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.

Chakra Gardens Peru Andes Incas etc Pineal eye

AJNA THE THIRD EYE THE PINEAL EYE THIS IS FOR ANOTHER POST AND IS DEPICTED PICTORIALLY BELOW ARTHUR AVALON'S BOOK CALLED SERPENT POWER IS REFERENCED

Note my prior post on Ayahuasca medicine and assoicated topicas for the link to the story of CAROL CUMES These chakras exist in man's etheric double and are wheel like voritces of energy. They permeate from a phyiscal point in the body. They are "rotating vortices of subtle matter" and focal to the transmission and reception of energies. There are 7 major energy centers or wheels of light in the "subtle body". In Hi9nduism and New Age Spirituality,the chakras are believed to interact with the body's ductless endocrine glands and lymphatic system feeding "in" good bioenergies and disposing of unwanted bioenergies. Much of our original information comes from the Upanishads passed orally for over 1000 years and then written down 1200-900 BCE. Note the etymology below. The study of the chakras is central to differing therapies as detailed below. Balancing the energetic meridians is a common element or goal aimed at in these therapies.Note the following subtopics for further study

• esoteric anatomy




• Agamas or tantras (bodies of sceripture)




• Kundalini or "rising upward- Yoga practice




• Emanationist theory -Kundalini energy unleashed at creation -coiled and sleeping at the base of the spine--- Kundalini Yoga arouses it and it rises back up through the increasingly subtle chakras until union with G-d in the Sahasrara chakra They are therefore part of an emanationist theory, like that of the kabbalah in the west, lataif-e-sitta in Sufism or neo-platonism.

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

Chakra (derived from the Sanskrit cakraṃ चक्रं, Phonetic
pronunciation "chukr", Pali: chakka, Tibetan: khorlo, Malay: cakera) is a Sanskrit word
that translates as wheel or disc.
Chakra is a
concept referring to wheel-like vortices which, according to traditional Indian
medicine, are believed to exist in the surface of the etheric double of man.[1] The
Chakras are said to be "force centers" or whorls of energy permeating,
from a point on the physical body, the layers of the subtle bodies in an
ever-increasing fan-shaped formation (the fans make the shape of a love heart).
Rotating vortices of subtle matter, they are considered the
focal points for the reception and transmission of energies.[2] Seven major
chakras or energy centers (also understood as wheels of light) are generally believed to
exist, located within the subtle body. Practitioners
of Hinduism
and New Age
Spirituality believe the chakras interact with the body's ductless endocrine
glands and lymphatic system by feeding in good bio-energies and disposing of
unwanted bio-energies.[3]
Much of the
original information on Chakras comes from the "Upanishads", which are
difficult to date because they are believed to have been passed down orally for
approximately a thousand years before being written down for the first time
between 1200–900 BCE.

Etymology
Bhattacharyya's review of Tantric history says that the word chakra is used to mean several different things in the Sanskrit sources:[5]
"Circle", used in a variety of senses, symbolizing endless rotation of shakti.
A circle of people. In rituals there are different cakra-sādhanā in which adherents assemble and perform rites. According to the Niruttaratantra, chakras in the sense of assemblies are of 5 types.
The term chakra also is used to denote yantras or mystic diagrams, variously known as trikoṇa-cakra, aṣṭakoṇa-cakra, etc.
Different "nerve plexus within the body".
In Buddhist literature the Sanskrit term cakra (Pali cakka) is used in a different sense of "circle", referring to a Buddhist conception of the 4 circles or states of existence in which gods or men may find themselves.[6]

Models
The study of the Chakras is central to many different therapies and disciplines. Subtle energy is explored through practices such as aromatherapy, mantras, Reiki, hands-on healing, flower essences, radionics, sound therapy, color/light therapy, and crystal/gem therapy, to name a few. Acupuncture, shiatsu, tai chi and chi kung focus on balancing the energetic meridians that are an integral part of the chakra system, according to Vajrayana and Tantric Shakta theories. Several models will be explored in the following sub-headings.

Hindu
In Hinduism, the concept of chakras is part of a complex of ideas related to esoteric anatomy. These ideas occur most often in the class of texts that are called Āgamas or Tantras. This is a large body of scripture, most of which is rejected by orthodox Brahmins.[7]
There are many variations on these concepts in the Sanskrit source texts. In earlier texts there are various systems of chakras and nadis, with varying connections between them. Various traditional sources list 5, 6, 7, or 8 chakras. Over time, one system of 6 or 7 chakras along the body's axis became the dominant model, adopted by most schools of yoga. This particular system may have originated in about the 11th century AD, and rapidly became widely popular.[8] It is in this model where Kundalini is said to "rise" upward, piercing the various centers until reaching the crown of the head, resulting in union with the Divine.

