Juliano Mer -Khamis Youssef Swetty

http://www.arna.info/Arna/articles.php?id=31

The terrorist as stated by Juliano, a genetic phenomenon, as the Israelis perceive a terrorist looking for the 72 virgins in heaven.a religious devil with no past or future. I found the story moving and enlightening and pray this wall be torn down and brotherhood evolve with all the other evolvings of the human race and realize that such evolving will probably not occur with out a seismic upheaval of our consciousness which will in the end occur in any event among all races and kindreds of people.

A Short Story of Suicide
by: Juliano Mer-Khamis (2002-11-29)

On
Tuesday morning Youssef left the police station in Jenin slamming the entrance
gate behind him.
He looked very troubled. His mother recalled that on that
day he handed in his resignation, not sparing his commanders harsh criticism. He
was very emotional over the phone when he told me that the “dream days” are
over. On his way to the Camp an Apache Helicopter hovered overhead. The
Helicopter was descending and for a moment it looked as if it intended to land
in the schoolyard. A car slammed its brakes round the corner. Just like a raptor
seeing its prey the Apache turned around. The car, a “Subaru”, turned towards
the market and disappeared into an alley leaving a trail of dust behind it. The
pilot was disappointed when he reported he missed the appointed target, while
Youssef sighed in relief. Quickly, he jumped over the school fence looking for a
shelter from another threat: an angry tank approaching him. As he breathed
heavily he stuck to the wall and closely watched the opening of the moving
cannon. And the tank fired a shell. Riham Abu-El-Ward, a 9- year old girl, who
hid under the staircase, was thrown a distance and hit the entrance gate.
Youssef jumped towards her, while screaming and pushing away the curious
onlookers. Riham was still. Her limbs were scattered in all directions. He
collected her to him and walked slowly and strangely towards the hospital.
A
month later I met him in Jenin not far from his parents’ house. He wore army
clothes, unarmed. For an hour he mourned the girl. The words he said were
repressed and made no sense, not revealing his intentions. We parted.
At
night, in front of Al-Bash’s house, his friend Ziad parked a stolen Jeep, a red
Mitsubishi Fajaro, and left. Nidal came out of his hideaway in the dark, took
the car keys from the driver’s seat and disappeared. The next day Youssef tried
to persuade his friend Gibril to lend him his M-16 to practice. Gibril refused;
weapons are hard to get in the Camp and are very expensive. Its price falls
between 12 and 18 thousand Shekel. Youssef had no choice but to turn to the
Islamic Jihad Organization and asked to enroll himself. Joining them meant
receiving a rifle without delay and a salary of 1000 Shekel every month. Youssef
decided to commit a suicidal operation. He insisted on writing his own will. In
front of the camera he intentionally left out the name of the organization,
emphasizing his independence. "I take responsibility for my mission" he'd said,
"for the sake of my friends and family". He ended his message with farewell
words and wishes of victory for his people in their struggle against the
occupation. Nidal stood beside him and tried to be funny as he moved his hands
like a bird's wings and twitched his face to look like a virgin. Youssef didn't
laugh. The will was reread.
He once asked me for the meaning of the 72
virgins so widely spoken of among Israelis. "It is easier for the Israelis to
kill you while you look for virgins in heaven" I answered him. "What do you
mean?" he asked. "You are a genetic phenomenon" I answered. "A terrorist, a
religious devil, has no past or future, were born to kill and are thirsty for
blood; your father is an inciter and your mother will joyfully praise your death
at your grave; you are faceless, a number, an enemy "do you understand?"
On
the morning of the 28th of October 2001, Youssef asked his mother to wash his
face. Filled with worry she asked him if he was ill. "No, mother, I am OK" he
answered. "He looked at me and asked me to have breakfast with him at the table"
she told me. "Didn't you feel anything strange?" I asked her. "I did feel
something, yes", she answered. "He never takes breakfast. While I was preparing
food in the kitchen he gazed at me for a long while. "Bless me mother", he
asked. "Where are you going son", I asked. He didn't reply. I blessed him and
asked him to buy some vegetables on his way back home. Before he left, he again
looked at me for a long time, and then he left. I said to my self "what's wrong
with this boy?" The next day the papers read "Two terrorists in a Mitsubishi
jeep fired at a group of people standing at a bus stop on the Hannassi street in
Hadera. Four women were killed and 44 wounded. Policemen on the scene shot them
dead". The body of Youssef Swetty was never buried.
»

Jenin and the day of Good Deeds

http://thecelebritycafe.com/features/26147.html

http://en.wikipedia.org/wiki/Jenin

Jenin refugee camp Palestinian youth play music for a group of elderly holocaust survivors now living in Holon Israel and yet even those Good Deeds have to be attributed to nefarious motives . How did the children do wrong or the elderly? One would have a hard time explaining that.Just for the day, these groups had a comeraderie in good music that transcended centuries of hareds acccentuated since the founding of the Jewish state. It has been the center for the dispatching of suicide bombers in the North and Center(Israel has so alleged since the beginning of the al-Aqsa Intifada) and has been so since the second Intifada. The camp was founded in 53 to house fleeing Palestinians from the 48 Israeli-Arab War. It was handed over to the Palestinian Authority by Israel in 96. Following the battle of Jenin the area was under the control of the Israeli military and the area was subject to curfew. Palestinian militants were the subject of targeted killings by the IDF. UNRWA relief of the United Nations has been operative.

Adnan al-Hindi, leader of the Popular Committee, a group representing the
political interests of the Palestine Liberation Organization, said the children
were exploited by their director in order to “normalize” relations with Israel.
Hindi said, “It was a shock and a surprise to the children and their relatives.”
Hindi commented further, saying that the group’s director, Wafaa Younis, told
the children’s families that the purpose of the trip was only artistic
expression. Younis, who lives in central Israel, has been journeying to Jenin
every week, only to teach music.
She claimed camp officials only wanted to control the group to get its funding.
According to an AP report, she stated, “They want to destroy this group. It’s a
shame, it’s a tragedy. What did these poor, elderly people do wrong? What did
these children do wrong?”

