I am designing a course on the biblical imagination and spirituality of Eugene Peterson.
Eugene Peterson’s lifelong focus is on soul care, especially on spiritual formation and pastoral nurturing. This course will be a dialogue with his thoughts, teaching, and applications using his Eerdmans spiritual theology series: Christ Plays in Ten Thousand Places: A Conversation in Spiritual Theology (2005);Eat This Book: A Conversation in the Art of Spiritual Reading (2006); The Jesus Way: A Conversation on the Ways that Jesus Is the Way (2007); Tell It Slant: A Conversation on the Language of Jesus in His Stories and Prayers (2008); and Practice Resurrection: A Conversation on Growing Up in Christ (2010).
The expected major outcome of this course is that students will have reflected on where they are in their spiritual journey, understand the dynamics of formative and transformative aspects of their spiritual lives, and be equipped to nurture their and communal spiritual growth both physically and in Cyberspace. The focus on this course is on spiritual formation and spiritual theology.
The word spirituality has become popular to describe those attitudes, beliefs, practices that animate people’s lives and help them to reach out towards the supra-natural realities. The Westminster Dictionary of Christian Spirituality notes that ‘ Christian spirituality is not simply for the ‘interior life’ or the inward person, but as much for the body as the soul, and is directed to the implementation of both the commandments of Christ, to love God and our neighbors.’
Christian Spirituality is the process of spiritual formation of a disciple of Jesus Christ for an authentic and fulfilled Christian life in the present world; involving bringing together the fundamental tenets of the Christian truths and the experience of living in God’s presence, grace and love in our daily life. It is Trinitarian, incarnational and grace-filled living. It is theology in action.
Christian spirituality as defined by others:
“[Spirituality] is a useful term to describe how, individually and collectively, we personally appropriate the traditional Christian beliefs about god, humanity, and the world, and express them in terms of our basic attitudes, life-style and activity”
Philip Sheldrake, Images of Holiness
“Whatever else may be affirmed about a spirituality which has a biblical precedent and style, spiritual maturity or spiritual fulfillment necessarily involves the whole person – body, mind, soul, place, relationships – in connection with the whole of creation throughout the era of time. Biblical spirituality encompasses the whole person in the totality of existence in the world, not some fragment or scrap or incident of a person”
William Stringfellow, The Politics of Spirituality
“Spirituality is a lived experience, the effort to apply relevant elements in the deposit of the Christian faith to the guidance of man and woman towards their spiritual growth, the progressive development of their persons which flowers into a proportionately increased insight and joy”
George Gauss, Ignatius of Loyola: Exercises and Selected Works
“Spirituality has to do with our experiencing of God and with the transformation of our consciousness and our lives as outcomes of that experience”
Richard O’Brien, Catholicism
“…we are to love God, we are to be alive to him, we are to be in communion with him, in this present moment of history. And we are to love men, to be alive to men as men, and to be in communication on a personal level with men, in this present moment of history”. (italics his)
Francis Schaeffer, True Spirituality
Hence our spirituality begins with God. It begins with a divine call, rebirth and conversion (John 3:3-8; Acts 2:38-39) and continues with sanctification or spiritual formation. It requires divine grace and our willing co-operation. It involves our inner and outward lives. It involves the integration of ours lives as we are being restored by the Holy Spirit. The goal is to become more like Christ (Eph 4:13-16).
2. Essentials of Christian Spirituality
2.1 Knowing God, not just knowing about God.
2.2 Experiencing God to the full.
2.3 Transformation of existence on the basis of the Christian faith and truths.
2.4 Attaining Christian authenticity in life and thoughts.
3. Characteristics of Christian Spirituality
3.1 Christian spirituality is about totality of the whole person.
3.2 Christian spirituality is about the Trinitarian God of love and grace.
It is a prophetic spirituality.
3.3 We are sustained in the journey of faith by grace.
It is an empowering spirituality. It is a self-affirming, aware, and grateful for God’s gifts to us giving us a healthy self-esteem. It is also mutually empowering, affirming other people and facilitating their blossoming.
3.4 The spiritual life is a journey from achievement to rest.
It is a contemplative spirituality. It emphasizes moments of reflection, meditation, and contemplation – being present to the Present, a constant awareness of the absolute within us, who is the inexhaustible source of joy, love, and energy and makes us committed but carefree.
