The House

Gemmon looking for Amon Göth's house

Gemmon came to Krakow with one site she wanted to be sure to see: Amon Göth's house and I went with her. She knew about the Plaszow concentration camp commandant from the survivors' stories she's read as well as a book by Harold Welzer, that hasn't been translated into English yet: Täter or Perpetrator: How Ordinary People become Mass Murderers that she's been unable to read more than fifty pages of -- it was too painful. Plaszow was just outside of Krakow. Gemmon said she wanted to see the second floor balcony where some accounts -- including Stephen Spielberg's movie Schindler's List - say Göth stood and shot prisoners when the mood struck him.**

We found the house the guidebooks list as Amon Göth's house fairly easily: 22 Heltmana.

It's for sale.

Amon Goth's house

I wonder how long it's been for sale...and who on earth would buy it?

But it was the balcony on the back side of Göth's house that we came to see and it sure wasn't easy to figure out how to get there.

We walked back down to the entrance of the Plaszow concentration camp site.The Nazis tried to wipe out any evidence of the camp before the Russian army came so all that remains of Plaszow is an empty expanse of land with awkward man-made hills, worn signs marking the perimeter, and some memorial monuments.  The sign asks that people "please respect the grievous history of the site."

One of the signs marking the site
where Plaszow once stood

What the Plaszow site looks like now

It was just before All Saints' Day so there a few candles and some fresh flowers by the stone marker near the entrance. But there were no markings, no path, and we had to wade through brambles and low scrubby brush to be able to a place where we could see Göth's balcony through a chain link fence.

The back of Amon Göth's house.
It's hard to see but the balcony
is in front of that second story wondow 

From the back, it was clear that someone is living in the house -- there were clean lace curtains over the windows. I don't know why I found this so shocking, but I did. Then I remembered that, when the Germans invaded Poland, they took over most of the buildings so, when the war ended, there were few buildings that couldn't have been set aside as scenes of atrocities or, at the very least, occupation. Still, that the house is listed in guide books as the former home of Amon Göth yet someone is living in it and anyone can buy it as if it were just another house.

In the Schindler factory museum, one fourteen-year-old girl's note described being taunted and jeered as she walked down the street."It's not good being Jewish," she wrote. How often have I felt that way, relieved that I wasn't "fully" Jewish, embarrassed that I was partly? More often than I'd like to admit, even to myself. The Holocaust made one thing very clear to me as a child: there was something very, very wrong about being Jewish if an entire nation of people would want to kill you - or look the other way while others killed you - just for being Jewish.

And I can't even write this off to a crazed group that doesn't exist anymore. I went to school in a community that did not allow Jews to join their clubs. In the late 60s and early 70s. I had classmates in elementary school, in high school and even at Harvard who ridiculed Jews in front of me...and I kept quiet, I am deeply ashamed to admit, because part of me was relieved because it meant that they didn't know I was part Jewish. I have been told, on more than one occasion when someone's found out that my father's family was Jewish, that I don't "look Jewish." What does that mean? Was I, am I Jewish? To whom? We celebrated Christmas (presents) and Easter (candy). I was never taught a single thing about Judaism. Yet if I lived in Germany in the 1940s, I would have been Jewish enough to end up in Amon Göth's camp.

I don't really know what not looking Jewish has actually meant except that, because of it, I have been privileged to hear just how antisemitic some people are. I have heard people say that Jewish people "eat weird food", are "money grubbing", and that "if you throw a penny, a Jew will chase it."

I'll never forget one afternoon in the summer after my freshman year, my preppy boyfriend and his best friend came to my house to stay for a weekend. Both were classmates of mine at Harvard. I'll call Preppy Boyfriend's pal "Paul." "Paul" was the wise-cracking grandson of a prominent New England politician. When my best friend from high school, Naomi, came over, "Paul" made it pretty clear he wanted to sleep with her. Naomi was Jewish. She was gorgeous. Yet, when Naomi was playing the piano, her attention on her fingers, "Paul" put his two fingers up over his own tiny up-turned nose to mimic the shape of her's. My boyfriend laughed.

I did not kick them out of my house. I did not break up with my boyfriend right then and there. I watched all of this and said nothing.

Within a few years, Naomi got a nose job.

