Duration: 2 hours, 6:30p to 8:30p from meeting place, warmup, and end.

Players: 5 performers, 2 camera people (1 performer alternated as video person)

Rita Soma (ES)
Asha Baun (RU)
Tanya (RU) (alternating video)
Tayna (RU) (alternating video)
Adam Koan (USA)
Joey Largent (USA) (conventional photography, not the video stills below)

For each SPP we hold in Tbilisi, we intentionally select a different location. This time, we’ve chosen Vake Park, situated in one of the more upscale areas of the city. For all SPPs, we set a minimum of five players, as a procession loses its essence with fewer. For this event, we were operating right at that minimum.

The SPP (Spontaneous Performance Procession) is a happening where dancers process around a given terrain for a set time and break out into mini body-based performances based on site-specific resonance. For detailed info on the SPP, see https://butohmanual.com/spp.

Geographically, this SPP was one of the most diverse we’ve experienced. We moved through untouched grassy fields dotted with trees, a carnival ride zone, the more domesticated walking areas of the park, expansive empty fountains, and abrupt environmental shifts as we ventured off the main paths into wild, overgrown hillside trails.

Curiously, the breakout performances were all solos, except for one, which was a duet.

From the beginning, the procession sustained a neutral walk for a good amount of time before the first breakout performance occurred. This felt fitting and allowed the body to ease into a focused state, encouraging intentionality rather than randomness in deciding when to break out next.

The SPP reminded me of older SPPs where the processions took on a mostly neutral walk. This creates a striking contrast, making the shift in energy during a performance breakout all the more noticeable and impactful.

Compared to other SPPs, there wasn’t much interaction with children or dogs, even though they were around. This probably added to the particularly focused feeling for this SPP as it had less distractions.

Sub-specifics

Within the SPP, different qualities or attributes may serve as the key trigger that draws us into a performance. We can refer to these as sub-specifics. They can be to name a few sound-specific, light-specific, or costume-specific (for a full list see the SPP page). A few interesting ones were noticed.

One performance was drawn to the shadows cast by the body on the pavement, making it light-specific. Another (my own) was sparked by a discarded blue helmet, which instantly became the catalyst for the piece, inspiring an improvised character — making it costume-specific. Another was provoked by an unpleasant smell — making it smell-specific.

Suggestions/Soft Critique

While the SPP was quite rich, a few observations may offer opportunities for improvement.

During the second performance, two documentarians ended up in each other’s line of sight. To maintain the integrity of the experience, it’s encouraged to avoid documenting other documenters, as their presence in frame can be distracting and take away from the performance’s focus.

Something to consider is that in performance if a prop is going to be taken into a space, then it should be used more than just in passing.

Don’t lose your bananas. I lost my bananas! In other words, try not to lose the prop you carried with you as part of your costume or character.

Duration: 2 hours, 6:30p to 8:30p from meeting place, warmup, and end.

Players: 6 performers, 1 camera person (2 performers alternated as camera persons)

Rita Soma (ES)
Tanya (RU)
Tayna (RU)
Larisa Chernaia (RU)
Nikita Baskov (RU)
Adam Koan (USA)

For our 9th SPP in Tbilisi, we decided to come themed as babushkas (Soviet/slavic grandmas) for women. The two of us men came as what we thought to be of old man fashion.

The SPP (Spontaneous Performance Procession) is a happening where dancers process around a given terrain for a set time and break out into mini body-based performances based on site-specific resonance. For detailed info on the SPP, see https://shadowbody.com/spp.

Every SPP is unique and we pick an entirely new location every time we do it. We also try and add a new way of doing the parade without breaking from the general SPP structure. We chose, at least, to come more uniformly with babushka costume (and for guys, old men fashion).

The event began on an awkward note. At the starting point, a Georgian man heckled me about wearing pink, even though it was just a men’s polo shirt. I had chosen to resemble a Floridan retired golfer from The Villages (for those who know, know). The situation felt tense and could have escalated into a fight if we hadn’t walked away. However, once we reached the actual park and surrounding area, the atmosphere shifted. People there were generally respectful, and some even recorded the performance on their phones. Such is the nature of these parades. Nobody knows how others will react.

This parade unfolded amid an abundance of unique, winding trees and wild bushes — a setting that could just as easily smother creativity as spark it. Yet on this day, inspiration flowed freely, with numerous breakout performances.

Three of the babushkas appropriately found sticks to use as walking sticks which added to their characters.

Aside from a few tolerable nuisances — mosquitoes, itchy grass, and a thorn from a honey locust tree piercing my side and striking a vein, causing some bleeding — the event went relatively smoothly.

Further Observations

Compared to some earlier parades, this parade managed to find a very nice balance between a clear procession and a clear breakout performance. Before, sometimes the line was a bit hazy.

There was also a nice balance between a casual, neutral walk within the procession and a stylized (even danced) procession.

The costumes may have assisted in keeping group cohesion and performitivity.

Future of SPP

After the parades, it has become tradition to meet at a cafe or restaurant to both wind down and talk about what had just occurred. This time, we simply made our way to a nearby park, brought out our own snacks, and began reflecting on the experience while discussing ideas for future events. One suggestion was to hold a night parade, featuring pajamas and props like pillows. Another idea was to livestream the entire event at some point.

Many more unique ideas are sure to emerge for taking the SPP even further, and I’d be thrilled

And thus, butohdirectory.com came to life.

For the past 11 years, I’ve been immersed in the world of Butoh, connecting with Butoh artists across the globe through this deeply invigorating art form. Though Butoh is practiced internationally, it remains an underground scene — and it’s disheartening to see the community fragmented at times.

That’s why fostering connection and collaboration is vital — and the homepage makes this mission clear:

To connect the global Butoh community — honoring its roots while nurturing emerging generations.

We foster collaboration over competition, making it easier for artists, educators, and enthusiasts to discover one another and carry Butoh forward with shared spirit, mutual respect, and a sense of family.

So my goal was to contribute to connection and relationship by creating a comprehensive directory that could easily be added to by anybody. Each artist would have a profile with biographical details, training lineage, a photo, and website or social media link.

At the time of this writing, the directory includes approximately 340 Butoh artists from around the world.

Yet the directory alone didn’t feel complete. With so much rich information in the database, I felt it deserved a more creative expression — something that could visually trace the relationships between Butoh artists.

That’s when Kumu maps entered the picture.

Kumu

This interactive mapping platform was perfect for representing the relationships I wanted to present within the Butoh world — mainly training lineage.

Tree relationships can be explored by country, by searching for an artist, or by viewing lineages under prominent Butoh educators. Each artist retains the same profile from the original directory.

