122 Man's Search for Meaning
Logotherapy in a Nutshell
123
in the evolution of the cosmos? Is it not
conceivable that there is still another
dimension, a world beyond man's world; a
world in which the question of an ultimate
meaning of human suffering would find an
answer?"
THE SUPER-MEANING
This ultimate meaning necessarily exceeds
and surpasses the finite intellectual capacities
of man; in logotherapy, we speak in this
context of a super-meaning. What is de
manded of man is not, as some existential
philosophers
teach, to endure the
meaninglessness of life, but rather to bear his
incapacity to grasp its unconditional
meaningful-ness in rational terms. Logos is
deeper than logic.
A psychiatrist who goes beyond the concept
of the super-meaning will sooner or later be
embarrassed by his patients, just as I was
when my daughter at about six years of age
asked me the question, "Why do we speak
of the good Lord?" Whereupon I said, "Some
weeks ago, you were suffering from measles,
and then the good Lord sent you full
recovery." However, the little girl was not
content; she retorted, "Well, but please,
Daddy, do not forget: in the first place, he
had sent me the measles."
However, when a patient stands on the firm
ground of religious belief, there can be no
objection to making use of the therapeutic
effect of his religious convictions and
thereby drawing upon his spiritual resources.
In order to do so, the psychiatrist may put
himself in the place of the patient. That is
exactly what I did once, for instance, when a
rabbi from Eastern Europe turned to me and
told me his story. He had lost his first wife and
their six children in the concentration camp of
Auschwitz where they were gassed, and now
it turned out that his second wife was sterile. I
observed that procreation is not the only
meaning of life, for then life in itself would
become meaningless, and some-
thing which in itself is meaningless cannot be
rendered meaningful merely by its
perpetuation. However, the rabbi evaluated
his plight as an orthodox Jew in terms of
despair that there was no son of his own who
would ever say Kad-dish
6
for him after his
death.
But I would not give up. I made a last
attempt to help him by inquiring whether he
did not hope to see his children again in
Heaven. However, my question was followed
by an outburst of tears, and now the true
reason for his despair came to the fore: he
explained that his children, since they died
as innocent martyrs,
7
were thus found
worthy of the highest place in Heaven, but as
for himself he could not expect, as an old,
sinful man, to be assigned the same place. I
did not give up but retorted, "Is it not con
ceivable, Rabbi, that precisely this was the
meaning of your surviving your children: that
you may be purified through these years of
suffering, so that finally you, too, though not
innocent like your children, may become
worthy of joining them in Heaven? Is it not
written in the Psalms that God preserves all
your tears?
8
So perhaps none of your sufferings
were in vain." For the first time in many
years he found relief from his suffering
through the new point of view which I was
able to open up to him.
LIFE
'
S
TRANSITORINESS
Those things which seem to take meaning
away from human life include not only
suffering but dying as well. I never tire of
saying that the only really transitory aspects
of life are the potentialities; but as soon as
they are actualized, they are rendered
realities at that very moment; they are
15A prayer for the dead.
16L'kiddush basbem, i.e., for the sanctification of
God's name.
17"Thou hast kept count of my tossings; put thou
my tears in thy
bottle! Are they not in thy book?" (Ps. 56, 8.)
124 Man's Search for Meaning
Logotherapy in a Nutshell 125
saved and delivered into the past, wherein
they are rescued and preserved from
transitoriness. For, in the past, nothing is
irretrievably lost but everything irrevocably
stored.
Thus, the transitoriness of our existence in
no way makes it meaningless. But it does
constitute our responsibleness;
for
everything hinges upon our realizing the
essentially transitory possibilities. Man
constantly makes his choice concerning the
mass of present potentialities; which of these
will be condemned to nonbeing and which
will be actualized? Which choice will be
made an actuality once and forever, an
immortal "footprint in the sands of time"?
At any moment, man must decide, for better
or for worse, what will be the monument of
his existence.
Usually, to be sure, man considers only
the stubble field of transitoriness and
overlooks the full granaries of the past,
wherein he had salvaged once and for all
his deeds, his joys and also his sufferings.
Nothing can be undone, and nothing can be
done away with. I should say having been is
the surest kind of being.
Logotherapy, keeping in mind the essential
transitoriness ,, of human existence, is not
pessimistic but rather activistic. To express this
point figuratively we might say: The pessimist
resembles a man who observes with fear and sad
ness that his wall calendar, from which he
daily tears a sheet, grows thinner with each
passing day. On the other hand, the person who
attacks the problems of life actively is like a man
who removes each successive leaf from his calen
dar and files it neatly and carefully away with its
predecessors, after first having jotted down a
few diary notes on the back. He can reflect
with pride and joy on all the richness set down
in these notes, on all the life he has already
lived to the fullest. What will it matter to him
if he notices that he is growing old? Has he any
reason to envy the young people whom he
sees, or wax nostalgic over his own lost
youth? What reasons has he to envy a young
person? For
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