Life In Old Age

A professor in the welfare department of a university, in the Catholic Peace Weekly's Diagnosis of the Times column, gives the readers some thoughts on 'Life in Beautiful Old Age'.

As we age, we become increasingly familiar with more and more things. This is because our brain's memory creates a ‘cognitive schema’, a kind of interpretation framework based on the common characteristics of repetitive experiences. 

Of course, cognitive schemas can be modified at any time. However, most people do not readily change cognitive schemas once they are created. This is because modifying and forming new cognitive schemas requires time and effort. Cognitive schemas help us quickly understand situations and respond to them, but they also have a negative aspect, making us stubbornly act and become obsessed with stereotypes.

As familiar and repetitive things increase, new and novel things in life decrease. Familiarity provides comfort, but it also takes away the joy of life. Today is like yesterday, tomorrow is like today, and ordinary daily life speeds up. 

However, as the late Pope Francis said, “old age thirsting for wisdom, peaceful, devout, fruitful, and joyful old age" requires boldly cutting off this familiarity, which is a natural result of aging. Familiarity can bring us comfort and stability, but it can also hinder growth and wisdom.

In his book “The New Organon,” Francis Bacon presented three types of humans by comparing them to insects. First, ‘ant-type’ people who look at the ground, 'people' who are diligent and stick together well. Second, ‘spider-type’ people are ‘selfish people’ who do not work but build spider webs and wait for their prey to get caught and suck their blood. Lastly, ‘bee-type’ people are creative and make honey by transferring pollen. They are ‘altruistic people’ who share the honey they make with others and are essential to society. They seek out new flowers and collect honey; that is, people who reject familiarity and constantly grow and create.

Breaking away from familiarity means living a life of learning without rest. It is a life of using experience as material, but rather than simply repeating the same thing, creating and growing anew with the insights gained from the experience. And isn’t a life of sharing the results obtained through that challenge and growth with others, and giving back to society, a creative, altruistic, and beautiful old age like the life of a bee?

Do you want to live your old age as a time of decline and endless waiting, immersed in familiarity? Or do you want to live a life of creation and wisdom, where you break away from familiarity and use the wisdom you have gained as ingredients to create sweet honey, and share that honey with the next generation and society?

If in your youth you had to inevitably become accustomed to familiarity for social success, your family’s livelihood, and your children’s education, shouldn’t you break away from familiarity in your old age, free from all of that, and return to a beautiful and wise form that most resembles yourself, the original self that God created? Isn’t this the beautiful old age that God wants for us?

Openess to Savoring of Life!

In the View from the Ark column of the Catholic Times, a university professor provides some background to a change that came to him in middle age.

When he turned forty, he realized that music, art, and physical education were true friends and companions. In his 40s, he experienced several physical and mental problems, and realized he was not taking care of himself, and changed his attitude towards life. He worked less and spent more time caring for himself. 

Looking back, he realized he had lived 'savoring' life from childhood. On Sunday mornings, he woke up to his father's songs or movie scores, which helped him develop a close relationship with music. He learned to play the guitar in middle school and now plays guitar and sings with his son. He loved drawing and was in the art club in middle school, thanks to living in a neighborhood with comic bookstores. He joined his elementary school's baseball team and played soccer, table tennis, and tennis. The trumpet he picked up by accident was a great help in passing the years with delight. He lived 'savoring' without knowing the meaning.

Savoring is the capacity to attend to, appreciate, and enhance the positive experiences in one's life. It is the appreciation of the positive things in our lives and the decision to conscientiously enjoy them for as long as possible. Savoring is a great way to develop a long-lasting stream of positive thoughts and emotions. It has been linked to increased life satisfaction, including among individuals living with health issues.

He hopes that savoring life becomes a daily routine in schools, workplaces, churches, villages, cities, regions, and the entire country. Let’s create a 'cultural powerhouse, South Korea, not to compete and win but to learn and enrich together through the experience of savoring. Life is an experience! The nation is an experience! The path to happiness is savoring!

