Growth in Knowledge Achieved by Experience

We are in the habit of crediting only the mind for our knowledge, forgetting the essential role of the bodily senses, especially the ears, which seem to get the biggest workout. Some call this workout the cramming method of education, a method not always seen as the most helpful. A better teaching method, often used as an adjunct to the lecture, relies on visual aids to retain what is being taught. But the best.way, according to many educators, is to directly experience what is to be learned, a hands-on learning by doing.
 
Over the years, the programs using this third method have been enthusiastically received and the results have been long lasting. On one occasion a professor divided his class into two parts, showing one picture to those on the left side of the class and another picture to those on the right, After a few moments he told them to forget what they had seen; and made them shake their heads to confirm they had indeed put the pictures out of mind. All were then shown another picture, a composite of the other two pictures, and asked what they were now seeing.  Those on the left saw a man, those on the left saw a woman. This third picture, though having elements of the two other pictures, was a picture in its own right, but not seen as such by either part of the class. Even though the class had been told to forget the previous pictures, the memory of those pictures was still too present in mind, resulting in an inaccurate perception of the third picture. This was a lesson, the professor explained, to show how susceptible we are to the conditioned response, which in many cases programs us to see what we see, to experience what we experience.
 
This type of hands-on teaching is very effective in changing our behavior and our values. A catch-all phrase we often use for this teaching style is game simulation. Industry uses this as a hands-on way of getting persons to experience something that would be expensive and dangerous.

A Korean diocese using this hands-on approach was recently written-up in the Peace Weekly. The diocese took as their guideline 2:42-47 of the Acts of the Apostles, which explained how the first Christians lived the message they received. This Christian community was faithful to the teaching received, had  fellowship, and shared what they possessed. The following summary will give a rough idea of what is being done by the diocese, as it attempts to model itself after that early Christian community.

Two parishes of the same diocese were involved in the program. In the first meeting, they shared their thoughts on the scripture passage and what it meant to each of them to live in the manner of these early Christians. In the second meeting, they  decided on what they were going to share, each one expressing his or her opinion on the best way to do this. The discussion continued until they reached unanimity.
 
The third meeting, three days later, was preceded by a lot of prayer, and it seems they decided to bring money. Each  person expressed their need,  after  discussion, each  one is  assigned to  deliver what was considered needed to the  person who expressed the need.

In the last meeting, a week later, each one shared what they felt about what they had received, and discussed what they thought of the program, the difficulties encountered, and their personal experience of God during the time of the meetings. The diocese has plans to have this program, deemed successful by the participants, in all the parishes next year during Lent.

Investing in what is Important

When speaking about investments we generally think about the world of finance, investing in stocks, real estate, precious metals, petroleum, even education as a way to insure a good paying job. Though investments of this kind are often motivated by a desire for prosperity and happiness, it's not unusual, as we know, that these goals are not achieved and our money lost.

On the open forum page of the Catholic Times, the journalist distinguishes between two similar sounding Korean words, one meaning investing money, the other investing the self. And it's the self that we invest in whenever we determine to do our best--at our workplace, in our family, in our relationships, and in our future. Religious people devote themselves to God, the Church and our neighbor. Isn't this investing? the columnist asks. He sees all these self-investments as investing in God, without any fear of loss.

Do we, instead, see our most precious treasure in our stocks, our property, our jewelery? When we are neglectful of our family, for instance, no matter how much money is made, a sense of regret, the columnist believes, is always present. God will be happy, he says, when we give ourselves, which is our most precious possession, to whatever we are involved in. This kind of investment has the best returns, he says, and it requires no analysis.

Living in a capitalistic system, we know that investments are a big part of this world view. As Christians, we also know of the existence of eternal life, and yet the time we spend investing in the life of our soul is minimal. We tend to say: "A little later, a little later," and keep putting off what is of the greatest importance. The world is not prodding us, of course, to find the time to devote ourselves to what is important. But we can easily check for ourselves our spiritual condition. All we have to do is see how much time we spend listening and talking with God. If we want to remain in this relationship we have to deepen our prayer life. Scriptures are words of promise that help us do this. Everything depends on God and the time we invest in relating with him will free us from all the fears that are likely to appear in our lives.