The legend above highlights the top eight countries with the most listed artists. As more people are added to the directory, these rankings may naturally shift.

Quick How To on Viewing The Butoh Artists on Kumu

Though the Kumu opens up with my personal instructions on how to navigate the the artists, you can also refer to the instructions as well since they have screenshots.

1. Go to the Tree section on the website or directly at https://butohdirectory.com/butoh-tree
2. Search or Browse artist through drop down filters (Country or Studied Under)

3. Once an artist is clicked on or pulled up through search, use the focus feature to see the artist’s immediate network or indirect network.

Google Butoh Map

I wished to add one last mapping however to top it all off.

To visualize the global reach of Butoh artists, I also connected the database to Google Maps — and this was the result.

Initiative

As the directory continues to grow, it may inspire new ideas and serve as a tool for bringing the global Butoh community closer together.

If you’d like to help the directory grow, consider adding a new Butoh artist or resubmitting an existing entry —resubmitting will replace the old one.

“The fruit of the Spirit is love, joy, peace, forbearance, kindness, goodness, faithfulness, gentleness and self-control.”

It is only logical, then, that institutions throughout history would try to capitalize on this value — not to serve it, but to control people through it. You don’t manipulate people by offering them what they don’t want; you use what they already desire.

It’s not unlike the food industry. People naturally want food — real, good food. But then there is profit, so then come the additives, preservatives, colorings, slogans, branding, and packaging. Food becomes an antithesis of itself. The result? Obesity, addiction, and disease. What began as nourishment becomes poison, and the original purpose — health — is lost.

Such can be applied to the Gospel itself. After spending time in Tbilisi and becoming more immersed in scripture, I’ve been struck by a painful contrast. The Gospel is meant to make us more alive — more joyful, more loving, more kind. And yet the public atmosphere in this “Christian country” often feels the opposite: closed, joyless, unkind. What I feel instead is a heavy presence of cultural Christianity and churchianity — the worship of tradition, structure, and appearances, but not Christ.

Scripture actually encourages us to rebuke fellow believers (Luke 17:3; Galatians 6:1), and so this is exactly what I’m doing.

Having traveled the world, I can’t help but notice a glaring contradiction, one that I suspect many sincere nomadic followers of Christ would have noticed themelves — the irony that in some pagan nations, the general atmosphere would appear to actually be more Christlike in the sense of bearing the fruits of gentleness, joy, kindness, and hospitality.

Ivan Illich, a radical Catholic thinker and critic of institutionalization, warned that good things — like the Church, education, or medicine — are often taken over by systems that try to “improve” them until they’re unrecognizable or their own antithesis. What once was wholesome becomes an instrument of control.

Yet all of this only echoes the Eden story. Adam and Eve had everything — they walked with God, knew peace, lived in perfect communion. But they reached out to try to improve what was already perfect, to fix what wasn’t broken. That act — the desire to possess and improve what should have been received with reverence — is the primordial temptation. And it’s still with us.

What we’re witnessing, in places like Tbilisi, is the cost of turning a good thing into a monster — culture and institution replacing Christ with something inert, polished, and dead. The Gospel has not failed — but it has been dressed up, packaged, and institutionalized into its antithesis. We don’t need more polish, but more people to drop their cultural conditioning and return to the roots of their faith — living it out rather than clinging to its cultural decorations.

All of this is likely a major reason why so many have been disillusioned with the faith throughout the world — witnessing how deeply it’s been distorted in practice. It’s strange to think that the very church or Christian cultural tradition someone turns to might be the very thing distancing them from God. I know it was part of what led me to walk away from it in my teens despite my Christian upbringing.

Yet we also know that true faith was never meant to be defined by people, since we’re all broken. “For all have sinned and fall short of the glory of God” (Romans 3:23). But what we can do is live out the Gospel genuinely among one another — anchored in a personal relationship with Jesus Christ — which is a most subversive act these days.

Duration: 2 hours, 15 mins, 4p to 6:15p from meeting place, warmup, and end.

Players: 7 performers, 2 camera persons (2 performers were also camera persons)

Gina (HU)
Rita Soma (ES),
Rita Magritte (RU)
Alina Dolzhenko (RU)
Tanya (RU)
Tayna (RU)
Adam Koan (USA)

The 8th Spontaneous Performance Procession (SPP) in Tbilisi came with several surprises and provoked further analysis for future participation.

The SPP is a happening where dancers process around a given terrain for a set time and break out into mini body-based performances based on site-specific resonance. For detailed info on the SPP, see https://shadowbody.com/spp.

For this SPP, we chose to engage with Varketili Central Park, 1km from the last southbound metro station Varketili.

Each SPP has revealed new dimensions, but what set this one apart was something we hadn’t experienced before: for nearly the entire duration — about two hours — we were followed by an audience of kids and teenagers of various ages.

Compared to the previous SPP, the crowd this time was louder and somewhat intrusive. While this led to several spontaneous invitations for public interaction, it also reinforced the need to stay focused on the work itself.

On a more general note, when pondering the nature of the SPP, beyond dance, theatre, and performance art, the SPP can also serve as a form of psychogeographic exploration and experimental study. Not only that, but it also aligns with the concept of the pervasive or ubiquitous game — such as certain urban theatre games or live-action roleplays (LARPs) — intentionally blurring the boundaries between art, game, and everyday life, typically non-competitive, as is the case with the SPP.

Uncategorized = Unwelcome (But Not For The Youth)

It was a fascinating phenomenon to be followed for two hours by a crowd composed entirely of children and teenagers. And what an audience they were. Yes, they were loud, at times even intrusive, but there’s something to be said for an audience that’s alive and engaged. Compared to the zombie stillness of traditional theatergoers, these young followers brought energy and unpredictability to the happening.

Because the activity was relatable to them, we found ourselves, perhaps unexpectedly, within their mental terrain. At times, their interactions suggested they were trying to guide or even expand the play themselves. They are, after all, connoisseurs of play. In one instance, Tayna broke out into a solo performance, and 2 children incorporated weeds they had gathered, creating a moment resembling a performance art action with encouraged audience-participation.

There were adults around of course, but none expressed interest in having any part in this uncategorized assembly. At most, an adult’s expression might have briefly cracked a Mona Lisa smile — but more commonly, the default was either a disapproving stone-faced stare or a determined effort to pretend nothing was happening at all.

When kids and teenagers were clearly gleefully engaged, did it create a kind of cognitive dissonance in the adults? Could it have raised the question, even for a fleeting moment, the realization that they might have forgotten how to truly live? That they’ve stifled their sense of wonder and buried their youthful spirit altogether?