Tantric
The chakras are described in the tantric texts the Sat-Cakra-Nirupana, and the Padaka-Pancaka,[9] in which they are described as emanations of consciousness from Brahman, an energy emanating from the spiritual which gradually turns concrete, creating these distinct levels of chakras, and which eventually finds its rest in the Muladhara chakra. They are therefore part of an emanationist theory, like that of the kabbalah in the west, lataif-e-sitta in Sufism or neo-platonism. The energy that was unleashed in creation, called the Kundalini, lies coiled and sleeping at the base of the spine. It is the purpose of the tantric or kundalini forms of yoga to arouse this energy, and cause it to rise back up through the increasingly subtle chakras, until union with God is achieved in the Sahasrara chakra at the crown of the head.

VAJRAYANA AND TANTRIC BUDDHIST CONCEPTIONS COME IN THE NEXT POST

Carol Cumes Quechua people Willka Tika children's fund,

http://www.chakragardens.com/

http://ayahuascameghan.blogspot.com/2009/01/big-news-from-infinite-light-peru.html

The below was posted by me on the Ayahuasca blog and was really moving me as few as other articles I have read of disinterested love for our fellows on earth.

Carol Cumes the visionary, owner and creator of Willka Tika Garden Guest
House has been living in the sacred valley for over 20 years. she has not only
created a magical retreat center to visit but she has tirelessly worked to
educate and preserve the teachings of the Quechua people, the isolated mountain
people of the Andes thought to be direct descendants of the Inca Empire. You can
read her story in her first book "Journey to Macchu Picchu". She has recently
written a new book called "Chakra Gardens" about the sacred healing gardens on
her property and with the amazing photographs taken by Greg Asbury has created a
truly spectacular work of art.

Carol's work with the Andean children is truly a
godly work of love if ever I heard of one. I am going to get her books mentioned
and visit on the web her magical retreat center. Your post moved me as I have
not been in years. This not an accidental stumbling on your article.

Korczak Haskalah and leaping the fence

Janusz Korczak's grandfather was an exponent of Haskalah and in that way confronted his Jewish identity. He was a dreamer and man of action as was his grandson Henryk. Hirsh cut off his beard and side locks, took off his caftan for a western suit, and Polish became his mother tongue rather than Yiddish. This aping of the west was reflective of the Jewish young to burst the bonds of what they considered the confining ghetto, what the rabbis considered as fences around the Torah a necessity to safeguarding the Torah values they held dear and indispensable for identity. Cnturies of pogroms in the diaspora inbred among the Jews of Eastern Europe a standoffishness to Gentiles and a feeling of comfort among their own. "Don't get mixed with the outside and remain pure" the rabbis warned. Hirsh thought to become western in the Haskalah he could still maintain those Torah values. He leaped the fence got his medical degree married Chana Eiser and became the first doctor in his town of Hrubieszow. He gave his 3 sons and two daughters Christian names as well as Hebrew names.Hirsh remained a Jew however and did not convert and lived among an intransigent population for the most part of his peers who refused modernization and bridges with the west that he tried so hard to build . The Poles retorted with the all too familiar pattern of hard core resistance and suspicion to those Jews who tried to assume modernity in their dress and their imitation of the gentile culture.