But what does all this have to do with faith? With religion? With belief? Does it at all? Just because there are antisemites, people who dislike Jews, they say, simply because they are Jewish, (and others like me who say nothing while it's going on) does this really have anything to do with religion? When religion is used as a pretext for war or atrocities, are my parents right, that religion, itself, is to blame? And, while this kind of hatred makes the desire for a separate land filled with only people of your same faith make sense, where do you get this land free of others? Can you get it without doing to others what was done to you?

I just cannot go here, into the confused place where land and faith, property and religion, power and belief  get jumbled together...at least not right now. But is it meaningless to try to understand the beliefs and practices of faith while ignoring some of the ways these groups of believers have behaved towards others? The way I stayed silent while group hate and disrespect happened right in front of me?

As a religious blank slate, I really have no choice but to start at the beginning: what do people believe and how do they manifest that faith in their every day lives? But the question of what goes wrong after that -- and why -- is always lurking.

I am so confused by all of this and I'm starting to realize just how much of my ignorance has been self-inflicted, a choice I've actually made as if the less I knew about these horrific actions and times, the less it has to do with me and my little life. Well, it does have something to do with me, whether I choose to know something about it or not, whether I choose to look at it, to see it, or not. Human beings like me did these things. Human beings are still capable of doing these things. Human beings are still doing these things in large ways and in small ones, every day, so it does, right now, have to do with every one of us. And it certainly has to do with me. I am capable of the kind of personal cowardice that allowed the Holocaust to happen.

~ ~ ~

**There's an argument about where Amon Göth actually stood when he shot people.  Stephen Spielberg's movie, Schindler's List, shows Göth shooting people from the balcony of his home but others argue the location was elsewhere. A documentary in which Amon Göth's youngest daughter spoke shows the balcony of the house at 22 Heltmana. Under any circumstances, Göth was responsible for the deaths of hundreds of people and even the Nazis considered him mentally ill. He was actually taken into custody by the US military from a mental institution where the Nazis incarcerated him in 1944. Here's the United Nations War Crimes report about Göth which only says that he did shoot people himself but doesn't go into any more detail than that.

The concentration camp in Plaszow near Krakow 
erected by nazi-Germany in 1942.

Amon  Göth on the balcony of one of the
places that he lived.
Clearly this is not the same balcony
as the house Gemmon and I saw.

Amon Göth's daughter, Monika
She was interviewed in a documentary about
her father in front of the balcony Gemmon and I saw

Gemmon in Krakow

Never plan to see a friend you haven't seen for almost two years for the first time at 10pm if you want to get any sleep.

When I got back from visiting Luke, Gemmon was in the hotel. We started talking that night and stopped long enough to get a few hours of sleep before setting off first thing in the morning in search of Amon Goth's house, the infamous concentration camp commandant of the Płaszów camp on the outskirts of Krakow.

I'd forgotten that Gemmon had decided to become a Buddhist, in part, because of the Holocaust. About 40 years old now, Gemmon and her generation grew up in Germany with their faces shoved squarely into their country's culpability for the atrocities committed by their elders during Hitler's reign of terror and it's hard to imagine anyone more fearless and obsessed with owning the full weight of that responsibility than Gemmon. She knew so much more about precisely what happened than I did. To this point, I've learned only what I had to about the Holocaust, what came towards me at school and in popular entertainment but Gemmon told me she first began reading the accounts of Germans who lived through the period because she wanted to know "how in any possible way they could have survived this without feeling failed as a human." Then she began to read as many of the survivors' written accounts as she could as well as the diaries of people who were killed in the camps. "I kept asking myself: could I?  Would I?  Finally, this was the reason I got into practice."

Gemmon hadn't changed much in the year and a half since I saw her last. She no longer has the shaved head of a Buddhist priest, although she remains one, she says, "for now." After things didn't work out at the Zen Center, Gemmon went back to work as a hospice nurse, this time in Zurich. I asked if she missed the zendo, missed Los Angeles. She teared up. "I sometimes miss the Pacific and I sometimes miss Roshi but never the Pine House." (where Roshi lived and the workplace personnel conversations took place.) And Gemmon added that she didn't think she'd have a teacher like Roshi or live in a community like that again but that didn't mean she was no longer a Buddhist priest. "For me, my robes are alive."  While Gemmon had clearly processed her feelings of loss - much of into gratitude - still, after almost two years, Gemmon's hurt seemed fresher than I expected.

I cannot continue to feel this way for two more years. Perhaps it was just that, in catching up, my more recent parallel tale of job woe stirred up her old feelings...or maybe it's that, while I only lost a job, Gemmon lost a job, a home, a teacher, a way of life, and a country.