It's History

Jenin was known in ancient times as the Canaanite village of Ein-Ganeem or Tel Jenin.[3][4] The city of Ein-Ganeem is mentioned in the Hebrew Bible as the city of the Levites of the Tribe of Issachar.[5] After some years, the city's name was changed to Ginat. In book of Yehudit[6] the settlement is mentioned as Gini. The Jewish historian Josephus also mentioned Ganim as a city in northern Samaria.[7] The modern Arabic name Jenin ultimately derives from this ancient name. The origin of the place as Ein-Ganeem was recognised by Ishtori Haparchi. In the 20th century C.E., the State of Israel built a nearby Israeli settlement, Ganim, also named after the ancient village. This settlement was evacuated in August 2005 as part of Israel's unilateral disengagement plan. Another Israeli community was also given the name of Ein Ganim, today part of Petah Tikva.
Jenin was a center of civil unrest during the 1936-1939 Arab revolt in Palestine which was prompted by the death of Sheikh Izz ad-Din al-Qassam in a fire-fight with British colonial police, for whom a Hamas military wing was since named. It was also used by Fawzi al-Qawuqji's partisans. On August 25, 1938, the after the British Assistant District Commissioner was assassinated in his Jenin office, a large British force with explosives entered the town. After ordering the inhabitants to leave, about one quarter of the town was blown up.[8]
In the 1948 Arab-Israeli War, the city was defended by Iraqi forces, then captured briefly by forces of Israeli Karmeli Brigade during the "10 Days' fighting" following the cancellation of the first cease-fire. The offensive was actually a feint designed to draw Arab forces away from the critical Siege of Jerusalem, and gains in that sector were quickly abandoned when Arab reinforcements arrived.
The southern entrance of Jenin holds a cemetery for the dead of the Iraqi army and some Palestinians who fought with them against the Israeli forces.[9]
The Jenin refugee camp was founded in 1953 to house Palestinians who fled or were expelled from their native villages and towns in the areas that became the Israeli territory during the 1948 Arab-Israeli War.
For 19 years, the city was under Jordanian control; it was then captured by the Peled division of the IDF on the first day of the Six-Day War of 1967.

Conflict years
The city was handed over by Israel to the control of the Palestinian Authority in 1996. At the start of the al-Aqsa Intifada, Israel alleged that the city had become a central source for the dispatching of suicide bombers to the North and Center of Israel. According to Israeli sources, a quarter of all suicide bombings carried out in Israel during the current, second Intifada originated in Jenin. See Palestinian political violence for an in-depth discussion of this broader issue.

[edit] Battle of Jenin
Main article: Battle of Jenin
Following the battle, Jenin fell under the control of the Israeli military.[citation needed] In that time, residents of Jenin have been subject to extended curfews (over 150 days since June 2002, nearly all prior to 2004. Several Palestinian militants and nearby civilians have been killed by the Israel Defense Forces on targeted killings. 56 Palestinians were killed, the majority combatants, and 23 Israelis. UN Relief and Works Agency (UNRWA) employee Iain Hook was also killed by Israeli troops on November 22, 2002.[10][11]

Sanago healing plant

http://toptropicals.com/catalog/uid/tabernaemontana_sananho.htm

Tabernaemontana sananho, Bonafousia sanangoFamily: ApocynaceaeSanango, Uchu Sanango, Shiric SanagoOrigin: Brazil, French GuianaCalled Kunapip in Ecuador. Rare tropical species with large leaves, fragrant flowers and edible fruit. Different parts of plant are used in S. American folk medicine. It grows as a tall evergreen dense shrub, the leaves are the largest of all tabernaemontanas and can reach 12" in length and 5" in width. White flowers are 2-3" wide with pinwheeled petals and intense fragrance. This plant can be also trimmed into a small srub and grown in a pot. Very tropical looking.See picture with buds.
Link to this plant: http://toptropicals.com/catalog/uid/tabernaemontana_sananho.htm

Sanago the healing plant note letter below

http://ayahuascameghan.blogspot.com/2009/03/ayahuasca-sanago-quadriplegia.html


The below is Teresa Schroeder's letter asking for donations for her healing. The medicinal plant Sanago is considered by Infinite Light Peru as part of her healing process with diet. She recognizes the spiritual and emotional components of her being quadriplegic through a snowboarding injury and recognizes the holistic healing regimen. She has chosen holistic plant medicines therapy and the plant series has been integral in rewiring her nervous system. she has self perceived her injury as a spiritual crippling and crisis bringing the physical body down. The view of bodily ailments and disease as spiritually connected and caused was accepted by the ancients as a "given" of long standing. The opportunity offered to Teresa was gifted by Meghan and Eluco at Infinite Light Peru. The Sanago plant and its curative capability are topics I would like much to know about and explore. We are just beginning to venture on a frontier of knowledge known in the past and to only a few adepts today. Note that Meghan's meeting with Teresa in Iquitos at the hotel was not a fortuitous occurence but "divinely " arranged. Meghan met her in Iquitos and she was thinking, if I meet them,then this is where I am supposed to be.