As adults, are we meant to be this dead — only allowed to “play” within the socially accepted bounds of a football match, concert, or a night of drinking?

Uncategorized = Unholy (For Some Adults)

What’s even more troubling is how anything that doesn’t fit neatly into familiar categories can quickly be branded as cult-like or demonic. At one point, a man approached from a distance, making a gesture of the cross as he rebuked what was taking place.

A clip taken by a stranger from SPP #6 which had actual costumes and face paint, reached over a thousand shares on Instagram. Many commenters labeled it as cultish or demonic, yet the footage itself was perhaps as frightening as a pack of stray puppies? Having, in my day, watched plenty of horror movies, I saw only a harmless procession with playful, abstract movement.

It’s troubling that simply moving together as a group — outside of political rallies or traditional religious ceremonies — prompts some to immediately condemn it as evil.

As a Christian myself (non-denominational), I find this deeply puzzling. It highlights how culture and even church culture (churchianity) can often drain the life out of everything. Nowhere in the Gospels are we told to live like lifeless zombies; on the contrary, the message encourages vitality and childlike openness (and of course, we don’t have to sin to live in vitality). Jesus himself says in Matthew 18:3, “Truly I tell you, unless you change and become like little children, you will never enter the kingdom of heaven.”

Notes for Development

As a kind of post-performance ritual, those of us who participated typically gather at a café or restaurant to reflect on the experience. This time, however, we chose to focus the conversation on areas of growth and potential improvements for future SPPs, drawing from what we had just encountered.

As noted in the field notes for SPP #7, maintaining the structure of the SPP is crucial for establishing a coherent through line and grounding the overall experience. Although there were clear distinctions between the procession and breakout performances, that clarity sometimes broke.

Note 1: Leaders Are Not to Pause, At Least Not For Long

One key observation concerned the role of the leader: within the SPP framework, we can now say that the leader should only pause in response to an actual breakout moment. Otherwise, any unprompted halt disrupts the procession’s momentum, and also undermines the intent behind breakout performances.

To elaborate, when the leader halts and begins performing, it can create a dynamic where all participants are seemingly forced to join in, turning an individual decision into an obligation. Breakout performances are more meaningful when clearly signaled, allowing others the choice to engage — whether as a duet or group — rather than being swept into collective action by default.

If for effect, there is a deep resonance calling for a pause, then it is recommend to not go over 15 seconds.

Note 2: The Procession’s Performativity & Pacing

If the leader cannot pause, this may raise the question of performativity and pacing of the procession itself.

While the procession is inherently performative, that doesn’t mean participants are always dancing or actively engaged in visible expression. At times, it settles into a neutral walk. This neutral walk shouldn’t be underestimated — it serves as a kind of silence and pacing, offering a necessary contrast. Just as all art needs its moments of stillness or quiet, the procession remains a part of the overall flow. The silence here is not an absence, but a quiet continuation.

Note 3: Leader Handing Over Leadership

If the leader no longer feels aligned with the role, a quick transition can be made by tagging in the person directly behind them via a high five. This allows for a smooth handoff of leadership.

Alternatively, if anyone in the group senses the need for a shift in direction, a new leader can step in by moving to the front — similar to the improvisational dance exercise known as flocking.

Note 4: Ending Clap

A player gave a clap to signal the end of a performance — an action that could be incorporated into the SPP structure. Much like a film director uses “Action!” to begin and “Cut!” to end a scene, this gesture could serve as a clear marker for the conclusion of a breakout moment.

Note 5: QR Code

Since the kids were asking for an Instagram, we might consider creating a QR code in the future — perhaps on a sticker, bracelet, or pin — that links directly to a page explaining the procession in simple, accessible terms.

Note 6: Procession Formations Behind the Leader

Because the leader cannot see what is behind them, any procession formations (such as forms that break from the typical line), can be engaged with as a group behind the leader.

Note 7: 33/33/33

Expanding on the 50/50 concept — which refers to maintaining equal resonance between one’s internal experience and the external surroundings — we can take it a step further with the idea of 33/33/33. This approach distributes awareness and resonance equally among three elements: the self, the group, and the broader external environment.

Note 8: Camera People as Horse’s Tail

Any participant carrying a camera — if assuming a dual role of both documenting and occasionally engaging in the procession — should remain at the rear of the group. This positioning allows them to step out as needed to capture significant moments with minimal disruption to the flow and cohesion of the procession.

Encouragement to Continue

None of the SPPs held so far — in Georgia, Turkey, Spain, or India — have ever felt dull or lacking in value. On the contrary, it was the invigorating spark of the very first SPP in early 2022 that fueled the momentum to keep them going. That initial spark continues to ignite anticipation and excitement about how these processions will evolve and uncover new discoveries within dance, theatre, live art, psychogeography, and cultural criticism.

Not to mention the common phrase hurt people hurt people, if we view churches through the lens of hospitals, it becomes clear that expecting its members to be flawless misses the point. Just as we don’t expect hospital patients to arrive in good health, we shouldn’t expect churchgoers to be in good health of the spirit.

This analogy is something I can relate to, holding a long history of working at various hospitals as an x-ray/CT tech.

Double-Edged Swords

The analogy, however, can be taken further, revealing deeper questions about the nature of both hospitals and churches — and how both can be double-edged swords.

Both hospitals and churches exist because they clearly serve a purpose — hospitals are designed (or intended) to treat and heal people, while churches are meant to hold together believers in Christ.

But neither hospitals nor churches are perfect. A study from PubMed Central found that 1 in 20 patients in U.S. hospitals experience at least one adverse event unrelated to their original condition, such as hospital-acquired infections or errors. Beyond health risks, both institutions can impose financial strain — hospitals through overwhelming medical bills, and some churches through pressure to give large tithes, which can feel transactional or manipulative rather than freely offered.

Jesus-followers mess up too. We must take into account though that built into the Christian framework is the acknowledgement that we are inherently imperfect and prone to error — hence the need for Christ, who stands in as the perfect being on our behalf.

That said, I maintain that both hospitals and churches continue to hold important roles in society. However, I also acknowledge that certain forms or aspects of each may not be well-suited for those seeking healing — whether physically ill patients or even Christ-followers.

Many people feel disconnected from or skeptical of aspects of the modern medical system, and the same can be said for churches. For instance, some distrust the psychiatric field and its reliance on mental health pharmaceuticals, believing there are more holistic or effective approaches to mental well-being. This skepticism often extends to large institutions — Big Pharma — and similarly, institutions like the Catholic or Orthodox Church can be viewed through the same critical lens as “Big Church.”