He recommends 'savoring' to his students and juniors who are working. He advises them to immerse themselves in the 'savoring' to 'delight, relish in what they do' for about an hour before work and then start their day.

You can’t live just working. You must rest and appreciate the good things in life that are given to delight us. The many aspects of our culture, arts, and 'physical activities’ in the 'savoring' make our lives happy.

Although the new government has much to do, he hopes it will also consider ‘the daily life of savoring' and the daily life of culture and the arts as critical national tasks. Savoring will make the Republic of Korea an advanced country with happier and healthier citizens.

One of the things he dreamed of as the Dean of Academic Affairs was to change the liberal arts education for freshmen to humanities and 'Savoring'. Suppose freshmen who have gone through the hell of entrance exams for a long time and come to college put down all other studies for just one year and spend their days learning humanities, music, art, and sports. In that case, they will be reborn as young people who are refreshed and invigorated as if they have taken a shower in culture and arts. If they learn an instrument and participate in a concert and choir, draw a picture and make something with their own hands, move their bodies and dance, run, and fly, there is no better liberal arts education than that.

There is a country that loves singing and dancing as much as our country does. It is the Baltic states of Estonia, Latvia, and Lithuania. With a strong will to become independent from the former Soviet Union, 2 million people from the three countries formed a 620-kilometer human chain in August 1989. They sang: “Rise, Balts” in unison, and achieved independence two years later. The ‘Song and Dance Festival’ is also held every 4 to 5 years, with participation from the entire nation. The military dance and chorus, featuring tens of thousands of people, were designated as a World Heritage site in 2008, making them shine even more.

Historical Significance of Blood Types

In the Catholic Peace Weekly's Science and Faith column, a science teacher discusses blood types and their significance in our history.

In 1901, Austrian Karl Landsteiner classified human blood into three types: A, B, and C (now O) through the agglutination reaction when blood from different patients was mixed. Then, in 1902, AB type was added, completing the current ABO blood type classification system. 

The method of determining blood types uses the agglutination reaction in which red blood cells clump together due to the agglutinogen on the surface of red blood cells and the agglutinin in the liquid component of blood (plasma). In the past, doctors in the 17th century attempted to transfuse animal blood into humans, with fatal results. This was because there was no medical knowledge that human blood is not one type and that animal and human blood are different. The discovery of the ABO blood type classification system made it possible to transfuse blood between people of the same blood type, which saved the lives of many soldiers, especially during World War I, and Landsteiner was awarded the Nobel Prize in Physiology or Medicine in 1930 for this contribution. 

Currently, there are 31 methods of determining blood types, including the ABO blood type, Rh blood type, and MN blood type. Blood types vary by country and race. In the case of Koreans, type A (34%) is the most common, followed by type O (28%), type B (27%), and type AB (11%).

In China, 48% of the entire population is type O, in the US, 45% of whites and 49% of blacks are type O, and in France and Russia, type A is the most common. What is unique is that the blood type of the indigenous people of Peru, the Indians, is almost 100% type O. The percentage of type O among the Mayans is also 98%. This is due to genetic factors and the heartbreaking historical background they experienced.

According to a study by scientists at University College London, 60 million people, or 10% of the world's population at the time, lived in America around the 15th century. However, due to the cruel colonial rule of European conquerors, the population of Native Americans decreased to 5-6 million. In the case of Peru and the Maya, the biggest reason is the infectious diseases spread by the Spanish conquerors. Natives who had no immunity to European diseases such as smallpox and measles were helplessly infected and suffered death.

The analysis suggests that type O has a somewhat superior immune system compared to other blood types, which would have led to a higher survival rate from these diseases. This part explains why the Peruvian and Mayan natives only have type O blood. As a result of the long colonial rule, the Peruvian natives still have not been able to escape poverty and underdevelopment.