Henryk had stumbled upon a problem -the Jewish problem- that confronted all
Polish Jews at some time in their lives. He would learn that his paternal
grandfather, Hirsh Goldszmit, after whom he was named, had spent his life trying
to solve it. Hirsh died at the age of sixty-nine in 1874, just a few years
before his grandson was born, in the provincial town of Hrubieszow, southeast of
Lublin.
Hirsh was a dreamer and a man of action, much as his grandson would
be. In the early nineteenth century he joined the Haskalah, the Jewish
Enlightenment movement that encouraged Jews to become part of the secular world.
The Jews had been welcomed into Poland by the Polish kings in the Middle Ages,
but they had remained isolated in the society. Hirsh and his fellow maskilim
tried to convince them that if they cut off their beards and sidelocks,
exchanged their long caftans for Western suits, and made Polish rather than
Yiddish their primary language, they could still retain their spiritual values.
It was an arduous task Centuries of discrimination in the diaspora had made them
suspicious of Gentiles and comfortable only among themselves. " Build a fence
around the Torah, and don`t get mixed up with anything from the outside " was a
popular saying.
Somehow Hirsh, whose father was a glazier and trader in
rabbit skins, managed to leap over the fence and make his way to medical school.
After receiving his degree, he married Chana Ejser, two years his junior, and
became the first doctor in Hrubieszow's small Jewish hospital. In true Haskalah
spirit, Hirsh gave his three sons and two daughters Christian as well as Hebrew
names, and as a leader in the Jewish community -whose three thousand Jews made
up half the town´s population- he took advantage of any chance to praise ways in
which Poles and Jews worked together. Soliciting funds for his small hospital in
the regional Hebrew newspaper, Hirsh commended the two rabbis who had gone about
like "beggars" collecting donations in spite of advanced age, poor health, and
little means of their own, as well as the Gentile on the charity board who
"spared no effort" in helping them.

But Hirsh´s claim that a secular education would not lead one´s children away from their own faith and into the dreaded jaws of conversion was weakened in 1849 when his eldest son, eighteen-year-old Ludwik, converted. Although conversion was not an uncommon occurrence in that impassioned period of Polish uprisings against the Russians, Hirsh himself remained a Jew, continuing to exhaust himself with projects that would build bridges between his people and the Poles.
It was not only the intransigence ofhis own people that made Hirsh´s task so frustrating, but the fact that a good many Poles did not consider a Jew, no matter how enlightened, a Pole. When Korczak´s father, Jozef, was born in 1844, Hirsh had to go to the Office of Non-Christian Religions with two Jewish witnesses to register him. He took the capmaker and the innkeeper. Four years later, he asked the synagogue caretaker and the ritual slaughterer to testify to the birth of his next boy, Jakub. Rather than converting like their older brother, Jozef and Jakub would carry on their father´s assimilationist mission by dedicating their lives to projects that would lift poor Jews into the mainstream of Polish society.
When he was a small boy, Jozef went to Hebrew school in Hrubieszow, for the maskilim believed in giving their boys a grounding in Torah before their secular schooling. He was attending a Polish gymnasium in Lublin during the failed uprising of 1863, reciting with the rest of his classmates the patriotic poems of Poland´s three great nineteenth-century Romantic poets, Adam Mickiewicz, Juliusz Slowacki, and Zygmunt Krasinski-poems he would pass on to his son, along with a yearning for national liberation from the Russians.
Little of Jozef Goldszmit in his healthy, productive years has come down to us except through his own articles and books. We haven´t even a photograph to divulge whether he was responsible for his son´s fair complexion and baldness as well as his patriotic fervor. In the Ghetto Diary Korczak writes: " I should devote a great deal of space to my father. I tried to put into practice the goals he strove for, and which my grandfather pursued with such pain. " But Korczak was never to fill in his complex feelings about this father who, like him, had literary aspirations as a young man.

shamanism spiritual healing

http://shamanic-healing.org/healing.htm

http://shamanic-healing.org/whatissh.htm

We are reverting back to holistic and ancient notions of healing used in the Hellenistic and other indigenous mysteries, truer than the dichotomies modern science would have us indulge in.

Note the wisdom of the Eleusinian mysteries. Dr Hoeller who lectured on the gnostic and Eleusinian mysteries maintained the adepts of these mysteries lost their fear of death but regarded their involvement as highly secretive. In these times much more is revealed. Dream time regression is often used by the indigenous cultures often more so by the Aborigines,so I am informed. Soul intrusion(s) as chronic traditions have been a common plague of many for years and their removal is healing indeed.The rituals used to effect the below referenced states of the soul may be unconsciously or subliminally apprehended but nonetheless real for such apprehending.Holistic shifts in consciousness through exploring the unconscious was done by Freud but not in this manner, but in a pseudo scientific frame of reference. Ibbur or soul attachment may be a multiple function of healing to accomplish a completion of what the soul couldn't accomplish previously? Note the Kabbalistic studies and exercises are similar in their goals . Has this been semantics all the while?