Big Church

At Big Church, one is expected to conform to a fixed ritual tradition — a singular, procedural method much like a hospital’s protocol. For example, in the Orthodox tradition, dancing within the church is strictly prohibited, despite numerous positive biblical references to dance as a form of worship (Psalm 149:3, Psalm 150:4, 2 Samuel 6:14).

Big Church often feels more like a museum — something to observe but not engage with. It becomes a “look but don’t touch” environment where the body is subdued, and freedom of physical expression is limited. The experience can feel passive, almost like watching something on a screen, lacking a sense of embodiment and lived participation.

That said, this structured approach may be exactly what some people need in their lives. The order and predictability can offer a sense of stability, and for some, it actually makes prayer more accessible. But as an artist, I find myself needing a space with more freedom of expression such as is witnessed in some black churches throughout the USA.

The Sterilizing Effect

Like hospitals, churches can undergo a kind of sterilizing effect. We witnessed this during the 2020 pandemic, which triggered a response akin to an autoimmune reaction — an aggressive clean/attack approach that, in trying to eliminate all threats, ended up harming even the healthy. In its hyper-cautious measures to eradicate the virus, the pandemic imposed restrictions that affected nearly every aspect of life. One dramatic example: in the U.S., many hospitals postponed cancer treatments in order to keep facilities as empty as possible and reduce viral spread. But in doing so, according to the American Association for Cancer Research, these delays through predictive analysis have shown a potential 30% decrease in 5-year survival rates. These kinds of sacrifices were widespread.

Similarly, Big Church has made their own kinds of sacrifices. For some, the push toward sterility in such spaces feels like it drains the life out of everything. The “my way or the highway” approach often alienates people — and to be clear, this isn’t about straying from Scripture. Rather, there are countless ways to worship that remain faithful to both the Gospels and Paul’s letters.

What then shall we say, brothers and sisters? When you come together, each of you has a hymn, or a word of instruction, a revelation, a tongue or an interpretation. Everything must be done so that the church may be built up. — Paul (1 Corinthians 14:26)

This verse shows that early church worship wasn’t rigid but encouraged creative, spontaneous expression. Instead of a top-down model, Paul describes a gathering like an open mic, with each member contributing to build up the community.

This participatory model of worship reflects a dynamic, responsive approach — one that resonates with those longing for a more personal and less institutionalized faith experience. Just as many turn to alternative medicine for more holistic or culturally-aligned care, others seek house churches or artistic forms of worship for a more embodied, authentic, and spiritually resonant experience.

Ending Thoughts

The church-hospital analogy offers more than a defense against accusations of hypocrisy — it opens discussion regarding the strengths and shortcomings of both institutions. While both serve essential roles in healing — one physical, the other spiritual — they also carry risks when they become overly rigid, impersonal, or sterilized. For some, structure offers comfort; for others, it restricts growth and expression. The early church modeled a participatory, Spirit-led form of worship. In both faith and medicine, we must continually ask not only what is being done, but how — and whether the spaces intended for healing are truly fostering life, connection, and transformation.

Duration: 2 ½ hours, 4p to 6:30p from meeting place, warmup, and end.

Participants: 7 performers, 2 camera persons (1 performer was camera person, myself)

This marks the 7th Spontaneous Performance Procession (SPP) held in Tbilisi — and perhaps the boldest to date — prompting this commentary as a means of continuing to fine-tune the practice.

The SPP is a happening where dancers process around a given terrain for a set time and break out into mini body-based performances based on site-specific resonance. For detailed info on the SPP, see https://shadowbody.com/spp.

For this SPP, we entered into the abandoned trains terrain keeping in mind that security may or may not be on to us. And not long into the drift, one guard did confront us, yet the camera man bought us some time by talking to the guard which was clever.

Fortunately, the nature of the SPP is that we keep moving anyway, so we indeed kept moving. Eventually, another security person caught onto us a little further down and so we continued on to find the nearest exit out. Within the abandoned trains terrain, several breakout performances occured, and so for all intents and purposes, our abandoned trains section of our SPP was an acceptable enough accomplishment.

The next exit to my surprise was a playground with children playing. These children had seen us already coming from a distance and were already anticipating us.

What followed was various resonances in the playground. Then we drifted out yet again and eventually found an overpass which was traversed in a resonant dancing procession form.

From there, it entered into a well-kept park which led to various resonances and again with children.

Questionable Terrain

The question of subversion — or even a gentle form of delinquency — naturally arises in relation to the SPP, and especially in this instance. Simply by breaking from conventional patterns of (domesticated) human movement, such as walking on designated walking paths from point A to B, a certain subversive or ‘savage’ element is introduced. When this is combined with geography not designed for human presence, like abandoned trains, it’s understandable that the entire experience might carry a little bit of unease.

Fortunately, the nature of the SPP is to keep moving, and even running or quickly abandoning a site if it is called for. Ideally, when we are faced with situations such as this, it can be a great exercise in sustaining performativity. As with nomadic cultures, when one place no longer serves its purpose, it’s time to move on or seek out a new point of resonance.

Safety

Because of the nature of the SPP and the greater potential for running into unknown conflict, it makes the awareness for safety or even prayer important.

Out of our zeal for performance, we ought not to forget about environmental safety. For this particular SPP, that means avoiding any wires — regardless of whether they appear to be live — and exercising caution around potentially corrosive chemicals on surfaces.

We must not only be mindful of the environment, but also ensure each other’s safety. In the context of this particular SPP, one participant had limited vision due to a beanie worn over the face, which resulted in a minor accident that could have been much more serious.

That same participant, in a strong commitment to staying in character (although a great costume and character), may have been too forceful with others when their actions didn’t align with his vision. This departs from the key principle of improvisational theatre — ‘yes, and’ — which emphasizes collaboration over control. It’s vital that we never cause harm within our group, even under the guise of maintaining a role.

Keeping the Framework of the SPP

The SPP framework exists for a reason, to promote a through line and focus throughout a traveling performance.

As the SPP continues to be practiced, new experiments will naturally emerge — and these are welcome. However, this evolution shouldn’t come at the expense of the core framework that defines the SPP which is kept relatively bare bones and simple.

Given the highly improvisational nature of the SPP, the minimal structure it does have becomes all the more essential — especially as the number of participants grows.

It is important to keep the distinction between the procession and the break-out performances. Yes, sometimes the procession might transition straight into a site-specific group performance with all or most participants, but when that performance occurs, we must be aware that it is a break-out performance and so we must find the resonant timing to continue the procession within the range ideally of 1 to 3 minutes, max 5 minutes.

The procession is the through line, the grounding even of the whole happening.