3.5 Christian spirituality is a healing spirituality.
It is a process of healing one’s own wounds and using one’s own experience to heal others.
3.6 Christian spirituality is Christian spiritualities.
Christian spirituality is not monolithic. As each person is different, even with the identical theological beliefs and emphasis, his or her spiritualities will be influenced by his or her temperament, social, financial, educational, denominational and cultural context. Hence on one hand, we can speak of Christian spirituality and on the other hand, we speak of Christian spiritualities.
3.7 The cauldron of an enduring spirituality is suffering and conflict.
3.8 We are not alone on the journey.
3.9 Christian spirituality is an Easter spirituality.
It is a spirituality that transcends Good Friday and is infected with the fearless joy of Easter. It resists the forces of death and promotes the enhancement of life. It feasts more than it fasts. It is not so much control as surrender. It is not cold asceticism but a celebration of life.
4. Biblical Basis of Christian Spirituality
4.1 The Spirituality of the Word.
“Contemplation, far from being opposed to theology, is in fact the normal perfection of theology. We must not separate intellectual study of divinely revealed truth and contemplative experience of that truth as if they could never have anything to do with one another. On the contrary, they are simply two aspects of the same thing. Dogmatic and mystical theology, or theology and ‘spirituality’ are not set in mutually exclusive categories, as if mysticism were for saintly women and theological study were for practical but, alas, unsaintly men. This fallacious division perhaps explain much that is actually lacking in both theology and spirituality. But the two belong together. Unless they are united there is no fervour, no life and no spiritual value in theology; no substance, no meaning and no sure orientation in the contemplative life.”
Thomas Merton, Trappist monk
4.2 The Bible in Christian Spirituality
(a) Any Bible exposition must pays close attention to the correct interpretation of the passage.
It is very important that any passage in the Bible must be interpreted correctly. The common error is to take a passage or a verse out of context to support our ideas. Someone said that ‘ a verse out of context is a pretext’.
Not many of you should presume to be teachers, my brothers, because you know that we who teaches will be judged more strictly.
God will hold us responsible for how we interprete the Bible. We must allow the Bible, which is the Word of God to speak for itself.
JN 1:1 In the beginning was the Word, and the Word was with God, and the Word was God. 2 He was with God in the beginning.
Eugene Nida, executive secretary for translation of the American Bible Society was responsible for shaping 200 translation of the Bible in various languages. He was influential in the translation of Good News Bible (1976), Contemporary English Version (1995) and New Living Translation. He coined the word dynamic equivalence to describe a ‘meaning-based’ approach – one that looks for functional equivalence rather than formal resemblance in translation. He warns of ‘word worship’. In an interview with Christianity Today (Oct.7, 2002), he was asked, What do you consider your most important contribution to Bible translation, he answered “To help people be willing to say what the text means-not what the words are, but what the text means…Language is part of culture. Therefore, we have to understand the cultures of the New Testament period if we are going to understand what the writers were trying to say…. in most of Africa, sheep are regarded as very bad animals! Goats are greatly appreciated. If a woman were exchanged for a number of goats, she would have prestige. If she were exchanged for a number of sheep, she could never live it down.”
(b) The Bible has a fundamental unity, which includes the Old Testament and the New Testament.
2 Tim. 3 :16a
16 All Scripture is God-breathed and is useful for teaching, rebuking, correcting and training in righteousness,
There is a strong tendency for Christians to place more emphasis on the New Testament than on the Old Testament. We preach more from the NT, do more quiet time from verses in NT and encourage each other with verses from the NT. We must remember that the NT is the continuation of the OT. It is one book. The writer to the Hebrews contrasts the ‘many and various ways’ in which “God spoke to our fathers by the prophets” (Heb.1:1-2). Paul traces God’s dealing with the world through successive stages associated with Adam, Abraham, Moses and Christ. The fact that Jesus quotes from the OT shows that OT is still relevant.
(c) The Holy Spirit has a fundamental role in understanding the Bible.
1 Cor. 2:10-14
10 but God has revealed it to us by his Spirit. The Spirit searches all things, even the deep things of God. 11 For who among men knows the thoughts of a man except the man’s spirit within him? In the same way no one knows the thoughts of God except the Spirit of God. 12 We have not received the spirit of the world but the Spirit who is from God, that we may understand what God has freely given us. 13 This is what we speak, not in words taught us by human wisdom but in words taught by the Spirit, expressing spiritual truths in spiritual words. 14 The man without the Spirit does not accept the things that come from the Spirit of God, for they are foolishness to him, and he cannot understand them, because they are spiritually discerned.