The Shamanic Healing Institute is open to all people who seek guidance, healing,
or relief, from spiritual unrest manifested in mental, emotional or physical
symptoms. The Institute provides healing services using techniques selected by
the Shaman for their effectiveness and synergistic effect for the client. For a detailed brochure, click here.
Spiritual
Healing/Counseling
The Shamanic practitioner uses healing ceremony and
selects the most appropriate energy medicine techniques. The Shamans of the
Institute have acquired many sacred healing rituals to facilitate the
elimination of dis-ease and restore harmony and integrity. A typical session
includes an interview/assessment of the concern/issue. The practitioner
determines the location of the source of dissonance and then disengages the
energy form. A healing ritual is performed to alleviate the discomfort, pain or
symptom(s). Session(s) conclude with further directions and a blessing to
complete the healing.
Divination
Divination involves a reading of your
luminous energy body. You are given information on your past, present, and
future. Subjects addressed may include Spiritual Growth, Finances, Health,
Relationships, Career, Past Lives, Relocation, Soul's Purpose, Soul Wounds, and
Your Questions.
Soul Retrieval
Designed by Paul M. Sivert, L.C.P.C.
Cross-Cultural Shamanic PractitionerThe intent of this ceremony is to heal soul
loss by gifting soul elements, medicine gifts and a power animal to the
Client.Indication for soul retrieval is soul loss. Soul loss may be expressed by
a person as feeling or thinking that something is missing, they don’t feel whole
or their empty inside and they don’t know how to get it back, though they have
tried other therapies or intervention strategies. Behavioral health intervention
doesn’t heal soul loss. There are wounds to the soul due to experiences in the
person’s life that causes a part of their essence to be shut off to them, or
lost to them in some way. At times, someone may make an erroneous, unconscious
bargain to give a piece of their soul in exchange for what is perceived as
necessary to their survival, i.e., love, attention, protection, etc. It is
important to understand that these decisions usually are not thought of at the
time as involving the soul and may not be made consciously. They often occur at
a very young age without a conceptual understanding of the bargain being made.
Additionally, a person may not remember when a piece of their soul was taken or
“lost.”Soul loss may occur in the present life or may be carried over from a
past life. It is safe to say that most people will incur some amount of soul
loss throughout their lifetime, though most often it is out of the person’s
awareness. Soul Retrieval is a healing process of returning the energy the
essence of you and what’s yours back to you. It is possible for a person to
function without knowledge of what’s missing. Traditionally, it is accepted that
only Shamans initiated into a Shamanic tradition and trained in the application
of the soul retrieval ceremony are qualified to perform soul retrievals. It is
recommended that others not attempt this procedure. The function and
responsibility of the Shaman is to know where to journey to the most appropriate
spiritual landscape for retrieving the energy of the person’s missing soul or
essence so it may be retrieved and gifted to the person. Soul Retrieval Ceremony
is a complicated healing process that brings positive outcomes to the person
mentally, emotionally and physically, and often takes more than one session to
accomplish. I have been providing the Soul Retrieval Ceremony with incredible
wonderful life changing outcomes for years. If you think or feel you have Soul
Loss contact me at paul@shamanic-healing.org. Don’t
delay the Soul Retrieval Ceremony has the potential to heal and change you life
now.
Extraction
Extraction is the removal of a spiritual intrusion from
an individual that manifests as the existence of a chronic condition, usually in
a physical form. The Shaman performs a healing ceremony with you to extract
(remove) the spiritual intrusion(s). Extraction may be performed on homes and
work settings.
Past Life Regression Therapy
The objective is to heal a
karmic lesson by utilizing past life, age, pre-natal, or dreamtime regression.
The regression technique has been found to be an effective method to access
memories from the unconsciousness, that when processed create a holistic shift
in consciousness.
Hypnosis
The structured protocol is safe and relaxing
while providing an opportunity for the subconscious to receive a suggestion for
change. Some of the applications of hypnosis are to change negative/addictive
behaviors, (i.e.) smoking, overeating, alcoholism and stress to behaviors that
promote a healthy lifestyle.
The Shamanic Healing Institute’s Shamanic
Practitioners provide healing services by appointment at our Healing Center
located at Historic Savage Mill in the Carding Building Suite 214. To schedule a
healing session of any nature, please contact us at 301-362-2221 or paul@shamanic-healing.org. If
your choose to call, please leave a message. Messages are checked
regularly.
Sometimes we do provide healing services off-site at home or a
business so you may inquire about these services as well.
The word shaman comes from the language of a tribe in Siberia, according to Mircea Eliade, a scholar of religion, a shaman is a man or woman who "journeys" in an altered state of consciousness. Thus, shamanism is the application of what the shaman does.
In his book The Spirit of Shamanism, Roger N. Walsh, M.D., PhD. defines Shamanism as follows: "Shamanism can be defined as a family of traditions whose Practitioners focus on voluntarily entering altered states of consciousness in which they experience themselves or their spirit[s], traveling to other realms at will, and interacting with other entities in order to serve their community." There are many important phrases or key terms included in this definition. The first of which is "traditions." Traditions according to the dictionary are beliefs that are handed down [to the next generation] because of their effectiveness. In the shamanic context, these beliefs are being applied to spiritual healing, which may have an impact on the emotional/mental and physical aspects [bodies] of the individual as well. The shamanic traditions are not surprisingly different from culture to culture setting. This leads to the speculation that these traditions have an original source. .