In the case of the playground, though the playground is one site, there are sub-sites within the playground, so the SPP can easily occur within confines of the playground, one break-out performance at a time.

When participants in the SPP break from its structure — such as in the case of the participant who stayed in his own character — they may be perceived, at best, as just another external influence, or at worst, as a heckler. At times, it may be necessary to ignore their actions, as refusing to engage in the spirit of ‘yes, and’ is itself a form of ignoring the group.

Audience: Adults vs Children

Audience reception will vary depending on culture and geography, but having engaged in 7 SPPs now in Tbilisi, it might appear that in general for adults, there might be more disapproval of the activity than approval, but the reverse is true for children.

The sad reality for adults is that they have fallen victim to human domestication. They have lost touch with their own childhood. They also have a tendency to instinctively reject anything unfamiliar or difficult to categorize, quickly relegating it to the realm of disapproval.

On the other hand, children, while they may face an initial confusion, quickly warm up and are heavily resonant and understanding to what is occurring since children are very familiar with resonance.

This was the second SPP which had moments of good resonance with on-site children. Many instances observed were inspiring and touching.

Since children all have phones these days, it added a nice documentation element, but of little documenters. These little documenters in their documenting were even respectful in their own way.

The magic really shined through when at the park site, children lost their shyness and began engaging with the performers as performers themselves.

In another moment, a child was even spontaneously incorporated into being the lead of the procession, if only briefly.

Additional Notes for Future Improvement

Each break-out performance should come with it some form of Jo-Ha-Kyu. Jo-Ha-Kyu essentially is a progression within every performance. Each performance should have a strong starting world or Jo, a series of progressions Ha-Ha-Ha, and a strong ending, Kyu.

We must mantain the 50–50 rule, which keeps awareness of our internal enviornment and external environment equally — 50% inside and 50% outside. To neglect the 50% outside is to break cohesion between the group, environment, and audience.

Ending Notes

Each time an SPP unfolds, I’m left in awe at how much of a journey can take place within a fixed geography. My curiosity deepens, my perspective widens, and I’m always left wanting more — eager to see how these happenings will continue to evolve. This time, it was especially touching to bring a bit of joy to local children — and even a few adults.

Naturally, there will be moments when things fall flat or disrupt the overall harmony — but that’s precisely why we continue to engage in these experiences: to grow, refine, and improve with each SPP we engage in.

After all my studying, I found myself with many curiosities in scripture. One curiosity I’d like to address is the harsh language attributed to God or in response to God that seems to often turn people away from scripture. Words like wrath, fear, jealousy, and hate used to leave me puzzled, as I tried to reconcile these words with the God of love described in 1 John 4:8: “Whoever does not love does not know God, because God is love.”

Then I’ve come to realize that this is largely a matter of mistranslation and misunderstanding from a human perspective.

NDEs

But before delving into these harsh words, I want to share that before coming to Christ, I was obsessed with hearing people’s near-death experiences (NDEs), and still love hearing them. Curiously, in these NDEs, it’s relatively common for people to encounter Jesus who is always experienced as a glory beyond imagination. I read a book by J. Steve Miller, published in 2023, which states that, according to data from the NDE database (NDERF) with over 5,000 entries, 1 in 5 NDEs involve seeing Jesus Christ.

I remember that in many of the accounts, people often have a life review, revisiting moments when they hurt others, but also times when they loved. Some of these moments seemed small or insignificant but were seen as far more meaningful and created a domino effect. People often experience these moments from the other person’s perspective, as if in their bodies.

One thing I’ve always found fascinating in terms of the life review is the recurring theme of supposed non-judgment, felt as if seemingly not directly coming from God or Jesus, but from ourselves. It appears that when we experience the contrast between our actions and the love of God, it triggers something like a conscience or Holy Spirit which highlights our own approval or disapproval of our actions. We’re not condemned or beaten over the head — Jesus isn’t judging us per say, only loving us and holding the space for us.

Jesus in these NDEs is constantly reminding us that His love for us is endless. His love is so immense that in one NDE, Jesus compared it to an ocean, where the love we offer as a drop is, in comparison, a vast ocean to Him.

Of course, we must approach NDEs with caution, as scripture also warns: “Even Satan disguises himself as an angel of light” (2 Corinthians 11:14). Yet, the depth of God’s love portrayed in these experiences seems to reinforce the core message of Jesus — that He truly does love us.

Eternal Damnation?

Similar to the message people share after their NDE encounters with Jesus, several early church fathers, saints, and Christian mystics recognize that God truly is nothing but love. They acknowledge that love hurts when we turn away from it.

NDEs often also describe dreadful states that feel like an eternal hell. But are they truly eternal? Or is it that only God and his flames of love are eternal?

I posit that God is not a punishing God, but a restorative one. Therapy, medicine, and rehabilitation can all very much feel incredibly tormenting and go on for a very long time, yet the intensity of God’s “consuming fire” (Hebrews 12:29) depends on where people are in their sin (think shortcomings or shadows — of which we all have).

However, when one is stripped down to their essence as a loving child of God, they will be cleansed and ready to be in His glorious presence. This perspective aligns with many writings of mystics regarding God’s fire of love, such as with St. Isaac the Syrian (8th c.): “It is wrong to think that sinners in hell are cut off from God’s love… The love of God is offered equally to all, but it works in two ways: it is torment for the damned and joy for the blessed.”

The idea that hell is eternal is curiously not aligned with many early church fathers and Christian mystics, including Clement of Alexandria (2nd-3rd c.), Origen of Alexandria (2nd-3rd c.), Gregory of Nyssa (4th c.), St. Gregory Nazianzus (4th c.), St. Macrina the Younger (c. 4th c.), Peter Chrysologus (4th-5th c.), Maximus the Confessor (6th-7th c.), St. Isaac the Syrian (7th-8th c.), and Julian of Norwich (14th-15th c.).

Harsh Words

Similar to the cognitive dissonance someone may feel after believing both that God loves everybody yet also condemns people to an eternal torment in hell, there is also the tension of a loving God described in so much harsh language.

After taking a look at both the Greek and Hebrew uses of specific words in scripture, we can see that English translations of the Bible can sometimes mislead. For instance, take the term “eternal” when scripture talks about hell or the underworld. In Greek, the term for “eternal” is aiōn (αιών) or ainios (ἀΐδιος), which does not mean eternal at all but rather a segment of time. “Eternal” proper only appears a few times, and when it does, the Greek words used are aidios (ἀΐδιος) and Tartarus (Τάρταρος), and are reserved for fallen angels, not humans.