(d) The Bible must be understood in relationship to what it leads us to do.
2 Tim. 3:16,17
16 All Scripture is God-breathed and is useful for teaching, rebuking, correcting and training in righteousness, 17 so that the man of God may be thoroughly equipped for every good work.
22 Do not merely listen to the word, and so deceive yourselves. Do what it says. 23 Anyone who listens to the word but does not do what it says is like a man who looks at his face in a mirror 24 and, after looking at himself, goes away and immediately forgets what he looks like. 25 But the man who looks intently into the perfect law that gives freedom, and continues to do this, not forgetting what he has heard, but doing it—he will be blessed in what he does.
5. Prayer and Corporate Worship and Christian Spirituality
5.1 The Spirituality of Prayer.Prayer is communion, spirit speaking to Spirit. Prayer can be aided by the use of images
5.2 Forms of Prayer
5.2.1 The Jesus Prayer
The Jesus Prayer comes to us as a gift of the Eastern Orthodox tradition. It was transmitted in its earliest version as lectio divina. The Jesus Prayer is more narrowly focused than lectio divina because it always uses the same biblical words. The words is the combination of the pleas in Luke 18:38 and Luke 18:13.
The first phrase-“Jesus, Son of David, have mercy on me!” – comes from the lips of a blind man outside Jericho. The second plea comes from the story of the Pharisee and the publican. The Pharisee in his prayer listed all his pious practices. The publican prayed a simple, heartfelt prayer: “God, be merciful to me, a sinner”.
Across the ages, Christians have prayed. “Lord Jesus Christ, son of the living God, have mercy on me a sinner.” One of the shorter versions is: “Jesus Christ, have mercy”.
The Jesus Prayer is called a prayer of the “mind in the heart”. In the beginning your body prays the prayer. Your mouth repeats it as your mind concentrate on physically reciting it and the meaning of the words recited. Eventually, after thousands of repetition, perhaps over a number of years, you no longer repeat the words with your mouth but your mind keeps praying the prayer. Finally comes the prayer of the mind in the heart. You no longer consciously think about the words of the prayer. Now your whole life prays the prayer without your thinking about it. Or the prayer prays your life. Unconsciously, you focus your deepest attention-the attention of your entire life- on God.
5.2.2 Walking Prayer
Walking prayer is prayer in which we allow God to lead us. There is a place for vigorous intercession and laying our requests before Him. But allowing God to speak and place requests before us has a place. It may leads us to repentance, celebration, intercession, introspection and many other things. Walk with God and let the Holy Spirit leads you as you pray.
5.2.3 Centering Prayer
Centering prayer focuses on being, and aware of God.
5.2.4 Prayer of the Heart
Prayers that concentrate on emotional attachment or adoration of God. It develops and matures the emotional faculty of our souls. Its aim is to love God; to have our hearts enlarged so that God owns more and more of us. It is ‘being’ prayer rather than ‘doing’ prayer.
5.2.5 Stations of the Cross
Praying through the Stations of the Cross has traditionally been a popular method of contemplative prayer. Christians simply pray through the various events surrounding Christ’s crucifixion”
(2) the sentence of death given to Jesus
(3) Jesus receiving the cross
(4) Jesus falling
(5) Simon helping Jesus carry the cross
(6) Jesus falling a second time
(7) women mourning for Jesus
(8) Jesus falling again
(9) Jesus being stripped of his clothing
(10) Jesus calling out to John and Mary
(11) Jesus dying on the cross
(12) Jesus being taken down from the cross
(13) Jesus being laid in the tomb
5.2.6 Meditative Prayer
Ignatius of Loyola in The Spiritual Exercises talks about the reflection on a biblical text, prayerful reflection of a particular theme or prayerful use of an object (something you can see, taste, touch, hear or smell) and reflection on its particular lessons. Each time of prayer begins with a humble submission to God and ends with a return to God.
6. Reflection Questions
6.1 How would you describe your own spirituality? Write out your answer in full. Then review what you have written in six months. Do you expect any changes as you re-articulate your own spirituality?