The shamanic journey is the most common practice of the traditions. The journey is usually induced by rhythmic drumming or other percussion sound, a rattle for example. The uses of the shamanic journey are many: such as diagnosing or treating illness, for acquisition of power through the interaction with spirits, i.e., power animals, spiritual teachers and angels. It is vital that the shaman maintain a relationship with their spiritual helpers as to receive instruction and information to help the patient.
The next key word in the definition is "voluntarily." The shaman must have mastered the experience of contacting spiritual entities to receive information that will be helpful to their patient and themselves, whatever the situation may be. A major skill that is acquired in the training process is spirit vision. This skill involves the development of a capability to organize, understand and communicate with the visionary data that one is presented with while in an altered state of consciousness at will.

Some teachers instruct on the ability to be in two worlds simultaneously. The worlds are revealed to the shaman when journeying into the altered state of consciousness. Carlos Castaneda termed these states "nonordinary reality." In his book The Way of the Shaman, Michael Harner writes "...altered state of consciousness and learned perspective that characterize shamanic work... involves not only a 'trance' or a transcendent state of awareness, but a learned awareness of shamanic methods and assumptions while in an altered state." The experience in the shaman's universe is the existence of three worlds: upper, middle and lower, which are joined in relationship by spiritual energy more than by physical properties. Dr. Walsh describes, "...central axis takes three main forms, all of them common to diverse cultures and myths... the first is the common. the 'cosmic mountain' at the center of the earth. The second is the 'world pillar' that many hold up the sky. The third is the highly symbolic 'world tree' symbol of life, fertility and sacred regeneration...." For the shaman, the multilayered worlds traveled through the altered state of consciousness are a direct experience. The last key word pertaining to this definition is "Serve." Connie Newton, my teacher of the Integrated Awareness Technique is constantly reminding us that as healers we must serve. To learn the knowledge is not enough. We must use our healing capabilities for the good of others and ourselves. Shamans are committed to the art of healing to the people of the community. The practice of these healing traditions is often referred to as energy medicine. The goal of energy medicine is to provide a healing to the recipient. The format of a healing is the ceremony where the shaman applies his or her healing protocols which have passed down from the practitioner's teacher, from generation to generation therefore establishing the traditions. The knowledge is ancient but it is always growing or evolving. Thus, the shamans of today practice energy medicine traditions that have evolved in their effectiveness and practicality.
Shamanism is an ongoing expanding body of energy medicine that is rooted in tradition. The shaman applies the energy medicine protocols for the healing of the people he or she serves.

Korczak child of the drawing room from Betty Jean Lifton's bio

http://korczak.com/Biography/kap-1.htm

His experience as a child with his father taking him to a nativity play showed his reactions as a child to fright and the unknown and to surprises . As he would write later of this incident, to force no unwanted surprises on a child. His father was a pedagogue. It seems Henryk (Janusz) was terrified by the devil in the play and his father was insensitive and uncomprehending the boy's fears. Death of his canary and the insensitivity around him were an expected part of his childhood and when Henryk erected a cross for the bird's grave, he was reminded by the janitor's son the canary was Jewish and so was he. The other boy was Catholic and a Pole. These little scenes are so cosmic and impregnated when engaged in later recall by Janusz now grown.