This raises the question: what other terms might be misleading or inaccurate in translation? When the Bible mentions the “fear of God,” the Greek word for “fear” is phobos (φόβος), and when used in this context actually refers to great reverence or awe. There is also a repeated theme throughout scripture of “fear not,” signaling that we are not meant to live in fear of God, but in reverence and awe of His greatness. Similarly, other translations might be misleading. For instance:

• Greek: Orge (ὀργή) — Common translation: Wrath, anger, fury — Better understanding: Passionate longing, intense resolve, or corrective discipline
• Hebrew: Qanna (קַנָּא) — Greek: Zelos (ζῆλος) — Common translation: Jealous, envious — Better understanding: Protective love, zealous commitment
• Hebrew: Sane (שָׂנֵא) — Common translation: Hate, detest — Better understanding: To prefer less, to love less in comparison

From a human perspective, the process of purging our sins can feel like an assault, much like how surgery or radiation therapy may seem like an assault when attempting to eliminate a disease. Hell is not meant for punishment but for restoration. The fire of hell is the same as the fire of heaven, as St. Gregory of Nyssa (4th c.) said: “Paradise and Hell exist not as places of eternal punishment or reward, but as the effects of the soul’s acceptance or rejection of God’s love. In God’s eyes, there is only the one divine reality; it is the human soul’s disposition that transforms it into either heaven or hell.”

God is Love

Folks, God is love and He loves you unconditionally. I hope you can carry this message with you into the new year.

He desires a relationship with you. In scripture, Jesus Christ is God in the flesh, the bridge that makes a deep relationship possible. Without Him, you might only have an abstract understanding of God, whom some Christian mystics describe as beyond comprehension. But Jesus is accessible. The very point of Jesus is that He is our brother who loves us and meets us where we are.

If this essay left you curious, reach out to me, or take one of my Theokinesis classes. Happy 2025!

Of the various substances experimented on was Ayahuasca, an originally indigenous South American brew that goes back to at least 1000 AD according to National Geographic.

From 2008 to 2017, I participated in approximately 25 Ayahuasca sessions — or more accurately, Pharmahuasca or Anahuasca sessions, as they are called when the recipe deviates from the traditional indigenous brew. While the core formula typically consists of an MAOI combined with a DMT-containing plant or substitute, each tribe often has its own unique variation with various added plants. Only two of my sessions were under a traditional guide/shaman while the other sessions were of my preparation.

The Draw

People often come to Ayahuasca out of both curiosity and desire to fix things in themselves whether they are psychological, emotional, or even physical. It’s a common trend in the broader New Age community, with many people testifying to its positive impact on their lives.

There is even a religious sect called Santo Daime from Brazil that combines the indigenous practice of Ayahuasca with Christianity. While I can’t speak much about them since I was never a part of their community, I do find myself wondering how they can reconcile their use of a psychoactive substance without being convincted.

Pharmakeia

In scripture, the Greek term pharmakeia has multiple meanings, including the use of drugs, poisoning, and sorcery/witchcraft. The term appears in Galatians (5:19–21) and Revelations (9:21, 18:23, 21:8, 22:15). At first glance, the passages seem to focus on the sorcery aspect of the word, such as in Revelation 9:21, which states, “Nor did they repent of their murders, their magic arts, their sexual immorality, or their thefts.”

However, I would argue that the other meanings of pharmakeia are also relevant in the passages, especially the use of drugs. Closely linked to the stereotypical view of witchcraft and sorcery are cauldrons of brews. Sure, these brews can be medicinal plant admixtures, but sometimes they are mind-altering. Sometimes they are used for bidding.

But who or what in fact is doing our bidding?

Bidding

I don’t find anything inherently wrong with medicine, therapies, or similar practices — I work in the medical field myself. The issue I see is in the approach.

Witchcraft is essentially the practice of trying to achieve one’s desires by invoking elements of Creation, such as entities, elemental forces, or even the entirety of nature, often referred to as “The Universe.” It’s all akin to rubbing a genie’s lamp and making wishes. And we all know the phrase — careful what you wish for. In attempting to be the “creator of your universe,” one can forget a crucial piece of wisdom: it is actually God who is in control, not us.

What witchcraft is not associated with is asking God directly because that would be something entirely different — prayer. Yet, when prayers are answered, particularly in extraordinary ways, they are akin to magic. They’re miracles, and miracles are expressions of God’s grace.

Whether we seek help from an Ayahuascuero or a surgeon, it’s unwise to elevate any human or element of nature to the status of savior or panacea, as that position is reserved for God alone, the ultimate healer. At best, people or elements of creation may offer something that may work for a time, but at worst, it might be a curse from a deceptive or unclean spirit. I can testify — on more than one Ayahuasca session, I experienced the presence of unclean spirits (actual demons), which others even witnessed appearing on my face. I also saw them within myself, and they brought with them wicked, psychopathic thoughts.

Opening The Door

Ephesians 6:12 For our struggle is not against flesh and blood, but against the rulers, against the authorities, against the powers of this dark world and against the spiritual forces of evil in the heavenly realms.

When we go to places we weren’t meant to go, relying solely on ourselves or elements of creation for protection, we inadvertently bypass God or give the impression that we don’t need God, our true source of protection, and so really anything can happen. It’s like a free-for-all in the spirit realm.

Out of my 25 Ayahuasca/anahuasca experiences, I’ve encountered all kinds of “entities.” Yet I can’t definitively claim them as benevolent or malevolent, as one of the characteristics people often encounter in the realm of crystal DMT or Ayahuasca is the presence of elusive, confusing, and mysterious entities. Could some of them have actually been demons disguised as something harmless? Possibly, as 2 Corinthians 11:14 states, “And no wonder, for Satan himself masquerades as an angel of light.”

And since we’ve mentioned Satan, I can also attest that I encountered him — or at least an unclean spirit portraying him in the form of Lucifer. He was an extraordinarily elegant being who harbored a deep, intense hatred for me, one that’s hard to put into words. He was towering in height, and I felt small and insignificant beside him, as if he could crush me at any moment. I imagine that it’s easy for people to deny his existence, yet I still wouldn’t wish him on anybody. His deeply invasive presence is harrowing. Definitely not anything to romanticize.

On the other end of the spectrum, and this speaks to the notion that God might meet you where you are, even in your sins, the most beautiful vision I ever experienced on Ayahuasca was of a golden lion adorned with ever-growing golden vines on an a pitch-black backdrop. This lion was so full of life and beauty that I requested for it to stop because the beauty was far too much for me to bear or understand. My puny self couldn’t withstand its glory. In hindsight, I felt that it was God making himself known to me via the biblical imagery of the lion.