My name is Teresa and I am a 25 years old young woman on a journey to walk
again. Four years ago I sustained quadriplegia, a full-bodied paralysis, in
result of a snowboarding injury. I have chosen a path of holistic healing, which
has left me a humbled student of plant medicines. Doing so, I am witnessing a
series of plants rewiring the nervous system, teaching my body how to act as a
whole again.
Meghan and Eluco have gifted me an opportunity to heal at
Infinite Light Peru, dieting with the medicinal plant Sanango. I will address
spiritual and emotional components, affecting my physicality by releasing
trauma. This is incredible, for in my deepest belief, this is not solely an
injury, but a spiritual crippling and crisis, which then brought my body down
with it. I invite you to follow this story, as I begin to walk again, at http://www.peruvianproject.org/. Please read the blog.
My
inability to work, leaves me dependent upon the generosity of others. Every
little bit goes a long way. I deeply appreciate any support.
With gratitude,
peace and love,
Teresa Schroeder

Teresa is an amazing young women we met in Iquitos, in some Divine flow like I rarely have seen. She was already familiar with the Ayahuasca medicine, and the Sanago (the plant that moves through the physical body, releasing trapped, cold energy and basically re-awaken the system) had been calling her for awhile. Her caretaker and friend, Alesha, had done research on several places to work with the plants, and my name was one of two physically written in her journal upon arrival in Iquitos. She thought to herself, ´if I meet either of these people, it is where I´m supposed to be.´ Within five minutes waiting in the lobby of their hotel, I walk in (remember I´m only in Iquitos a few days out of the month) as the owner passes me, and I hear ´You´re friends are waiting to talk to you.´ The Divine force behind this makes me think there is something possibly revolutionary going on here. I´m sure there has been very little research into healing quadriplegia with plant medicine, and the impact if it´s success could change many people´s lives. I believe Teresa is an angel working to bridge this for those working through the physical turmoil.

Amazing Mr X aka The Spiritualist Reign of Terror aka The Black Book

http://www.nytimes.com/2009/03/29/movies/29kehr.html?_r=3

CLASSIC FILM NOIR, VOL. 3
“Classic Film Noir, Vol. 3,” from VCI
Entertainment, an independent distributor in Oklahoma, offers significantly
upgraded editions of two intriguing films that have long circulated only in
dismal public domain versions. I had despaired of ever again seeing a decent
copy of Bernard Vorhaus’s “Amazing Mr. X” (1948), also known as “The
Spiritualist”; or Anthony
Mann’s “Reign of Terror” (1949), a k a “The Black
Book.” But here they are, and while not pristine, they’ve been brought back
to highly watchable form through a combination of chemical and digital
restoration techniques.
Both titles were originally released by the
long-gone British-American outfit Eagle-Lion Films, and both were photographed
by the brilliant and eccentric John Alton, one of the seminal stylists of film
noir. “It’s not what you light,” Alton once observed. “It’s what you don’t
light.” These two films are powerful studies in darkness and shadow, punctured
by bright beams of light — Alton’s trademark — projected from unseen sources
somewhere in the background of the deep focus frames.
“Mr.
X” is a gothic thriller starring the Austrian actor Turhan Bey, who brings
all his exotic charm (Turkish father, Czech mother) to the role of a fraudulent
psychic consultant attempting to draw a wealthy young widow (Lynn Bari) into his
clutches. The plotline allows plenty of opportunities for Alton to strut his
stuff: a nocturnal walk along a lonely, wind-swept beach; the halls of a
cliff-top mansion, echoing with ghostly music; a memorable séance on a sunny
California afternoon, during which ectoplasmic forms emerge thanks to some
ingenious work with an optical printer.
Left to his own devices, as he
appears to have been in “Mr. X,” Alton could come up with excessively elaborate
effects that distract from the drama. (At one point here his camera peers up at
an actress from the drain of a bathroom sink.) But he never fails to please the
eye, even as he steps outside the story.
“Reign of Terror,” a tale of
derring-do during the French Revolution, unites Alton with two other formidable
visual stylists, the director Anthony Mann (soon to move on to his famous series
of James
Stewart westerns) and the production designer William Cameron Menzies.
(Menzies, the designer of “Gone with the Wind,” is credited here only as a
producer, but his hand is unmistakable in the low ceilings and bold geometry of
the sets.) The collaboration yields an almost unbroken procession of complex,
compelling images, which somehow remain largely in the service of the
tongue-in-cheek screenplay credited to Aeneas MacKenzie and Philip Yordan.

De Ja Vu

http://majorityoftwo.blogspot.com/2009/03/deja-vu.html

Here is the post Ieft on that blog.

Confessions of a butterfly Henryk Goldszmit

http://korczak.com/Biography/kap-3.htm

Henryk read avidly as an escape his only escape. The world vanished and only the book remained. His journaling became his novel "Confessions of a Butterfly". The Sorrows of Young Werther by Goethe exemplifies his youthful romanticism, as that of many of the Polish students. He yearned for the Jews and Poles to be reconciled,but this was never to bear fruit and was product of his idealistic fantasy.Henryk is here portrayed from age 13-16. The narrator is self described as a slav cold natured and puzzled by his attraction to a dark eyed Jewess . He is curious about the mysterious "Jew", the Sphinx of nations.Inner division as part of assimilation: well worded! He made his narrator Polish who saw Jewishness through his eyes. Sex viewed as standing at the abyss. It was dangerous and wet dreams were degrading and undignified. Did he connect syphilis with his father's mental illness? His relationship and love for Stash. Did these feelings of Henryk's give rise to guilt? I do not think they did.