6.2 How do you think the study of the Word and prayer will influence your spirituality?
The idea of people being ‘too old to work’ appeared around the 18th Century. Prior to that, too few people lived to be ‘too old to work’. It was the German Emperor, William I who, at the bidding of Bismarck in 1881, introduced the proposal for retirement in a letter to the Reichstag: “…those who are disabled from work by age and invalidity have a well-grounded claim to care from the state (Wikipedia). The retirement age was for people over 65 years old. Retirement and retirement age became accepted during the Industrial Revolution in Europe. Fast forward to the present day when people are retired at their 50s and 60s. These people are still relatively healthy and productive. They usually live for another 20-30 years. Some go into second careers. What happened to the rest? The question is that what do they do during these 20-30 years? It is a long time to sit and wait to die but that is essentially what they are doing. What does the Bible teaches about retirement and is there a magic age for retirement?
Numbers 8:23-26 seems to mention this for the Levites.
23 The Lord said to Moses, 24 “This applies to the Levites: Men twenty-five years old or more shall come to take part in the work at the tent of meeting, 25 but at the age of fifty, they must retire from their regular service and work no longer. 26 They may assist their brothers in performing their duties at the tent of meeting, but they themselves must not do the work. This, then, is how you are to assign the responsibilities of the Levites.”
The working-age for Levites was from 25-50 years old. The Levites worked hard because they have to break down and put up the Tabernacle whenever the main camp moved. This will take strong and hardy men to perform the tasks. One commentary noted: “After a Levite had reached the mandatory retirement age of fifty, he was still free to assist his younger coworkers as long as he was able to do so (perhaps at the great festivals), but he no longer was to do the hard and difficult work he had done in his prime.” The general meaning seems to be that the Levite can continue to offer assistance beyond the age of fifty, but that he has no regular commitment, probably on a rota. This is legislated for Levites but none of us is Levites.
However, the idea of retirement age and post-retirement service is good. When we are working at a job, we work to the terms of our contract which included stated working hours (unless you are flexi-time), the number of days of leave, and horrors, assessment by KPIs. These are necessary for some seasons of our life when we are building a career, marriage, growing a family, and developing a portfolio. However, there will be a time when we need to move beyond that, and that is when the idea of retirement become useful.
Retirement is the milestone where we move from a structured-life season to a more flexible semi-structured season of life. This season is when our careers have been established, our children have left home, our mortgages paid up (hopefully), and we are wearied by the routines of the structured life. This retirement, I have in mind, is not dictated by chronological age but by kairos time. Kairos time is God calling us to move from one season of life into the next season. This new post-retirement period is when we have more time and resources to pursue a new avenue of service for God. It may be another call which is empowered now by our passion, our network and resources, and our lived-experiences. These are powerful combinations for our post-retirement vocation.
As we plan for our retirement from our jobs, we also need to plan for our post-retirement service. In order to plan for a smooth transition from our pre- and post-retirement seasons, we must prepare well in advance. The following steps will be helpful:
Understand the process. It will not be easy to move from a structured working lifestyle to a semi-structured post-retirement life.
Recognize the hand of God in your life and discern to know when it is the kairos
Take time to step back and access your current situation. Are you ready to make the transition?
Keep track of what is happening. Is it the kairos moment? Are you feeling increasingly restless with your structured life (not due to stress or burn-out)? Do you discern that you have achieved all that you want to achieve and feel it is time to move on?
Trust in God. These are the seasons of our lives. There is a time and place for everything.
Retirement and the retirement age is a dated concept in our contemporary society. As Christians, we should look at these as a gift of years from God. The years we have are a gift of the seasons of life which he was given us the privilege to experience. Let our retirement age not a fixed age but a milestone in our journey with God.
 Allen, R.B., 1990. Numbers. In F. E. Gaebelein, ed. The Expositor’s Bible Commentary: Genesis, Exodus, Leviticus, Numbers. Grand Rapids, MI: Zondervan Publishing House, p. 769.
 Budd, P.J., 1984. Numbers, Dallas: Word, Incorporated.
“It was the best of times, it was the worst of times, it was the age of wisdom, it was the age of foolishness, it was the epoch of belief, it was the epoch of incredulity, it was the season of light, it was the season of Darkness”, writes Charles Dickens in his novel, A Tale of Two Cities. The two cities, Dickens has in mind are Paris and London. We, Christians are also living in a Tale of Two Cities. The Bible refers to the two cities as Jerusalem and Babylon. We are part of an epic drama that involves our eternal souls.