On another occasion of Ayahuasca, I remember entering a heavenly place, but it was unbearably tormenting. I even gave it a name at the time — “Hellven.” In retrospect, I realize that because I was living in unrepentant sin, I was far too unclean to visit such a place. As the Christian mystic St. Catherine of Siena (14th c.) once said, “The damned are in the same fire as the blessed, but to them, it is a fire of suffering, while to the blessed, it is a fire of love.”

I could write on and on regarding all the visions and entities I encountered, but would rather say that overall, my dabbling in Ayahuasca simply didn’t completely sit right in my heart. I could say it felt too pharmakeia or too gluttonous for knowledge which was only distracting me from simply following and loving God. It felt too much like eating from the Tree of Knowledge of Good and Evil, when all I actually truly wanted was to be wholesomely nurtured by the Tree of Life, the tree that symbolizes our willingness to be under God’s wing.

Medicine

I won’t say though that Ayahuasca, under certain conditions can’t be used as a form of medicine. Even its effect on the body might be deeply cleaning. However, we all know that medicines are easily abused, especially if they possess psychoactive properties. This is especially the case for shamans adding dangerous admixtures such as Datura or any other Nightshade family variant, which already has a reputation of dark sorcery within the general indigenous shamanic community.

I’ve heard here-say once of some psychiatrists in California secretly using Ayahuasca as an alternative treatment for their patients. It might be entirely plausible.

Yet, there is no healer like God. Speaking for myself, Ayahuasca didn’t rid my heart of a deep-seated sadness. Jesus did that.

Conclusion

1 Peter 5:8 Be alert and of sober mind. Your enemy the devil prowls around like a roaring lion looking for someone to devour.

Nowhere in Scripture does it endorse the use of psychoactive substances to induce visions or access distant realms. What it does endorse, however, is fasting and prayer.

One thing I’ve come to understand since embracing the path of Christ Jesus is that the Holy Spirit itself brings visions and experiences that some might associate with a mind-altering substance. Throughout Christian history, not just among those persecuted by the Catholic Church, but also within the Catholic and Orthodox Church, many Christian mystics have had many beautiful and profound visions all the while being completely sober, only intoxicated by the Spirit of God.

Such is the same with me. I personally don’t need Ayahuasca. I am satisfied enough with God.

From that age onward, I became disillusioned with what I thought was the path of Christ. Like the prodigal son in the Bible, I wandered away, only to eventually humble myself and return home. As I’ve mentioned in another essay, one of the reasons I walked away was because I judged the entire faith on certain people or institutions. But individuals or institutions don’t always represent what it actually means to follow Christ — they might not be living according to what is actually written in scripture.

Just because someone grows up Christian or regularly attends church (what some call churchianity) doesn’t automatically mean they’re truly following Christ Jesus. Actually following Jesus is an intimate, supernatural way of life, marked by real fruit — miracles, deep peace, resilience in adversity, and a humbling awareness of our own brokenness in light of God’s glory. It means putting God at the center of everything.

From the outside, Jesus-followers may come across as corny, outdated, obsessed, or crazy. I know because this is exactly how I viewed Jesus-followers — a group of mindless sheep trapped in cultural cages. But in hindsight, I realize that I was simply just lost in my own pride.

I’ve come to realize that the path of Christ actually satisfies all the core desires I was chasing when I drifted away from my roots. Things like connection to the divine, purpose, peace, shadow work, transformation, and more — everything people often seek in alternative paths — are all found here, within a faith that’s dynamic, creative, and alive.

I want to highlight 10 desires people pursue through other paths, which already have their wholesome counterpart in the path of Christ.

1. Connection to the Divine

John 15:4–5 Remain in me, as I also remain in you. No branch can bear fruit by itself; it must remain in the vine. Neither can you bear fruit unless you remain in me. I am the vine; you are the branches. If you remain in me and I in you, you will bear much fruit; apart from me you can do nothing.

In many alternative paths, practices like meditation, visualization, or connecting with Creation — often referred to as “The Universe” — are common ways to try and connect to the “divine.” Yet this search is usually rooted in works. By works, I mean the burden falls entirely on the individual to “level up” to higher realms or vibrations — to essentially save yourself.

The trap here is that this self-focus can easily become self-aggrandizing. When you’re doing all the work yourself, there’s no real need for God. You become the one climbing the ladder, reaching for divinity on your own, like being in some kind of spiritual video game. At its extreme, this mindset becomes solipsism — the belief that you alone are the center of the world, essentially becoming your own God or Goddess. I was dangerously close to that degree of hubris myself, but was saved by God’s grace and very likely my mother’s constant prayers.

In contrast, Christ offers a completely different way. Connection with the divine doesn’t come through striving — it comes through surrender. Jesus serves as the bridge between our world and the mystery of Father God. The “work” has already been finished on the cross. Our role isn’t to hustle or climb; it’s to receive — to follow, love, and let Jesus carry the burdens we were never meant to bear — to have a personal, intimate relationship with Christ Jesus.

And there’s still plenty of space for meditation, contemplation, and visualization — centered on the wisdom found in scripture. One can also experience God’s grace through the Holy Spirit, which some people recognize as the voice of their conscience.

This path leaves little room for boasting, except in our weakness, as the apostle and “holy fool,” Paul, states, because the glory belongs entirely to Christ. In humility, we find rest, blessings, and grace. And while it’s definitely a “work” in progress for me, it’s a radically different way of “working.”

Simply put, the difference is in striving for connection through one’s own efforts versus receiving it as a gift through a relationship with Christ Jesus. And that gift is always there — one just has to sincerely want it. This is a far greater gift than anything we could receive this Christmas.

2. Inner Peace & Rest

Matthew 11:28–30 Come to me, all who labor and are heavy laden, and I will give you rest. Take my yoke upon you, and learn from me, for I am gentle and lowly in heart, and you will find rest for your souls.

In alternative practices, meditation, mindfulness, and manifestation are often employed in the pursuit of peace. While these practices may have value, their potential is limited if they’re disconnected from God. The path of Christ offers an advocate — the Prince of Peace himself, Jesus.

Sure, it might sound way too simple, but if peace is truly guaranteed, what’s actually holding people back?

3. Purpose & Meaning

Ephesians 2:10 For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them.

In alternative practices, the search for meaning often includes things like vision quests, astrology, energy work (such as tantra), and a mix of various other practices, often combined like a buffet. In contrast, the path of Christ offers a God-centered purpose: to glorify God and enjoy God, with a unique calling to the Kingdom. The focus shifts away from worldly personal desires and instead centers on a desire for God.