When he was fourteen his grandmother died, and there was no longer anyone
with whom to share those dreams. For a time he sought solace at her grave, which
was next to his grandfather's in the Jewish cemetery. The Jews, like the Poles
regarded the cemetery as a gathering place, almost an extension of their own
home, where one´s loved ones were always available to listen to problems and
often endowed with a wisdom they hadn´t had in life.
Bored by his strict
Russian gymnasium in Praga, a suburb on the right bank of the Vistula (probably
the only school the family could afford by then), reading became his salvation.
" The world vanished, only the book existed. "He began writing a journal, which
he would one day rework into'a novel titled Confessions of a Butterfly: it was a
slim volume with much of the romantic weltschmerz of The Sorrows of Young
Werther, which Henryk, like so many Polish students, had read avidly.
Both
the sorrows and the loves seem to be those of young Henryk Goldszmit from his
thirteenth to his sixteenth year, although the narrator describes himself as a
cold Slav from the North who is puzzled by his attraction to a dark-eyed Jewish
beauty he passes on the street. She rouses his curiosity about the mysterious
Jewish people-the "Sphinx of Nations." But rather than romance, it is
reconciliation that he yearns for. reconciliation between the Poles and the
Jews. Even at that early age it seems that Henryk was beginning to experience
the inner division that was part of the process of assimilation in this Roman
Catholic society. By making his narrator Polish, and viewing Jewishness through
his eyes, he was experimenting with his two identities-Pole and Jew.
Like
Henryk, the narrator has to cope not only with a mentally unstable father but
also with strange and confusing sexual stirrings. He has erections and wet
dreams that "degrade" his dignity as a man, and fears for his own sanity because
masturbating was believed to cause madness. Reassured by his doctor that
masturbation is not a disease, only a shortcoming, he is warned to avoid it, as
well as everything else that might overstimulate him-"nicotine, alcohol,
daydreams, and prostitutes, eighty percent of whom are infected." (Retaining his
belief in the harmfulness of masturbation, Korczak would write about his efforts
to break the boys in his orphanage of the habit. " If you overcome nature, you
overcome yourself, " he told them.)
The narrator resolves to work on
controlling himself, but cannot save a friend who has "succumbed" to a servant
girl. " I can boldly say he is standing at the edge of an abyss. " (It may be
that Henryk connected sex, which was "dangerous, unhealthy, and undignified,"
with his father´s condition. A part of him may have suspected that the illness
might be syphilis: the disease was rampant then and known to affect the brain.)
There is one person, a boy his own age named Stash, toward whom he feels "
not friendship but a kind oflove one can feel only toward girls. " Stash has a
girlish delicacy because of a heart ailment. He puts his arm around Stash's
shoulder during recess; holds his hand as they walk about the city. Watching a
sunset together" they both have tears in their eyes. " Why can´t one exchange
tears like wedding rings? . . . Our souls were joined together in silence. There
were no candles burnm . g before the altar, only the sun. No priest to bless us,
only the sky. No wedding guests to give us hypocritical congratulations, only
the fir, birch, and oak trees. No organs playing, only the wind. . . . I
experienced the most beautiful hour of my life. Why did I want to cry? " In his
Ghetto Diary Korczak would recall the strong feelings he had for this boy. ."
Fourteen . . . friendship (love) for Stash. "

Janusz Korczak Jozef Goldsmidt's breakdowns and a child's escapes

Janusz Korczak Biography (Henryk Goldschmidt)
[ back ] [ Index ] [ next ]
Confessions of a Butterfy
I am a butterfly drunk with life. I don´t know where to soar,but I won´t allow life to clip my colorful wings what a classic quote this really is and the escape of flight even in the mind is an escape a child would take and the disrespect for children is a lesson Henryk was never to forget.The adult world cannot intersect the world of the child. They are not compatible for the most part. The imagination for Henryk was a place to escape or disappear to and that he did and he wrote poetry and learned foreign languages and travel. Reading and writing are indeed escapes from a brutal,cruel and self-imposed ignorant world.

Henryk was tutored at home by governesses until he was seven, as was the
custom in educated circles, and then sent to a "strict, boring, and oppressive"
Russian elementary school where Polish language and history were forbidden
subjects. Punitive teachers pulled children by the ears and beat them with
rulers or a cat-o'-nine-tails.
He never forgot the way a boy who urinated on
the blackboard eraser as a prank was spread out on a desk by the janitor, who
held his legs while the composition teacher stood over him with a switch. " I
was terrified.It seemed to me that when they finished with him, I would be next.
I was ashamed, too, because they beat him on his bare bottom.They unbuttoned
everything -in front of the whole class. "
He became so nervous at the very
thought of going to school that his parents withdrew him after a few months. But
one lesson he learned there remained with him: Children are not respected by
adults. He would notice how children were trampled in the streetcar, yelled at
for nothing, slapped for accidentally bumping into someone. They were always
being threatened: " I´ll give you to a wicked old man! " " You´ll be put in a
bag! "" A beggar will take you away! "He would write of children as a powerless,
suppressed class, a little people subjugated by a race of big people: " The
adult world revolves around the sensitive child at a dizzying speed. Nothing, no
one can be trusted. Grownups and children cannot understand each other. It is as
if they are different species. "
Henryk was eleven in 1889 when his father
suffered the first of the breakdowns that would take him in and out of mental
hospitals for the next seven years and drain the financial resources of the
family. To escape the tensions in his troubled household, the boy disappeared
even deeper into the world of his imagination. At thirteen he was writing poetry
and expanding his horizons-he would learn foreign languages, travel, be a
naturalist, a writer.

The Dynamics of crisis mode

The Dynamics of crisis mode

http://thetruthandthetruthalone.blogspot.com/2009/03/dynamics-of-crisis-mode.html

The video herewith attached shows the suffering of those without means the casualties of a society engulfed and steeped in greed and self serving.

Posted using ShareThis

synch-ro-ni-zing: Grandpa Sidney, part 2

synch-ro-ni-zing: Grandpa Sidney, part 2
I garnered the bio of Douglas Fairbanks Jr, fervent Anglophile and citizen of the world and man of action as well as adept in the arts. Note my comment.

The Stair Landing: LibraryThing's Early Reviewer Program

The Stair Landing: LibraryThing's Early Reviewer Program

Breeze Daze: The Creative Spirit#c6006388462447824490#c6006388462447824490

Breeze Daze: The Creative Spirit#c6006388462447824490#c6006388462447824490

Salisbury Cathedral Wm Golding's The Spire Edward Rutherford's Sarum

http://majorityoftwo.blogspot.com/2009/03/bowl-of-roses.html

My comments in this blog about art and the imagination are certainly apropos.