We are fast approaching the new millenium, a time of great happenings, a time when our Lord may come again in glory. We are told to be alert to His Coming, be ready for His Coming. “What I say to you, I say to everyone: ‘Watch!’ ” (Mark13:37)
Wang Ming Tao, a famous Chinese Christian taught us to always check our life with a spiritual thermometer so that we will be spiritually healthy when the Lord comes.
[place a ‘x’ at the area where you feel are in spiritually at this moment]
Healthy Spiritual Life
Unhealthy Spiritual Life
Fervent in prayer
Lethargic in prayer
Bible reading tasteful
Bible reading insipid
Anxious and doubting
Loving God more than everything
Loving worldly things more than God
Resisting and hating sin
Compromising with sin
Giving God the glory in all things
Seeking self glory in everything
Fully at peace
Giving thanks in all
Always happy and singing
Always sad and sighing
Peaceful and patient in trouble
Easily provoked to anger
Much consideration of others
Much consideration of self
Seeking God’s in all things
Seeking men’s pleasure in all things
Yearning for spiritual things in the heart
Coveting earthly things in the heart
Speaking words that edify others
Speaking words that criticise others
Happy to witness for Christ
No power to witness
Cheerful to give to God’s work
Stingy and unwilling to give
Rejoicing in other’s good success
Jealous of others’ good success
A helping hand to those in trouble
Nonchalant at other’s misfortune
Willing to forgive others
Not willing to forgive others
Happy to keep close to devout Christians
Happy in the company of worldly friends
Happy to hear faithful admonitions
Happy to hear words of flattery
Eagerly hoping for the Lord’s return
No thought of things touching on the Lord’s return
The shaded boxes gives a visual aid to the state of our spiritual life, our spiritual temperature. Are we on fire for the Lord and are we stone cold?
Are we spiritually healthy? Can we with confidence say, “ Come, Lord Jesus, Come”
This is the Afterword in my forthcoming book, Into the Depths of Living Water.
Afterword—Meditation on Writing
The book you are holding is the latest at trying to share the gospel of the good news of Jesus Christ in a different format. I hope you have enjoyed it and in some ways be edified by it.
Writing is hard and gruelling work. It is incubated amidst blood, sweat, and tears. No, these aren’t the ink I write with. I just want to express that it not just physically challenging, but mentally too. The thought of all the work frightens me, as it involves transferring all those ideas that I carry with me in my mind, into words. Ideas brew and form, and run ahead of writing—writing about them is akin to playing ‘catch up’. Such imagery is enough to make me feel breathless. Writing, especially in an authentic voice, makes me exceptionally vulnerable, as my inner thoughts and aspirations are made bare to the world. Such glaring spotlight is not easy on me—an extreme introvert.
So why write? Putting all things on a balance, I sense that a net effect is at work, to pull me towards writing as the means to share my ideas with a wider audience. I hold dear a vision to nurture disciples of Jesus Christ who possess informed minds, hearts on fire, and are contemplative in actions. This process of orthodoxy, orthopathy, and orthopraxis are the foundations of my writing. The process of becoming like Jesus Christ is necessarily a holistic one, as we strive to live out the faith in everyday situations, in the various roles we play in community life. In attempting to address such needs, the scope of my interest and writing inevitably takes on a multi-faceted approach. It draws upon insights from theology, biblical studies, spiritualities, spiritual formation, spiritual direction, biomedical ethics, culture and the arts (poetry, literature etc.), science and medicine, popular culture (movies, computer games etc.), parenting and Christian living. At first blush, these seem very disconnected ideas but all of these can be mined for lessons on spiritual formation—the common theme that undergirds my writing.
My editor, Shu Phay, encouraged me to share something about my writing journey. Initially. I was very reluctant because my journey is not over yet. I believe I have still a number of books inside me to be written. However, after mulling it over during a retreat, I have decided to share a part of that journey that God has unveiled thus far. Thinking about why I write what I write humbles me—I must aim, at all times, to be a good messenger and steward of knowledge. And yes, I must keep the interest going, to explore and use the most suitable media or technology to communicate with you, dear readers.
For readers who may want to get to know me through my writings, please read on. There could be common interests, you and I, and I welcome exchanges and collaboration.
Random Musings from a Doctor’s Chair (2005); Armour Publishing, Singapore
This is a collection of articles where I experimented with different approaches of writing to connect with my readers. I wrote from the first, second, and third persons on issues that concern me as a Christian doctor, such as depression, suicide, euthanasia and cloning.