As a result, we are filled with love, the Holy Spirit, and peace, even through adversity. We find deep purpose and meaning, and the Holy Spirit speaks through us. This has been my experience — I’ve heard God’s guidance and simply acted on it. My Theokinesis project, for instance, and deep desire to share Christ’s love are all part of simply listening to the call happening inside me — which to me, is the Holy Spirit.

4. Healing & Wholeness

James 5:14–15 Is anyone among you sick? Let him call for the elders of the church, and let them pray over him, anointing him with oil in the name of the Lord. And the prayer of faith will save the one who is sick, and the Lord will raise him up.

In alternative practices, people may turn to “energy healing,” crystals, and various holistic methods. While these healing modalities, like western and eastern medical practices, may work to some degree, the path of Christ offers a deeper healing — a healing of spirit and soul through personal and communal prayer. This is not something to be underestimated.

The root issues of sin and brokenness are addressed, rather than just the surface-level symptoms. From there, the body may experience healing, which often leads people to either accept Christ or strengthen their relationship with Him. Miracles do happen, and these healings often become a big part of people’s testimonies.

5. Transformation & Growth

2 Corinthians 5:17 Therefore, if anyone is in Christ, he is a new creation. The old has passed away; behold, the new has come.

In alternative practices, the focus is often on personal growth, higher “consciousness,” and self-improvement, with the aim of reaching a more “enlightened” or evolved state. However, true transformation in Christ comes through the Gospel of Jesus Christ. It’s not just about becoming a better version of yourself — it’s about becoming a new creation. The old self, with all its brokenness and sin, dies, and the new self, empowered by the Holy Spirit, is made alive in Christ. This transformation is a lifelong journey, a process of sanctification, where our minds are renewed and we grow into the likeness of Christ, learning to harmonize our will to God’s will. It’s a deep, supernatural change, not based on our own efforts, but on God’s grace at work within us.

6. Movement and Creativity

2 Samuel 6:14 And David danced before the Lord with all his might.

Since returning to Christ, I’ve often wondered why so many retreats and festivals engage artistically with nearly every world tradition except Christianity, as if it’s seen as incapable of contributing to art and creativity.

These festivals and retreats often embrace movement, dance, art, and other creative expressions as ways to channel energy or connect spiritually. But in the Christ path, creativity takes on a much deeper significance — it becomes an act of worship. Just as David danced before the Lord with all his might (2 Samuel 6:14), we, too, can express our faith and joy through movement, art, and music.

Creativity is not just an individual expression; it reflects God’s image as the ultimate Creator. In Colossians 3:16, we are encouraged to let the word of Christ dwell richly in us, singing and moving with gratitude in our hearts. Black churches know how to do this incredibly well. Worship through creativity becomes a way to glorify God, expressing our hearts in a way that points back to God.

My project, Theokinesis, is all about cranking up the volume of creativity while simultaneously pointing to God.

7. A Sense of Rebellion and Non-Conformity

Romans 12:2 Do not be conformed to this world, but be transformed by the renewal of your mind, that by testing you may discern what is the will of God, what is good and acceptable and perfect.

In alternative paths, there’s often an appeal to counter-cultural identity, rejecting traditional norms and embracing a different way of living. Yet, in the Christ path, followers are called to live counter to “the world.” The rebellion here is not against human traditions; it’s against sin and worldly systems that oppose God’s ways. Our rebellion is in choosing God’s ways over the empty pursuits of this world. The world’s pursuits always leave us lacking and wanting more, but the Christ path is a wellspring that keeps on giving.

8. Mystery and Wonder

Colossians 1:26–27 The mystery hidden for ages and generations but now revealed to his saints. To them God chose to make known how great among the Gentiles are the riches of the glory of this mystery, which is Christ in you, the hope of glory.

Alternative practices often revolve around a fascination with the mystical and the unknown, seeking to uncover hidden truths or divine secrets. In the path of Christ, we encounter profound mystery — not hidden knowledge — but direct mystical experience. The mystery of the Incarnation, the Trinity, and God’s unfolding plan of salvation are awe-inspiring and have long been explored by saints, mystics, theologians, and philosophers. The depths of Christ’s theology and ways are not meant to be fully understood but to be experienced with awe and wonder.

9. Intimacy

1 John 4:10 This is love: not that we loved God, but that he loved us and sent his Son as an atoning sacrifice for our sins.

Alternative paths often emphasize sexual liberation, viewing freedom of expression as a way to connect with one’s “true self.” While this comes from a desire for love and intimacy, it often leads to temporary satisfaction rather than lasting, meaningful connection. Beneath this is a deeper longing for true, unconditional, and selfless love — the kind of love shown by God in sending His Son to die for us.

The path of Christ offers a different approach, where love is about giving oneself to another in commitment and trust. Marriage is seen as a sacred bond that reflects Christ’s love for His people, marked by mutual respect, honesty, and faithfulness. Through this union, people experience not only physical intimacy but emotional and spiritual connection, mirroring God’s sacrificial love. True love in the Christ path is self-giving, forgiving, and life-giving.

10. Community and Belonging

Hebrews 10:24–25 And let us consider how to stir up one another to love and good works, not neglecting to meet together, as is the habit of some, but encouraging one another, and all the more as you see the Day drawing near.

In alternative paths, there is a focus on finding like-minded individuals through workshops, retreats, and circles, creating a sense of belonging and connection. The path of Christ can offer a deep and lasting sense of community. 1 Corinthians 12:27 reminds us that we are the body of Christ, each one of us an individual member, but all working together for God’s purposes. It’s a beautiful thing if one hasn’t experienced it before. Hebrews 10:24–25 urges us not to neglect meeting together, but to encourage one another to love and engage in good works. In the body of Christ, true belonging is found — not just in shared experiences, but in our common purpose to live out God’s calling and mission.

Conclusion

So after many years of seeking, I’ve discovered that the core desires of seeking in alternative practices are not only met but surpassed in Christ. The path of Christ offers a loving relationship with God, a deeper purpose, and lasting peace. True Christianity is not merely a set of dead rules or rituals; it’s a vibrant, living relationship with our maker. The path satisfies the deepest longings of the human heart, offering true transformation, creativity, belonging, and awe. It’s an invitation to explore not just a belief system, but the living, breathing reality of God’s love and grace.

As for me, I will continue to grow in my faith, integrating it with my artistic career. I know I may face criticism and even offend some, but my goal isn’t to elevate myself. Instead, I want to offer a different perspective on life — especially for those who may have had negative experiences with what they thought a life in Christ was.

For anyone who is curious or wants to learn more, feel free to reach out anytime. I’m here to serve as a Jesus-follower.