Depictions in art, literature and
filmhttp://en.wikipedia.org/wiki/Salisbury_Cathedral Salisbury Cathedral by John
Constable, ca. 1825. As a gesture of appreciation for John Fisher, the Bishop of
Salisbury, who commissioned this painting, Constable included the Bishop and his
wife in the canvas (bottom left).The cathedral is the
subject of famous paintings by John Constable. The view depicted in the
paintings has changed very little in almost two centuries.The cathedral is also
the subject of William Golding's novel The Spire which deals with the
fictional Dean Jocelin who makes the building of the spire his life's work.In Edward Rutherfurd's historical novel Sarum, the narrative deals
with the human settlement of the Salisbury area from pre-historic times just
after the last Ice Age to the modern era. The construction of the
Cathedral itself, its famous spire, bell tower and Charter House are all
important plot points in the novel, which blends historic characters with
invented ones.The cathedral featured as the setting for the
2005 BBC television drama Mr. Harvey Lights a Candle, written by Rhidian
Brook and directed by Susanna White. A teacher takes a party of unruly London
fifth-form school children on an outing to the cathedral, and, unbeknownst to
them, marking the day 21 years previously when he had proposed to his girlfriend
who had later committed suicide. The journey is also his
personal pilgrimage to regain his lost spirituality.The cathedral was the
subject of a Channel 4 Time Team programme that was first broadcast on February
08, 2009 Art coming to life!

There is a certain leap of the imagination necessary in any appreciation of art. The mind has a life of its own embedded in art, and appreciation of art makes us literate in the biggest sense of the word.Salisbury Cathedral has a fascinating background as referenced in the wicki article above and was the setting of Mr Harvey Lights and the novel Sarum as referenced above. This Salisbury Cathedral I assume is the painting in the post, the English Cathedral.

Jozef the father of Janusz Korczak as erudite and learned

Misza Wroblewski in this picture

Mezenin

In front of Dom Sierot

http://korczak.com/Biography/kap-2.htm

He was erudite as a scholar intent on demthologizing the Talmud as stated. He, quoting the German and Hebrew sources, knew both German and Hebrew to accomplish this task of making the abstruse familiar, a familiar topic understandable to Pole and Jew alike. He did not take the easier route as was often done of condemning the book but sought by scholarly love to make it understandable. The book was blamed by Poles and assimilated Jews for the "evil behavior" of the Jews . His erudite overview quoting the Hebrew sources gives us a glimpse of his stature as scholar and his role as teacher and lecturer in Jewish marriage law at Kalisz where he met leading Jewish families and met his wife,then wife to be, Cecylia Gebicka,Janusz' mother. He was 30, she 17. Her father Adolf Gebicki was a textile manufacturer and assimilated Jew as well.Adolf was the son of a doctor with a moral fervor akin to Jozef's. Adolf was a folk hero and "saved the poor Jews of Kalisz from homelessness by convincing the governor to spare their dilapidated tenements from demolition. This bespeaks social action born from social concern for his kindred. Janusz had these same qualities as did his maternal grandfather and transferred that concern for acting in the lives of children and establishing orphanages.Adolf's wife and son moved to Warsaw to be near his daughter Cecylia, by now assuredly Jozef's wife and Janusz' mother.He died two years later and Emilia moved in with the couple.

Jozef´s last major publication, in 1871, was his dissertation on Talmudic
divorce law, a subject in which he specialized. Praised in an introduction by
his Warsaw University law professor for being the first to make this esoteric
topic accessible to the Polish people, Jozef was clearly intent on
demythologizing the Talmud, which many Poles blamed for the strange and even
"evil" behavior of the Jews. Unlike other assimilated Jews who joined the Poles
in criticizing the holy book as a backward influence on their people, Jozef
gives an erudite overview of Jewish law (quoting both German and Hebrew sources)
as it operated in Poland from the eleventh century to the nineteenth.
There
are no records as to when and how Jozef Goldszmit met his wife, Cecylia Gebicka,
but it may have been in 1874 when he lectured on Jewish marriage law in Kalisz,
an old industrial town in western Poland. He was thirty, and she seventeen. It
is probable that Jozef had introductions to the leading Jewish families in
Kalisz, among whom was Cecylia´s father, Adolf Gebicki. A successful textile
manufacturer active in both Jewish and Polish circles, Adolf, who himselfwas the
son ofa doctor, had an assimilated background and moral fervor similar to
Jozef´s. (He was even something of a folk hero to the poor Jews of Kalisz whom
he saved from homelessness by persuading the Governor to spare their dilapidated
tenements marked for demolition.) The following year, when he was fifty-three,
Adolf was "felled like an oak and paralyzed" (as his obituary would read). He,
his wife Emilia, and his son moved to Warsaw, perhaps to be near his daughter,
who was by then either married or engaged to Jozef. When he died two years
later, Emilia moved in with the newly married couple.
Although Korczak wrote
with deep affection in the Ghetto Diary of his " Grannie " (the only grandparent
he knew, and the only person in his household who "understood" him), he was more
reticent about his complex relationship with his mother, whose picture he kept
on his desk all his life. " My mother. Later about that, " he noted. But there
was to be no later.

II Jozef the father of Janusz Korczak Portraits of Famous Jews Moses Montefiore

Misza Wrobliewski right side of Korczak right picture

Cultural league dom sierot

dining room Dom Sierot

One of the orphans Szlomo Nadel?