We'd come to the Auschwitz retreat for slightly different reasons. I'd decided to come to leave behind my tiny ego bruises, to plunge fully and completely back into this effort, and to begin my approach to Judaism. Gemmon's reasons, the questions she was asking, were much more complex. "I don't think it's difficult to have compassion for the victims, but the perpetrators? Is it possible to have compassion for them? I've read their stories. I've heard them talk. They don't have nightmares. They compartmentalize what they did. They killed people - for them it was just another day at work -- then they went home to their children. How do you have compassion for that?"

Am I supposed to have compassion for that? What happens if I can't?

This is the really tough part of Buddhism, the dark side of "we are all connected, interrelated."

Gemmon said, "You are right that it is tough but I think it is actually even tougher to be attached to our hatred as we are suffering under it." She sent me a verse of the Dhammapada about this which is below.

 I guess that's what we are all here to face at Auschwitz and Birkenau. For a week.

The verses of the Dhammapada that Gemmon sent 

Never here by enmity

are those with enmity allayed,
they are allayed by amity,
this is the timeless Truth.

Hatred is, indeed, never appeased 

by hatred in this world. 

It is appeased only by loving-kindness. 

This is an ancient law.

For hate is never conquered by hate.
Hate is conquered by love.
This is an eternal law.

Chapter 1 of the Dhammapada as it is in Wikisource

1:1 (1)

The mind is the basis for everything.
Everything is created by my mind, and is ruled by my mind.
When I speak or act with impure thoughts, suffering¹ follows me
As the wheel of the cart follows the hoof of the ox.
1:2 (2)
The mind is the basis for everything.
Everything is created by my mind, and is ruled by my mind.
When I speak or act with a clear awareness, happiness stays with me.
Like my own shadow, it is unshakeable.
1:3 (3)
"I was wronged! I was hurt! I was defeated! I was robbed!"
If I cultivate such thought, I will not be free from hatred.
1:4 (4)
"I was wronged! I was hurt! I was defeated! I was robbed!"
If I turn away from such thoughts, I may find peace.
1:5 (5)
In this world, hatred has never been defeated by hatred.
Only love² can overcome hatred.
This is an ancient and eternal law.
1:6 (6)
Everything will end.
When I understand this, all quarrels fade away.
1:7 (7)
As the wind topples a brittle tree
So will temptation³ topple me
If I am lazy, unrestrained, apathetic, seeking only endless pleasure.
1:8 (8)
The wind cannot uproot a mountain.
Temptation cannot uproot me
If I am alert, self-controlled, devout, unmoved by pleasure and pain.
1:9 (9)
The saffron robe⁴ is perfectly clean
But I am not ready to wear it
When I have not cleansed my spirit,
When I disregard truth and neglect to practice self-control.
1:10 (10)
When I have removed all defilements,
When I am filled with self-control and truthfulness,
Then I am truly worthy to wear the saffron robe.
1:11 (11)
When I see the truth as false,
When I believe illusion to be reality,
I am unable to find the truth.
1:12 (12)
I must see the essential reality as real,
And discard illusion.
Only then can I find the truth.
1:13 (13)
As heavy rain will penetrate a poorly-thatched roof,
So passion creeps into an unreflecting mind.
1:14 (14)
The rain will not penetrate a well-thatched roof.
Passion does not enter a tranquil and reflecting mind.
1:15 (15)
I grieve now, and I grieve in the future.
When I do wrong, I am doubly-grieved.
I mourn and suffer when I see the results of my actions.
1:16 (16)
I rejoice now, and I rejoice in the future.
When I am virtuous, I doubly-rejoice.
I smile and give thanks when I see the results of my actions.
1:17 (17)
I suffer now, and I suffer in the future.
When I do wrong, I suffer doubly.
It pains me to know that I have done wrong,
And it pains me even more to see the consequences.
1:18 (18)
I am happy now, and I am happy in the future.
When I am virtuous, I am doubly happy.
I am delighted to know I the good I have done,
And I am even more delighted to see the consequences.
1:19 (19)
Even if I can recite large portions of sacred texts,
If I do not put those into practice
Then I am like a shepherd counting someone else's sheep,
No closer to enlightenment⁵.
1:20 (20)
If I know just a little of the sacred texts,
But I put those teachings into practice,
Casting off desire, ill-will, and delusion,
Practicing wakefulness and meditation,
Free of attachments to anything, here or in the future,
Then I may become enlightened.