In our Lord's final words at the Last Supper, in John's Gospel, John tells us that Jesus leaves us with his love, the Holy Spirit, and peace. These three gifts should bring great happiness, and Jesus does exhort us not to be troubled or be afraid. Knowledge of what has been given should do much to prepare us to fully experience the gifts. 

Best Doctors and Medicine

A beloved village doctor, knowing death was closing in, decided it was time to pass along what he had learned about health during his many years of treating the sick. He was known for his intuitive ability and quick assessment of what was bothering a patient. The face and walk would often tell him what was wrong and what cure was necessary. When the villagers came to be with him in his last moments of life, he told them about the best doctors they could have. They would be much better, he said, than he had been in keeping them healthy. They were Dr. Food, Dr. Sleep and Dr. Exercise.

Food is needed to fill the stomach, about 75 percent full; don't overeat, he said. Go to sleep before midnight and get up at dawn. And exercise daily, walking is one of the best. These three will take care of most of your physical  problems, he said. He stopped briefly to catch his breath.

Along with  the food, sleep and exercise, he continued, there are three medicines that need to be taken daily to assure good results. Everybody at the doctor's bedside came closer to hear. These medicines are food for the soul; they're free and have no side-effects. Because the body is only a part of what we are, he explained, we must care for the soul as well. It's the reason we need Reflection, Prayer, and Love to be truly healthy.

Reflection  should be done regularly, every day at a certain time throughout ones life. Prayer is a cure-all for whatever is bothering us. And Love never fails. Use it often, he urged; it's our most potent medicine.

Having given his last prescription to the villagers, it was time to leave them, and he closed his eyes for the last time.

A diocesan bulletin, which recently carried the story, asks its readers how much of the doctor's advice do we consider important and follow in our daily lives.

Asians like to hear folk tales, legends, and parables--the ones with ferverinos  are especially welcomed. With the sophistication that comes with having access to the news of the past as well as the present, we may have outgrown the simplicity of these tales. But many of them contain enough truth, such as the doctor's story, to make their retelling worthwhile.

Catholic University Hansen Disease Center

Catholic University Hansen Disease Center has for over 50 years worked quietly in treating and working to achieve dignity for the sufferers of  what we use to call leprosy. It is the sole professional research center working since 1956, in the care of those suffering from Hansen's disease. The Peace Weekly  wrote of  the beginnings of the Cura Association in Korea, with its Hansen clinic and laboratory. The first chairman of the Cura Association was a Maryknoll priest Fr. Joseph Sweeney and at his recommendation in 1961,  the  door  for research on  chronic disease began at the medical department of  Holy Spirit University that became the Catholic University Medical School.

Fr. Joseph Sweeny after being expelled from China by the Communists came to Korea. He went to Carville Leprosarium  in Louisiana to study what was the latest  treatment of Hansen's disease patients. He brought back with him the  Marianum antigen  and a vaccine which he gave free to all those that came to the clinic. DDS was the only medicine used for  those suffering  from Hansen's disease and with the discovery of the Marianum  antigen, which had no side effects, Fr. Sweeny  spread its use in Korea.

Fr. Sweeney with a medical team would travel throughout the country helping the sick, and distributing food to the poor. In the year 1968, they treated 18,000 patients in 80 regions of the country. The mobile team would travel with the medical   students to the different village headquarters for treatment. The total number of  sick was considered to be 200,000.

At the start, it was only concern for the treatment of the sick, but they expanded to helping the sick  become independent and to return them to society. Even if the treatment had been successful, and they had recovered, it was almost impossible to send them back into society. Prejudice towards those   recovered remained, and they were often greeted with derogatory names and remarks.

In 2005, the research centered received support from the government for a study of the human rights of those with  Hansen disease. The chief of the Institute for two terms and nearly 20 years said, distressed: "Those with Hansen's disease live with the shock of wanting to deny their own existence. Even if they have been cured, they can't return to their old jobs, they can't become independent. How  can we say they are  cured?"