The monographs crafted by Janusz father and uncle told of highly remarkable Jews who not accidentally propelled the world to higher consciousness. These proponents were part of the Jewish soul, so I have read, yet they were assimilated Jews steeped in Judaism, and philanthropists placed in positions to maximize their good to the then known world and the unfolding world.Montefiore and others fought with the force of virtue.Jozef expounded on these Jews as both loyal Jews and loyal citizens. The Polish citizenry would never countenance their status and regarded them with utmost suspicion which was not at all the general verdict of history. These brothers wanted to raise the level of Jewish and Polish consciousness soon forgotten in the pogrom activities that many Polish peasants engaged in. Such idealism was their obsession and a dangerous one for it focused the Polish mentality on the only too familiar and age old ancient preoccupation with raw anti semitism. This was the danger of their liberal intellectualism as it was termed in that it drew the attention to Jewry of the shtetls and to the ancient hatreds smoldering and awakened by the liberal intelligentsia. Note some photos of the activities of son Janusz in his activity with the orphanages with which he was involved. Consciousness was to be raised in a posthumous generation who truly appreciated the down to earth work he was obsessed in and not the flowery literature penned by his uncle and father, which precipitated consciousness of a sort, but Janusz' activities blared in one's face after the fact.

http://www1.yadvashem.org/visiting/temp_visiting/temp_index_korczak.html

Jozef also collaborated with Jakub on a series of monographs called
Portraits of Famous Jews, in which they hoped to enlighten the public about
remarkable Jews of high moral character. (They later expanded this project to
include famous Poles.) The first volume was on Moses Montefiore, the exuberant
philanthropist and financial advisor to Queen Victoria, who traveled the globe
with his carriage, wife, and doctor in tow, distributing large sums of money to
poor Jews for hospitals and orphanages, never neglecting to slip something to
the sultans and czars of those lands for their own poor.
" Sir Montefiore is
a Jew and he never forgets it. But he is also an Englishman, and an exemplary
citizen of his country who fights not with the sword but with the force of
virtue, " Jozef expounded in his flowery nineteenth-century Polish. This message
was one that both he and his brother would stress in all their writings: it was
possible to be both a loyal Jew and a loyal citizen of one´s country. At the age
of eighty-four, in failing health, Montefiore had not hesitated to make a
strenuous trip to Jerusalem when he heard his fellow Jews were once again in
dire need. " Even though the journey is dangerous, nothing will stop me, " Jozef
quotes him. " Having devoted my entire life to my people, I will not desert them
now. "
Known as the "Brothers Goldszmit," Jozef and Jakub used writing as a
tool to educate and raise both Polish and ]ewish consciousness. They wrote
numerous articles on the need to secularize Jewish education and upgrade Jewish
orphanages, and even turned their hand to fiction to address burning social
issues. One has only to read their stilted novels-Jozef´s on the need for
medical planning for poor Jews; Jakub´s on the plight of women driven to
prostitution-to understand why their dream of helping to create a genre of books
about Jewish life that would become part of Polish literature was doomed to
failure.
The Goldszmit brothers moved easily in the narrow stratum of
society made up of Polish and Jewish liberal intelligentsia. Their friends
included the most famous Polish writers of that period, many of whom created
Jewish characters in their novels with whom Polish readers could empathize. When
Jakub became editor of the Polish-language Jewish Kalendar, his Polish friends
contributed articles affirming their brotherhood with the Jews. The Kalendar´s
purpose, Jakub wrote, was to " enlighten Christians concerning Jews and Judaism
and to help bridge the gulf that still keeps the Jews separate. " But Jakub
infuriated the wealthy leaders of the small but influential assimilated Jewish
community with an article in the Kalendar criticizing their " spiritual poverty
." Labeling them a " class of religious hypocrites who do not believe in
anything ," he accused them of shirking their responsibility toward the poor
Jewish masses.

Jozef The father of Janusz Korczak

http://korczak.com/Biography/kap-2.htm

He passed along to his son Janusz the temperament of a visionary and a frustrated idealist , in my opinion, which Janusz Korczak was ultimately to become as this passage below from Lifton's biography indicates. His ideal of the craft schools for Jewish youth at that time was unrealizable and unattainable and perhaps even not wanted by the orthodox community for the day, not especially enthused for crafting a strong Polish nation state. He indeed was a crusader. Janusz was to go into a different equally passionate endeavor child psychology but with the same fervor.

Jozef was twenty when he wrote his first article for the Israelite (a
progressive Polish-language bimonthly which had just begun publication),
describing his nervousness on arriving in the big city to study law. In those
days Warsaw was a bustling tree-lined capital of half a million people, one in
six of whom were Jews who, except for a small assimilated circle, lived in
squalid poverty. With its Royal Palace, occupied by the Czar's Viceroy, its
skyline dominated by the onion-shaped domes of the huge Russian church, and its
cobblestone streets teeming with droshkies, wagons, porters, and vendors, Warsaw
could easily overwhelm an impressionable newcomer. Seeking a quiet place in
which to gather his thoughts, Jozef wandered into the synagogue on
Danilowiczowska Street, which, like everything else in this city, seemed grand
compared to what he had known in the provinces, only to have loud clanging from
the nail factory next door drown out the music and prayers. " Such things should
not be allowed to happen in a House of God, " he reported indignantly. It was
his first crusade, but not his last.
Like so many of his generation who had
become disillusioned with armed struggle after the failed insurrections against
the Czar, Jozef believed that the only way to create a strong Polish nation was
to build its economy from within. Wanting the Jewish people to be part ofthis
vision, he took time from his law studies to raise money for Polish-language
craft schools in both Lublin and W arsaw, where poor Jewish boys and girls could
learn skills that would equip them to enter the Polish work force. Both he and
his younger brother Jakub, who would follow him in law, wrote articles promoting
those schools.