Sometimes Henryk was summoned to meet the guests and recite the Romantic
ballad by Adam M ickiewicz that all good Polish children were required to
memorize for such occasions: "The Return of Daddy." He would stand pale and
awkward as he began: "Daddy is not coming back! Daddy is not coming back!"
-becoming as he spoke the child who feared his father would be killed by bandits
on his way home from a business trip. The father was eventually spared by the
bandits, who were moved that a child was waiting for him. But little Henryk was
never spared the "false smiles" of the men with prickly beards who blew cigar
smoke in his face, and the strong perfume of the women who tried to draw him
onto their laps. (Until he was reprimanded for it, he wiped his face thoroughly
after each kiss.) He was embarrassed by the senseless ques- tions and hollow
laughter: Whom did he resemble? Oh, he was such a big boy! Just look how he'd
grown! Didn´t they know that children don´t want to be touched or kissed by
strangers? Even his mother and father seemed like strangers at such moments.
His father had already become unpredictable. He tweaked Henryk´s ears quite
hard despite the most emphatic protests from the boy´s mother and grandmother.
"If the child goes deaf, it´ll be your doing," his mother would say. Once, when
the boy had an exciting piece of news, he ran into his father´s study and tugged
at his sleeve. Jozef exploded at him for causing an inkblot on an important
piece of paper. Yet at other times his father would act like a friend,
especially during the Christmas season, when he would take Henryk and his sister
to a Nativity play. His mother was always nervous when the children were out
with Jozef Sometimes it seemed to the boy that his charming, mercurial father
was as dangerous as the janitor´s son. He exuded a reckless male sense of
freedom that was both exciting and terrifying.
Something in Henryk knew that
there was reason for his mother´s concern. "Mama was right to be reluctant about
entrusting her children to the care of her husband," he would say when looking
back on that time, "but just as rightly my sister and I would welcome such
excursions with whoops of delight and remember fondly even the most strenuous
and disastrous pleasures sought with an amazing intuition by that not
particularly reliable pedagogue-my father."
One year when he went with his
father to a Nativity play in the long, overheated hall of an orphanage, his
father agreed with "a mysterious, strange lady" that his son would see better
ifhe sat with the other children in the front row. Already overwhelmed by the
air of mystery in the packed house, the boy panicked at the thought of being
separated from his father. He also remembered that he was always terrified when
the Devil and Death came prancing out.He called out helplessly as he was being
led away. "Daddy!" His father, not comprehending, replied only. "Go along, silly
boy" On the way to his seat, he kept asking the woman whether Herod and the
Devil would appear, but she was as unaware of his anguish as his father. "Wait
and see, " was all she said. It was not by chance that the future educator would
instruct teachers: "Don´t force surprises on children if they don´t want
them."

janusz korczak warsaw paris of the east

It was part of his nature to accompany the children to Treblinka and his life was of a pattern to make moral decisions defined by his actions.

It was not something to take account of, and he would not understand our magnifying of his actions.

He would write that children's' games were not frivolous but stretched their boundaries.
http://korczak.com/Biography/kap-1who.htm