A Good Day to Die: A Christian Perspective on Mercy Killing (2005); Armour Publishing, Singapore
This book is a Christian response to controversial and emotive issues of euthanasia and end-of-life concerns. I gave my response from the lens, as well as from the ‘heart’ of a medical doctor. I shared some perspectives to guide Christians to think about this: We live well. Shouldn’t we also die well, with dignity and minimum pain and completely at peace with life’s rhythm and His will?
Live and Let Live: A Christian Response on Biotechnology (2006); Kairos Research Centre, Kuala Lumpur
Here, I injected insights and knowledge from my medical career and theology education to make sense of scientific processes relating to the termination, design and creation of life—abortion, stem cell research, cloning, and transhumanism. I got started on this book after a period of observation about the Church’s attitude to technology and new advances. It seemed to me that there is a general skepticism on new technology, and I ponder if the rejection is a gut reaction— a crippling fear of the unknown blocking attempts to view it rationally and with theological basis. This book is an attempt to fill the gap at a time when response papers were typically written by systematic theologians, rather than Christian ethicists or medical practitioners.
This is a work in progress and the book, admittedly, is a bit dated. One day, I shall get my lazybones to update it!
Spiritual Formation on the Run: Meditations to Build a Busy Life (2009); Armour Publishing, Singapore
Travelling further on my journey in spiritual formation and transformation, I began to realise that many Christians shun the active, intentional formative processes of their faith communities because they are too busy. Somehow, there is an entrenched view that we can only grow spiritually if we are ‘unbusy’. My thoughts were on busy people as I wrote this—hence the short chapters with a key takeaway in each, to be ‘consumed’ on the go. It is my conviction that the Holy Spirit can cause spiritual formation and transformation in very busy people—people who are always on the run.
Tending the Seedbeds: Educational Perspectives on Theological Education in Asia (2010); Asia Theological Association, Philippines
I contributed a chapter on problem-based learning (PBL) in theological institutions. When researching and writing this, I discovered a valuable area—how people learn—and have not stopped thinking about this since, the theory and applications to the Church. A significant milestone in my journey of writing and discovery.
Tales from the Monastery: Spiritual Formation the Asian Way (2012); Armour Publishing, Singapore
Alex Tang (Author), Hai Seng Lim (Illustrator)
Jesus told parables. Parables are stories that have multiple layers of meanings. Stories are a powerful media of communication, cutting through our filters and worldviews. This book represents an attempt to communicate biblical truths through stories. Set in the fictitious Sow Lin Monastery headed by Abba Ah Beng, the book follows a group of mischievous disciple monks (and one girl) on their life adventures (misadventures too) musings, and ‘learning moments’. The book was delightfully illustrated (with cartoons) by Han Seng Lim. I am grateful that many people, both young and old are blessed by it. It is presently in its fourth printing.
Till We are Fully Formed: Christian Spiritual Formation Paradigms in the English-speaking Presbyterian Churches in Malaysia (2014); Malaysia Bible Seminary, Malaysia
This is an academic tome based on my PhD work on spiritual formation. It provided the opportunity to formalise and disseminate my ideas about learning, spiritualities, spiritual formation and transformation, and discipleship in Christian faith communities.
Conversations with my Granddaughter (2014); Armour Publishing, Singapore
Kids are at the heart of what I do; parenting and grandparenting are issues close to my heart. I thought that the idea of a series of letters to my granddaughter would be a great medium to convey parenting advice in a post-modern age. It has proven to be very popular. A companion volume on letters to my grandson is being written.
A People Apart (2016); Armour Publishing, Singapore
This is a collection of meditations on 1 Chronicles for Asian Notes, originally published by the Scripture Union. I thought it is useful for people, especially busy people, to have access to the materials in a handy, compact booklet.
Meditations in Autumn (2015); Meditation in Summer (2016); Kairos Spiritual Formation, Kuala Lumpur
I have in recent years begun to develop photography as a spiritual discipline, to train the mind and eyes to focus in looking and seeing, and in the process, learn to perceive the world differently. I want to be closer to the Creator by appreciating the beauty of his creation. I have noticed lately that people take in information better if it’s presented visually or as short sound bytes. Thus birthed an idea to develop a four-part series, each a photobook devotional. The first two books contain photos taken in autumn in Kyoto, Japan and summer in Alaska respectively.