Furthermore: "In over 40 medical schools the Catholic Medical School is the only one studying Hansen's Disease. It is because of the Catholic desire to have them live as our neighbors." There are 13 working on  the research team,  and  an outpatient clinic  goes out once a week for treatment and education.
 
On the 50th anniversary of the start of the Institute, they had a meeting of those studying the disease in Asia to explain what they have learned over the last 50 years on the treatment and  their educational  programs. As they look forward to the future, they hope to be a help to those throughout the world who are recovering from the disease by providing  funds and  relief services as they continue to work to increase their acceptance in society. There are now about 12,000 recovered Hansen disease patients who are old and have difficulty in rehabilitating.

Dialogue that is Dialogue

In conversations where there is a difference of opinion some irritation, even anger, is usually experienced. This is equally true in the family, in the workplace, and in meetings of all kinds that encourage lively debate. The Peace Weekly recently profiled PET (Parent Effectiveness Training) leader John Kim, who teaches how to avoid contentious conversations by practicing good dialogue guidelines.

John says the reason we lose our temper when we get involved in a serious conversation is that we have already made a judgement about the person we are talking with, having already predisposed ourselves to accept or reject the others views even before anything has been said; obviously, says John, not a wise approach. Even if such a dialogue continues, it will likely turn quarrelsome. This is the reason he stresses the importance of  non-violent dialogue. Non violent dialogue is not just refraining from using violent language, he explains, but is based on heart to heart sharing. It seeks to observe, feel and entreat--qualities which he believes are at the center of good dialogue. There is no attempt to judge the other, only to listen to the other with the openness of a good listener.  When someone says something we don't like, we shouldn't pigeon-hole the person by saying "There he goes again," but rather what was his reason for saying that. That should be our focus.

John, as a vocal representative of those fighting against violence, has been called an advocate for social justice and peace. Much of the violence in the world is bred by injustice, by a failure to listen carefully, heart to heart, to the concerns of others. We should be less concerned about presenting our side of an issue, and more open to listening to the other side if we want more justice and peace in the world.
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One-sided, self-serving arguments are usually based on generalized statements such as "Young people have no manners." This kind of judgement usually provokes criticism and blame, leading to a potentially violent confrontation. A more objective observation, though based on the same thing that is seen and heard, would ask why such a statement was made, thus paving the way for meaningful dialogue. There is, in such an approach, a willingness to understand the other person without first demanding that the other understand what we have to say. 

Jesus has shown us the spirituality of non-violent dialogue. We need only look at his example in the scriptures to know how we should be relating with others. We know the way he treated the tax collector Zaccheaus, how he dealt with those who were crucifying him, the way he treated the woman caught in adultery. He saw them all with merciful eyes.

John Kim says we cannot live suppressing all that is inside us. It's necessary to express ourselves but in non-violent ways. If we continually remember the way Jesus related with others, we will avoid self-serving, provocative talk with its potential for inciting violence. Understanding what good dialogue is, according to John, would also make a difference in what we hear and see in cyberspace. 
                                                                                                                                                                                                                                                                                                                                                                                                                                                               

Satisfied with an Audience of One

On a trip to Jeju Island, the Culture of Life columnist for the Peace Weekly confesses that she found the aroma of the wormwood plant so fragrant she decided to take home some seeds of the plant. Two weeks after planting, with no sign of life sprouting from the pot, she felt the urge to dig into the soil to see what the problem could be, but she resisted, remembering Mencius' parable of the overanxious farmer.

The farmer had returned home from the field one evening dead tired, and told the family he had spent the whole day helping the plants grow. The son, wanting to see what his father had done, went to the field and saw that all the seedlings were strewn on the ground, dried-up and dead. Puzzled by what he had seen, he asked his father why he had pulled up all the plants. The father said that after seeing his neighbor's seedlings doing much better than his own, he was so overcome by the desire to help the seedlings grow faster he gave each one of them a little tug.

