I shall never forget how I was roused one night by the groans of a fellow prisoner, who threw himself about in his sleep, obviously having a horrible nightmare. Since I had always been especially sorry for people who suffered from fearful dreams or deliria, I wanted to wake the poor man. Suddenly I drew back the hand which was ready to shake him, frightened at the thing I was about to do. At that moment I became intensely conscious of the fact that no dream, no matter how horrible, could be as bad as the reality of the camp which surrounded us, and to which I was about to recall him.

When the last layers of subcutaneous fat had vanished, and we looked like skeletons disguised with skin and rags, we could watch our bodies beginning to devour themselves. The organism digested its own protein, and the muscles disappeared. Then the body had no powers of resistance left. One after another the members of the little community in our hut died. Each of us could calculate with fair accuracy whose turn would be next, and when his own would come. After many observations we knew the symptoms well, which made the correctness of our prognoses quite certain. 'He won't last long,' or, This is the next one,' we whispered to each other,

His wishes and desires became obvious in his dreams. What did the prisoner dream about most frequently? Of bread, cake, cigarettes, and nice warm baths. The lack of having these simple desires satisfied led him to seek wish-fulfilment in dreams. Whether these dreams did any good is another matter; the dreamer had to wake from them to the reality of camp life, and to the terrible contrast between that and his dream illusions.

I became the proud owner of a token worth twelve cigarettes. But more important, the cigarettes could be exchanged for twelve soups, and twelve soups were often a very real respite from starvation. The only exceptions to this (smoking your cigarettes) were those who had lost the will to live and wanted to 'enjoy' their last days. Thus, when we saw a comrade smoking his own cigarettes, we knew he had given up faith in his strength to carry on, and, once lost, the will to live seldom returned.

Again and again I therefore admonish my students both in Europe and in America: “Don't aim at success - the more you aim at it and make it a target, the more you are going to miss it. For success, like happiness, cannot be pursued; it must ensue, and it only does so as the unintended side-effect of one's dedication to a cause greater than oneself or as the by-product of one's surrender to a person other than oneself. Happiness must happen, and the same holds for success: you have to let it happen by not caring about it. I want you to listen to what your conscience commands you to do and go on to carry it out to the best of your knowledge. Then you will live to see that in the long run - in the long run, I say - success will follow you precisely because you had forgotten to think of it.'

If there is a purpose in life at all, there must be a purpose in suffering and in dying. But no man can tell another what this purpose is. Each must find out for himself, and must accept the responsibility that his answer prescribes. If he succeeds he will continue to grow in spite of all indignities. Frank is fond of quoting Nietzsche, 'He who has a why to live can bear with almost any how.'