To go in search of Janusz Korczak, as i did, was to seek a man who was no
longer there in a place that was no longer there. His multi-ethnic world no
longer exists. Warsaw, once called the Paris of the East, vibrant with
caf‚s,
fine restaurants, and cabarets, was leveled by the Germans during the
uprising
of the Poles in 1944. Rebuilt after the war (with the baroque
Palace of Culture,
an unwelcome gift from the Russians, dominating the
skyline), the city resonates
with economic and political discontent.
During my four trips to Poland and
my two trips to Israel between 1979
and 1986, the Korczakians were always
generous enough to delve into their
memories for one more detail about their
experiences with Korczak. in the
sparse archives in Warsaw and Israel I was able
to find a few books of
reminiscences by people who had known Korczak in one
capacity or another.
There were also copies of his twenty-four published fiction
and nonfiction
books-many of them autobiographical-as well as the newspaper and
magazine
articles, numbering over one thousand, that he wrote throughout his
life.
Other than the six dozen letters written in the late twenties and thirties
that were saved by their recipients in Palestine, all that remains of
Korczak's
private papers is the diary that he wrote in the last desperate
months of his
life. Smuggled out of the ghetto after his death, it was
sealed up in the walls
of his Catholic orphanage in the Warsaw suburb of
Bielany and retrieved after
the war ended.
Although Korczak died a year
before the Warsaw Ghetto
Uprising, many of his surviving Jewish orphans and
teachers returned to Poland
from all over the world to honor him during the
commemoration of the Uprising´s
fortieth anniversary in April of 1983. They
came reluctantly, some because of
the imposition of martial law in 1981 and
the disbanding of Solidarity, but most
because of the pain of reliving the
past and of seeing how little remained of
the world they had known.
It
is this lost world of Janusz Korczak, and of
Warsaw's 350,000 Jews, that one
encounters when one visits the former site of
the Jewish quarter. It had
been walled in by the Nazis to make the ghetto, and
then burned by them to
make the barren stretch of rubble that for many years
after the war the
Poles referred to as the "Wild West." New buildings have
gradually risen
over the ashes and rubble. The Ghetto Fighters Monument sits in
the center
of this unnatural landscape, reminding one of the unnatural cruelties
which
were committed there.
The International Janusz Korczak Association, based in
Warsaw, invited its members to an unveiling of his bust that now commands the
front courtyard of the former Jewish orphanage. The irony would not be lost on
the Old Doctor that the four-storied white building, gutted during the war, was
restored in the mid-fifties without the garret room that had served as his
study. The stretch of roof is no longer broken by the graceful arc of the
three-paned window through which he had peered at the children playing below and
fed the wild sparrows who kept him company. When the unveiling ceremony was
over, the Korczakians wandered through the orphanage, looking-for what?
Themselves as children or apprentice teachers? For the Old Doctor? For Stefa
Wilczynska, who had been his codirector for thirty years?
The Polish orphans
who live there now moved like phantoms through the halls, making room for the
old phantoms who had come back. They invited us to sit in the large recreation
room, which had also served for dining and studying in Korczak's day, to watch
them perform two short plays: one a humorous skit based on a scene from King
Matt; the other a reenactment of the march by Korczak and the Jewish orphans to
the train that transported them to Treblinka. The Polish children became the
ill-fated Jewish ones they had heard so much about, walking slowly with Korczak
to their unknown destination, even climbing up into an imaginary cattle car and
gathering in a circle around him, swaying with the movement of the train, as he
told them one last story in which good prevails over evil.
On the chartered
bus that was taking us back to our lodgings, I sat next to Michal (Misha)
Wroblewski, a teacher who was the last among the survivors to have seen Korczak
alive. He bad been working on the other side of the wall -at a job Korczak had
managed to find for him- and returned to the ghetto orphanage late that
afternoon to find everyone gone.
Misha was silent for some time, and then he
leaned over to me:" You know, everyone makes so much of Korczak´s last decision
to go with the children to the train. But his whole life was made up of moral
decisions. The decision to become a children´s doctor. The decision to give up
medicine and his writing career to take care of poor orphans. The decision to go
with the Jewish orphans into the ghetto. As for that last decision to go with
the children to Treblinka, it was part of his nature. It was who he was. He
wouldn´t understand why we are making so much of it today. "
As I worked on
this book back in New York City and Cape Cod, I came to see
Korczak as a man who walked without fear over what the Hasidim call the narrow
bridge of life, making at each stage the moral decisions that would inform his
actions

The boy heard repeatedly from his mother that poor children were dirty, used bad language, and had lice in their hair. They fought, threw stones, got their eyes poked out, and caught terrible diseases. But he saw nothing wrong with the janitor´s son and his friends. They ran about merrily all day, drank water from the well, and bought delicious candy from the hawkers whom he wasn´t allowed to go near. Their bad words were actually funny, and it was a hundred times more inviting to be down there with them than in that boring apartment with his French governess and his little sister Anna. "A child is someone who needs to move," he would write one day; to forbid this is "to strangle him, put a gag in his mouth, crush his will, burn his strength, leaving only the smell of smoke."
"That boy has no ambition," his mother said when she saw him playing hide-and-seek with his sister's doll. She didn´t understand that while searching for the doll, he moved into dimensions beyond the narrow confines of his apartment. "The doll wasn't merely a doll, but the ransom in a crime, a hidden body which had to be tracked down. "
"Children's games aren't frivolous," he would write. "Uncovering a secret, finding a hidden object, proving that there is nothing that cannot be found-that´s the whole point."
His father flew into a rage, calling him "a clod, fool, or an idiot" when he saw him sitting for hours with his building blocks. He didn´t understand that Henryk was constructing the solitary towers that would appear in King Matt the First "and other books as a symbol of refuge for the orphaned and the lost. "Feelings that have no outlet become daydreams," he wrote. "And daydreams become the internal script of life. If we knew how to interpret them, we would find they come true. But not always in the way we expect."