man can,
through loving contemplation
of the image he carries
of his beloved,
achieve fulfillment.
 
For the first time in my life
I was able to understand
the meaning of the words,
"The angels
are lost
in
perpetual
contemplation
of
an infinite glory."
 
In front of me
a man stumbled
and those following him
fell on top of him.
 
The guard rushed over
and used his whip on them all.
 
Thus my thoughts
were interrupted
for a few minutes.
 
But soon my soul
found its way back
from the prisoner's existence
to another world,
and I resumed talk with my loved one:
I asked her questions,
and she answered;
she questioned me in return,
and I answered.
 
"Stop!"
 
We had arrived at our work site.
 
Everybody rushed into the dark hut
in the hope of getting a fairly decent tool.
 
Each prisoner got a spade or a pickaxe.
 
"Can't you hurry up, you pigs!"
 
Soon we had resumed the previous day's positions
in the ditch.
 
The frozen ground cracked under the point of the pickaxes,
and sparks flew.
 
The men were silent, their brains numb.
 
My mind still clung to the image of my wife.
 
A thought crossed my mind:
I didn't even know
if she were still alive.
 
I knew only one thing --
which I have learned well
by now:
Love goes very far
beyond the physical person
of the beloved.
 
It finds its deepest meaning
in his spiritual being, his inner self.
 
Whether or not he is actually present,
whether or not he is still alive at all,
ceases somehow to be of importance.
 
I did not know whether my wife
was alive,
and I had no means of finding out
(during all my prison life
there was no
outgoing or incoming mail);
but at that moment
it ceased to matter.
 
There was no need for me to know;
nothing could touch the strength of my love,
my thoughts, and the image of my beloved.
 
Had I known then
that my wife was dead,
I think that I would
still have given myself,
undisturbed by that knowledge,
to the contemplation of her image,
and that my
mental conversation with her
would have been
just as vivid
and just as satisfying.
 
"Set me
like a seal
upon thy heart,
love
is as strong
as death."
 
This intensification of inner life
helped the prisoner find a refuge
from
the emptiness,
desolation
and spiritual poverty
of his existence,
by letting him
escape into the past.
 
When given free rein,
his imagination played with past events,
often not important ones,
but minor happenings and trifling things.
 
His nostalgic memory glorified them
and they assumed a strange character.
 
Their world and their existence
seemed very distant
and the spirit
reached out for them longingly:
In my mind
I took bus rides,
unlocked the front door
of my apartment,
answered my telephone,
switched on
the electric lights.
 
Our thoughts often centered
on such details,
and these memories
could move one to tears.
 
As the inner life of the prisoner
tended to become more intense,
he also experienced
the beauty of
art
and
nature
as never before.
 
Under their influence
he sometimes even forgot
his own frightful circumstances.
 
If someone had seen our faces
on the journey
from Auschwitz to a Bavarian camp
as we beheld the mountains of Salzburg
with their summits glowing in the sunset,
through the little barred windows
of the prison carriage,
he would never have believed
that those were the faces of men
who had given up
all hope of life and liberty.
 
Despite that factor --
or maybe because of it --
we were carried away by nature's beauty,
which we had missed for so long.
 
[from pages 55 - 59]
 
+++