Pope Leo XIV, born in the United States and a Peruvian citizen, served the poor in the slums for 20 years. It is said that the locals loved the Pope, who had a deep interest in social justice and environmental issues while working with them. Poverty refers to a lack of access to basic necessities, including food, clothing, and shelter. Helping those in such situations is the attitude of a true believer who practices the teachings of Christ. Poverty also means not being obsessed with unnecessary things. Emptying your heart of material desires and adopting a frugal lifestyle is the attitude that believers should strive for.

Thinking back to Pope Leo XIV, who worked as an apostle to the poor, let's look back at the meaning of the Sermon on the Mount, where Christ said, "Blessed are the poor in spirit, for theirs is the kingdom of heaven" (Matthew 5:3).

Dealing With Hatred

In the "Preciousness of Faith" column of the Catholic Peace Weekly, the seminary professor offers some thoughts on feelings of hatred that may arise in our lives.

Like the song title, "Is it hatred or longing?", the feelings of hatred that arise in our hearts are very complex and difficult to express clearly. What is clear is that hatred torments and suffocates our hearts, having a profoundly negative impact on our relationships with others.

What should we do when hatred grows into resentment and remains as a knot inside? Above all, it is necessary to share the story in our hearts with someone and receive empathy for our tormented and suffocating feelings. That someone could be a family member, friend, or acquaintance who listens to our story without judgment and empathizes with us. Still, it could also be the Lord we meet in prayer. We could share our tormented hearts with the Lord through conversation during Mass or prayer and ask for comfort. 

It is also necessary to view hatred from a distance. Calm your mind, remain quietly before the Lord, and look at yourself in distress. Then, try to understand that this naturally arises because we are human. We are not robots but fragile beings with flesh and hearts that can be wounded. That is why hatred, envy, and jealousy arise, and often cannot be controlled at will.

We genuinely desire reconciliation and forgiveness, peace and unity, as well as generosity and magnanimity. Still, we feel hatred, resentment, disappointment, envy, and jealousy. It is important not to judge this too quickly but to acknowledge that we can be weak human beings.

On the other hand, it would be beneficial to acknowledge another signal embedded in the emotion of hatred. We feel greater hatred toward those particularly close and dear to us because our trust, expectations, and love for them are great. In that sense, hatred is another aspect of unfulfilled love. Hatred is an expression that reveals our own inability to love completely.

Our suffering from hatred means we want to overcome it; we long for unity with the other person in greater love. We cannot remain in suffering forever; we were born to overcome it. We strive to form personal relationships with others and achieve genuine reconciliation and unity, transcending negative relationships and emotions. In fact, the greatest joy and happiness are experienced when we reconcile with family members or neighbors with whom we have been estranged due to hatred and resentment, ask each other for forgiveness, wash away past misunderstandings, and resolve to start anew. At that moment, we experience all our emotions unraveling, our hearts melting like snow, and we truly taste the joy of healing.  

The fact that humans are created in the image of God means that connecting with different people, forming relationships, and achieving fellowship and unity is a calling deeply ingrained in our existence. Growing and becoming one within relationships signifies our inherent sacredness. Jesus came to overcome all divisions. When feelings of hatred, resentment, jealousy, and disgust arise within us, instead of being swept away by those emotions and reacting impulsively or remaining in suffering, it would be good to distance ourselves from those feelings while staying with the Lord, viewing them as a call from God towards the fulfillment of love, and towards greater reconciliation and unity. Let us pray to the Lord to instill such a desire within us.

The Silent Cry of the Heavens

 In the Catholic Times, a religious sister in the View from the Ark column, reflects on her recent trip to Ireland.

Ireland was once called the ‘Land of Rain’. A place where it rains half the year, and misty skies are the norm. She became accustomed to the hot sunshine in Ireland and the UK. The blue skies were both welcome and uncomfortable. Even the locals shook their heads, calling it ‘Unusual Weather’. Unusual weather is not a new phenomenon. The news was filled with reports of algae in some of Ireland's rivers and lakes. It's a strange phenomenon in a place that's been a symbol of pristine beauty.

It's not just the hot weather. Rising air and water temperatures, agricultural runoff, and industrial pollution combine to create a situation in which water stagnates, turning the water of life into the water of death.