Atahualpa Emperor of the Incas and Quechua culture

http://www.mnsu.edu/emuseum/cultural/southamerica/quechuan.html

http://en.wikipedia.org/wiki/Atahualpa

This the story of the capture and execution of Atahualpa through the duplicity of the Spanish conquistadors and Francisco Pizarro who were to burn him alive unless he converted to Catholicism and then strangled him afterward.

Terrace farming and irrigation

Pilgrimages known as APUS

A llamera is pictured

Those who speak Quechua as their first language are called Quechua Indians
by the dominant Spanish-speaking cultures. However, most Quechua speakers, who
live in numerous distinct cultural groups, prefer to identify themselves with
their Inca heritage. The Quechua refer to themselves as Runa, 'the people'.
Quechua language and culture were found in some cities of the Andean
highlands, including the old Inca capital of Cuzco in Peru, as well as
Cochabamba in Bolivia. Later, millions of Quechua families migrated from
the countryside to such national capitals as Lima, Peru, and Quito, Ecuador.
Communities of Quechua origin have also sprung up in places like Washington
D.C.; New York City; Madrid, Spain; and Amsterdam, Netherlands.
Many people
mistakenly assume that the Inca Empire spread the Quechua culture throughout the
Andes region. In fact, Quechua culture originated in central Peru at least
a thousand years before the rise of the Inca Empire in the early 1400's.
Most scholars believe that the Quechua language spread up and down the Andes as
a trade language, long before the Inca adopted it.

Quechua farming techniques have adapted to the ecological demands of the varied Andean landscape, a steep continuum of warm valleys, high plains, and cold upper slopes. They use sophisticated irrigation systems to water their fields and often preserve food by freeze-drying it in the cold mountain air. Llama and alpaca herds supply meat, wool, grease, fertilizer, fuel, and leather. These animals also serve as beasts of burden. Quechua-speaking groups built bridges and roads throughout the Andes, many of those routes are still in use today. Quechua artisans produced high-quality textiles and pottery. Traditional religious practices include the ceremonial use of coca leaf and pilgrimages to sacred mountains, known as Apus.
One of the most well known features of the Quechuan culture is that it is a culture that places great emphasis on community and mutual help (ayni). The social system is based on reciprocity: you help your neighbors, they do something for you in return.
The following are some common dances and rituals of the Quechuan culture. Qamili is a dance is practiced on a grand scale with a huge chorale and special dresses. It comes from the cities of Maca and Cabanaconde. Saratarpuy is a special variation of Qamili and it is practiced when people are sowing corn. To celebrate that special event they dance the saratarpuy, hoping they will have a good harvest.
A llamera is a Quechuan girl who takes care of the llamas. Llamera dances are very pretty, and were composed by the llameras who dance and sing while pasturing their animals or while traveling with the llamas along the lonely mountains. In the present, it is not just the mountain girls who sing and dance this but also girls in every city of the Andes in any major event or celebration.
The Quechua culture is a strong culture with its own unique history and life-style that has lasted for many years. Despite earlier oppression by the Spanish, the Quechua culture still remains strong in many areas today.

Quechua People Carol Cumes

The unique Quichua culture is as a result of their wanderings south along the ridges and valleys of the Andes and East into the rain forest of the Amazon. Other pouints worth noting are the following:

• they were the earliest conquered peoples of the Incas


• The Inca Empire spoke the same Quichua language


• Spanish colonization resulted in their level falling drastically


• November 16, 1532 The Inca Emperor Atahualpa was captured by Francisco Pizarro a main event of our history but more of that event later.


• Consequently, further Spanish expansion resulted and the diseases they brought greatly wiped out indigenous populations having no immunity to these diseases


• Ethnic Quichua from the speakers of Quichua. There is a distinction . The speakers total about 10 million. Many speakers of what are now dead languages adopted Quichua.


• Some have suggested that there are more speakers now than when the spanish first arrived.


• The Quichua were pre literate and recorded events by tying knots on ropes. From early on,they intermarried with the Spanish to have a separate ethnic group of Mestizos.


• Remote communities would be where to venture to locate pure blood Quichua.


• Roman Catholicism is widespread existing alongside pagan and animist tradition.


• The Latacunga festival of the Virgin attests to this religious plurality of coexistence.


• 
  
  
  
  