What the farmer did is all too common, says the columnist, in the lives of many of us. We tend to ignore the simple fact that there is a time for everything: When we are hungry for rice, we first have to boil the water. No matter how cold we are in the winter, the winter has to pass before we can greet the spring. If we lack the patience to wait for the natural maturation of things, we will be acting like Mencius' farmer and doing harm. The farmer only destroyed a field crop, but if we are ignorant of the natural flow of life, interfering by forcing the flow to move according to our desires, we can, she says, destroy a life.

She compares us to flowers that have an innate time to bloom. If, for instance, fall flowers considered spring flowers, in all their glorious blooming, their competitors, the fall flowers would be stressed, she says, and not able to receive the necessary nutrients to blossom as they should. In fact, she says, fall flowers have more depth and dignity than spring flowers. Unhealthy competition is not good for any plant or any human. We should do the best we can, she advises. Competition, if it's present, should be with ourselves.

It's foolish to compare the beauty of one flower with that of another. Each flower, she points out, has its own particular beauty. What is sad is to arrive at the season to flower and we don't. This often happens in a competitive society when we compare ourselves with others. Those younger than ourselves, working within the same corporation, she says, who may have advanced organizationally beyond us should not bother us in any way. To increase the vitality of our own lives, she suggests that we believe in ourselves, refrain from comparing ourselves with others, and be content to be who we are and do what we do. As Christians we should be content to have an audience of one.

A Sad Tale of Two Brothers

A tale of two brothers and their families and the animosity that threatened to destroy their village recently appeared in the Catholic Time's View From the Window. The priest relates that the brothers, during their poverty-filled early years, were very close, but at the death of their parents began to fight over the inheritance, each brother gathering support for their cause from the villagers, the feud soon spreading into the neighboring villages. Insults and threats followed, setting villager against villager.

At the beginning of the feud, the economic conditions of the two families were similar. However, the younger brother invested in a business in the village that failed, and everything was lost. He began to drink and raise havoc, which turned many villagers against him and his family.  The older brother's efforts and good luck, however, enabled him to do well, Seeing the deteriorating condition of his brother's family, he tried to help and restore the loving relationship with his brother, but the scars from the past were too many. Over the years, meetings were held and some help was given. It seemed the attempts for a reconciliation were bearing fruit, but the family of the older brother interfered. Unwilling to forgive the harm suffered in the past, they criticized him for helping his brother. The situation had become so bad, it was even difficult to bring up the subject.

However, a few women relatives of the older brother secretly continued to help. Knowing the difficulties the younger brother's family was having, they kept talking about the need for reconciliation, which prompted members of their own family to attacked them. "Whose side are you on?" they would ask the women. "Have you forgotten what they did to us? Are they more important than your own family?" Treated like traitors, they no longer had the courage to speak out.

There seemed only one remaining hope for peace between the two families: the children. But after constantly hearing their parent's warnings such as "Don't play with them, don't talk with them," they developed the same prejudices as their parents-- and the vicious circle continued. The children of the young brother, because of their impoverished lifestyle, were ridiculed by the older brother's children. And the older brother's prominent status in the village, compared with that of their father's, caused the children of the younger brother to seek revenge: scrawling graffiti on walls, throwing stones and breaking windows. The disapproving elders would simply take care of the mess and punish the children, but this did nothing to change the feelings of the two families.
 
Despite the respect the older brother received from the villagers, the blemish on the family of the younger brother's behavior made them feel uncomfortable. The young brother seemed not to remember or preferred not to think of the help he and his family had received, or to remember the wrongs he had done, but thought it was all his brother's fault. Becoming more arrogant and erratic, he began to move his family from place to place. getting the attention of everyone. The sympathy many villagers once had for the family quickly disappeared, and disdain was all that was left.

Although, occasionally, small sums of money would be given to the younger brother in the hope that he would turn his life around, it was not to be. He began carrying a knife, threatening to kill and to set fire to the village, frightening everybody. 

How does their mother from heaven look upon her sons now? the priest wonders. Is the current situation the only one possible? Is there no way out of this mess?  Sometimes, all we can do, the priest says, as he ends this sad tale, is to offer up our prayers for them.