For us Christians, clean water is not just a resource; it is a symbol of baptism, a grace of inner purification, and a sign of God's love. The silence deepens when we learn that the water is diseased. In the silence of the clear water, we hear a warning.

Around the same time, there was a massive blackout across Spain and Portugal in late April. For hours, the entire country came to a standstill. Trains stopped, airports were paralyzed, and ATMs and communications were down. Supermarkets were packed with people trying to buy essentials, and roads were filled with stalled vehicles. One of the causes was blamed on climate-induced atmospheric vibrations. “Extreme temperature fluctuations in Spain caused a rare atmospheric phenomenon that led to a blackout,” the Portuguese power authority said nature's balance was upset.

Spain is a leading country in renewable energy, relying on wind and solar power for over 60% of its total electricity. However, this situation has exposed not just the vulnerabilities of power supply but the fragility of civilization as a whole. The systems we enjoy are not separate from nature. The fluctuations in climate shake institutions, civilizations, daily life, and beliefs.

Pope Francis, in his encyclical 'Laudato Si', stated, 'No matter how much we deny, hide, disguise, or relativize, the signs of climate change are becoming increasingly clear.' This statement calls for spiritual awakening rather than mere statistics or analysis. 'God saw everything he had made, and it was very good.' (Genesis 1:31) Therefore, the responsibility of human beings, endowed with reason, is to respect the delicate balance that exists between the laws of nature and the creatures of this world. We cannot simply rejoice because the sky is clear. The most vulnerable beings are the first to suffer when the order of nature is disrupted.

The life of a monk is inherently about harmony with nature. A life where prayer and labor are united is deeply rooted in the rhythm of nature. Yet, prayer and labor become painful when nature is in pain. At this point, what is urgently needed is not merely an energy transition, but a heart transformation. We must let go of the greed for more and cultivate a life of contentment. A compassionate perspective that sees water, soil, air, and sunlight not as 'resources' but as 'co-created beings' alongside humans is essential.

A sincere practice born from the gaze of Saint Francis, who called the sun and the moon brothers and sisters, is desperately needed. In response to the strange signs the Earth is sending, and in the face of this prolonged new situation, there are those who respond with silence and action. The deep sighs and cries of those responding in silence become hope. This response to silence manifests as a simple and humble life lived within small communities, a practice of solidarity connected with the silently suffering creatures. It leaves traces of deeper responsibility rather than mere signs of greater consumption. And upon this lies hope.

Joy of Being Uncomfortable

A seminary professor's column in the Catholic Peace Weekly highlights the joy that can come from a believer's uncomfortable life.

The Gospel often mentions the situation of Christians who are hated and persecuted by the world because they are disciples of Jesus. “Blessed are you when people insult you and persecute you and falsely say all kinds of evil against you because of me!” (Matthew 5:11)

What kind of insults and persecutions do we experience because of Jesus? It doesn’t come to mind right away when I try to answer. If we were to ask ourselves, ‘What kind of person is Jesus?’, it would be difficult to answer, but if we think about what we experience because of Jesus, it would change. There are times when we are happy, joyful, because of Jesus, but there are also times when we are uncomfortable, have difficulties, and suffer because of Jesus. What kind of discomfort do we experience because of Jesus and because we are his disciples? How do I experience that discomfort?

Recently, he heard a story about raising children while reading a book called “Children Who Are Broken” on a radio show. The author criticizes the reality of parenting and education in the United States, saying that ‘affectionate parenting’ is ruining children. It points out that extreme protection for children fails to foster ‘pain immunity’, and children who grow up in an overprotective environment suffer from anxiety disorders and phobias and become helpless when they are disturbed by minor things. It is said that this kind of parenting not only weakens personal growth but also undermines the resilience of society as a whole.

This book points out the reality of the United States but also makes us reflect on our reality. Nowadays, it is common to have only one child, so if you give your child everything they want and raise them without inconvenience, they will think they are kings and queens. It is challenging for a child who grows up in that environment to develop a good personality. Inconvenience is not harmful; raising a child as a human being is essential.