http://www.mnsu.edu/emuseum/cultural/southamerica/quechuan.html yet tb read

http://www.alpacas.com/AlpacaLibrary/QuechuaAbandonedRace.aspx yet to be read

http://www.peoplesoftheworld.org/text?people=Quichua

With a population around 2.5 million, the Quichua groups of South American
Indians are the largest of any American Indian group in the World today.
Aymara-Quechuan languages (of which the Quichua speak many dialects) are
collectively the most widely spoken of all indigenous languages in South
America. The Quichua are also the only people to have migrated both south along
the ridges and valleys of the Andes mountains and east into the rainforest of
the Amazon Basin. This early divergence in their migration paths has created
distinct mountain- and jungle-Quichua identity and culture.
The Quichua were
among the earliest peoples to be conquered by the Inca empire. Ironically, the
Inca empire itself consisted mainly of people who spoke the same Quichua
language! It wasn't until Spanish colonization, though, that their population
level fell drastically. One of the most important dates in history is associated
with this decline. November 16, 1532 marked the capture of the Inca Emperor,
Atahuallpa, by the Spanish conquistador, Francisco Pizarro. This blow to the
Incas was the single biggest factor in allowing further Spanish expansion in the
region, bringing with them the diseases that would eventually wipe out millions
of native peoples.
Today we must distinguish ethnic Quichua from speakers of
Quichua. The latter total somewhere around 10 million, since many speakers of
what are now dead languages later adopted Quichua as their language. Numbers are
impossible to confirm, but some have suggested that there are more
Aymara-Quechuan speakers in South America today than when the Spanish first arrived.
Spanish colonization
has, over the past five hundred years or so, created interesting mixtures in
Quichua culture. Before the Spanish arrived, the Quichua were pre-literate -
having no true writing system. However, they developed an interesting way of
recording events by tying knots in cord. Inter-marriage with the Spanish was
practiced from the early days, creating "Mestizos" who are virtually counted as
a separate ethnic group! One has to venture into remote communities these days
to find majority "pure-blood" Quichua. While Roman Catholicism is today
widespread following the efforts of (mainly Spanish) missionaries, pagan and
Animist tradition happily co-exists alongside it.
For example, some of the
photographs on this page were taken at the annual two-day La Virgen de las
Mercedes festival (known locally as the Fiesta de la Mamá Negra) in Latacunga,
Ecuador. Officially a Roman Catholic religious celebration, as you would
expect, local alcohol bars are closed on the first night of the
festival. The second day begins with a traditional mass; it is easy to believe
you are in Rome itself. Immediately after mass, a statue of the Holy Virgin is
carried through the streets. Locals throw garlands at the statue in hopes of
receiving blessing and good favor. Then, just as the day before, cross-gender
dressing and masked-costume street dancing form the bulk of the activities. The
public parade of sacrificed, butchered pigs, adorned with other dead animals as
well as packets of cigarettes and bottles of wine and liquor are also to be
seen. Men wear these ritual, pagan offerings to the spirits like a backpack as
they accompany the dancers and musicians through the streets. I know of no
official comment on this "Roman Catholic" festival from The Vatican, but it
surely must not approve!

Chakra Vajrayana Bonpo tradition

http://en.wikipedia.org/wiki/Chakra

Vajrayana and Tantric Buddhist teachings involve a voluminous list of topics in Tibetan Buddhist teachings. Energy imbalanxces give rise to the rationale of balancing the chakras and the healing systems for such balancing as well as shamanic healing have come to the fore,attempting and often syuccessful at holistic healing. Symptomatic of imbalances are the following:

• losing touch with feelings and sensations






• living in one's head-subtle anxieties arise






• the person reaches out for "compensating" experiences






• The kye-rim (Tibetan) and dzog-rim (Tibetan) stages work with the 'chakra' (Tibetan: khorlo). --- the two Tietan stages above are involved with the balancing.





• pranic centers movement of prana can not be separated from experience-each of the 6 major chakras are linked to each of the 6 experiential qualities of the 6 realms of exiastence





• Tenzin Wangyal Rinpoche uses an isnightful conputer analogy in which the chakras are likened to hard drives and one file is always open. What is displayed by the file shapes experience.
  





• Yoga opens the chakras and filters in positive experiences, qualities associated with a particular chakra. This would presuppose what chakras are weakened and out of balance and would imply which therapy map as it were would be most appropriate in balancing them and opening them. I recall reading where the Christ opened the chakras of the Magdalene to experience the Christ in other realms. Could this be what the secrets of the gnostics consisted of, and what the Christ alluded to as ,in part, the mysteries of the Kingdom of Heaven.? How many were privy to all of these secrets we could never know, at least not in the present. Just conjectural at present.





• A seed or syllable evokes the password to open the file or chakra. The supreme improtance of chanting and mantras in the Eastern traditions or ,in the semitic tradition, of utterance of speech or correct words, the power of words to create worlds, if we only knew the words to utter in our blighted ignorance.





• Tantric practice produces bliss, I am assuring myself, blissful states even though short lived,and leads to control over perception and cognition.Some would say a never ending state is tantamount to becoming a god, bodhissatva or like compassionate individual who cannot die.

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According to contemporary buddhist teacher Tarthang Tulku, the heart
chakra is very important for the feeling of existential fulfillment.[citation
needed]
A result of energetic imbalance between chakras is an almost
continuous feeling of dissatisfaction. When the heart chakra is agitated, people
lose touch with feelings and sensations, and that breeds the sense of
dissatisfaction. That leads to looking outside for fulfillment.
When people
live in their heads, feelings are secondary, they are interpretations of mental
images that are fed back to the individual. When awareness is focused on
memories of past experiences and mental verbalizations, the energy flow to the
head chakra increases and the energy flow to the heart chakra lessens. Without
nurturing feelings of the heart a subtle form of anxiety arises which results in
the self reaching out for experience.
When the throat chakra settles and
energy is distributed evenly between the head and the heart chakras, one is able
to truly contact one's senses and touch real feelings.[10]
Chögyal Namkai
Norbu Rinpoche teaches a version of the Six Lokas sadhana which works with the
chakra system.[citation
needed]
The kye-rim (Tibetan) and dzog-rim (Tibetan) stages work
with the 'chakra' (Tibetan: khorlo).

Bön
Chakras, as pranic centers of the body, according to the Himalayan Bönpo tradition, influence the quality of experience, because movement of prana can not be separated from experience. Each of six major chakras are linked to experiential qualities of one of the six realms of existence.[11]
A modern teacher, Tenzin Wangyal Rinpoche uses a computer analogy: main chakras are like hard drives. Each hard drive has many files. One of the files is always open in each of the chakras, no matter how "closed" that particular chakra may be. What is displayed by the file shapes experience.
The tsa lung practices such as those embodied in Trul Khor lineages open channels so lung (Lung is a Tibetan term cognate with prana or qi) may move without obstruction. Yoga opens chakras and evokes positive qualities associated with a particular chakra. In the hard drive analogy, the screen is cleared and a file is called up that contains positive, supportive qualities. A seed syllable (Sanskrit bija) is used both as a password that evokes the positive quality and the armor that sustains the quality.[11]
Tantric practice eventually transforms all experience into bliss. The practice liberates from negative conditioning and leads to control over perception and cognition.[11]
Tenzin Wangyal Rinpoche teaches a version of the Six Lokas sadhana which works with the chakra system.