If we think about it from the perspective of faith, there is an inconvenience that faith gives. And that inconvenience allows us to live as believers. The so-called ‘commandments’ cause us inconvenience. There are many things that believers must keep in mind, such as a faithful prayer life, not missing Sunday Mass, abstaining from meat and fasting on certain days, loving their neighbors, forgiving their enemies, visiting and helping the poor, marginalized, and sick, and participating in church service and living a communal life.

They must make ethical judgments and act in accordance with their religious conscience, which differs from that of those without faith. They must live in a community with inconvenient neighbors, go out to clean the church, and belong to and participate in small group meetings.

However, what would my life have been like if all these inconveniences had not existed? Isn’t it because of them that I can live the way I do now? These inconveniences make me live like a human being and a believer. They also make me live closer to Jesus and become more like Him. That is the very image that becomes an example to my neighbors, and they become interested in and attracted to Catholicism.

At this point, shouldn’t we be thankful for the inconveniences we experience as believers? Besides, if we could voluntarily seek out more of the inconveniences we deserve to experience, wouldn’t we be able to live each day more fully awake, more stimulated, and more passionately? It’s not ‘easy is good’, but ‘inconvenience can be good.’ Being uncomfortable is not always negative, but it can motivate growth in many areas of life.

Boundaries in Life

 

The Catholic Peace Weekly Philosophy Chat column describes boundaries and their meanings in life. The Jesuit professor helps us understand how they relate to our daily lives.

Humans are creatures who build boundaries and live within them. Boundaries can mean many things. Levin (1890-1947), a German-Jewish social psychologist who fled to the United States to escape the Nazis, interpreted the concept of boundaries at the sociological level as the confusion of identity in different cultures. Boundaries are the fence that protects the self and the ground where we find our identity and life takes root.

On a philosophical level, boundaries refer to the fundamental condition of human beings, which means that we are “between” polarities. We are inherently caught between the soul and the body, the infinite and the finite, eternity and time, greatness and smallness. We set our own boundaries, constantly adjusting between the two to be our true selves, but we despair when these boundaries are out of balance and tilt to one side or the other.

Human boundary-building is realized in the world. The moment a human being is born, he or she is thrown into the world in which he or she is born, and it is in this world that he or she commits to his or her existence. This world is bounded. The already understood world forms a boundary between past and present interpretations, but it soon breaks down the boundary and invites us to a new understanding. Through this new understanding, we have the experience of crossing borders and boundaries in a limited way.

Humans cannot escape the fundamental situation bounded by various constraints, but we try to cross these boundaries every moment through determination. The experience of transcending boundaries is achieved by exercising the transcendence of the mind toward the absolute or transcendent, by “projecting” oneself into the world of the possible. 

In philosophical counseling, boundaries are both the world itself and your own world. Understanding my world as mediated by my psyche is crucial for healing in psychotherapy. My boundaries are uniquely organized and structured in a way that corresponds to my psyche. As mental beings, humans express emotions, think, and act. All of our actions are based on the world we have formed, which becomes our boundaries.

These boundaries are manifested in a particular “behavioral style” that is repetitive and fixed. These boundaries are based on a worldview and are strongly influenced by an individual's unique customs, habits, education, and experiences. Behavior is an ‘interpretation of a situation’ and a ‘judgment’ made through certain ‘concepts’ and 'stereotypes'. This essentially means that we are shaped by our culture (history) and ideology (philosophy), which are influenced by our individual and collective experiences. These factors exert a significant influence on our behavior and ultimately control our lives. We cannot easily break our boundaries.

In “The Treason of the Masses,” Ortega (1883-1955) warns us that today we are all too easily exposed to the stereotype of the large, impersonal, irresponsible multitudes that lack self-reflection, insist that their own opinions are unconditionally correct, refuse to listen to others, and ignore the existence of others. The only way to break free from the violent stereotypes of the multitude is to critically examine and break down the boundaries of our own comfort with the 'masses'.