A friend felt compelled to invite me to a Bible study. I met his pastor and enjoyed the hour. A few days later, I dreamed about desperately trying to open a small, wooden box. My efforts were being thwarted, however, by some unseen force. Eventually I succeeded after a valiant effort but then came upon a young blond-haired man dressed in black. He was sitting on a bench looking at me sullenly. Intuitively, I knew that this was the individual fighting to keep me from opening the box and asked him, “What was in the box?”
The young man flatly answered, “Jesus was in the box.”
“You can’t keep Jesus in a box!” I exclaimed, then woke up.
I told my friend about the dream. He, in turn, relayed its contents to his pastor who reacted with wide-eyed surprise. Apparently, the pastor had just created a promotional church video on YouTube showing this exact spiritual theme. In the YouTube video, two individuals were sitting in a car. One of them was trying to keep God in a small box. The other objected,
“You can’t keep God in a box!”
I mulled over the importance of the dream in my mind. Based on the blond man’s futile struggle, I understood that Jesus is bigger than human ideology. The responsibilities and activities of the ascended Christ, eons prior to and after his earthly ministry, remain largely unknown. Even our knowledge of His life’s ministry is confined to a handful of ancient texts. Christian theologians could make a cogent argument that the nature of Christ, the Son of the infinite God, largely exists outside human comprehension. Yet, the Christian Church has kept Jesus in a box stuffed with ideologies. The Protestant Reformation was a reaction to spiritual confinement five hundred years ago; newly literate people demanded accountability and changes in doctrine. As humanity continues to develop into the modern era, the species may be at the verge of entering a new kind of reformation. Indeed, the signs are increasing. For example, Western culture appears to be shifting away from the religious status quo, both in practice and doctrine. According to the Pew Research Center, segments of society, especially the youth, affiliate less with religious organizations as evidenced by a gradual drop in church attendance over the last 30 years. Many sociological factors have been posed to explain this decline. Although the root causes are likely multifaceted, I suspect that a new spiritual awakening is occurring in the world today. The near-death experience (NDE) may have played some role in this awakening; NDE accounts have been dismantling the rusty box. Specifically, people who have met Jesus in death offer updated news about the ascended Christ.
Hundreds of books have been written about Jesus during the last nineteen hundred years. To my knowledge, not one book has been written on NDE testimonies of the ascended Christ. One may ask, “Do NDE testimonies about Jesus matter?” I would counter with my own question, “If you believe in the divinity of Jesus, what could matter more?” Jesus did not ascend two thousand years ago to play harps in heaven. He has remained active in our spiritual lives. Perhaps He has become increasingly active now that humanity has entered a new age of technological and environmental challenges. The increased frequency of near-death experiences may attest to increased divine involvement. It may be to our species’ benefit, even to our very survival, that populations start listening to direct messages provided by the ascended Christ and other spiritual beings. So, with strong conviction, I have written the first book about Jesus and the near-death experience. By doing so, I hope to convey key spiritual concepts so that humanity can better meet the challenges of a new, precarious age.
In a spirit of meekness, I do not proclaim myself a guru. Rather, my writing rests on the shoulders of giants. I primarily report the testimonies of ambassadors from heaven, those who returned from the spiritual realm after death. If I deserve any credit, it should be for my efforts to synthesize hundreds of NDE accounts about Jesus. In this manner, I have endeavored to reveal the main themes of divine communication. It is the brave people who shared their experiences that deserve high credit. However, God ultimately deserves the final credit as the true author of all.
Much of what I present may seem new. Some content may unnerve the traditional religious reader. Yet, not everything that seems fresh is really original. There are several ancient Christian writers who have been silenced, or ignored, by those who tried to stuff Jesus into a small box. I revitalize some of these controversial writers for one purpose: their messages correspond and support the testimonies of near-death experience accounts. Consequently, I frequently quote these ancient contributors alongside NDE accounts of the ascended Christ. The three texts I use most are Showings, from Julian of Norwich, the Gospel of Thomas, and the Gospel of Phillip. I also include more traditional sources, such as the four canonical gospels, and a few personal mystical experiences. I will briefly introduce each source in turn. But first, let me say more about my primary resource, individual near-death experience accounts.
NDE Accounts of Jesus
Near-death experiences are more common than many people realize. According to a 1982 Gallup and Proctor survey, 15% of Americans reported having an unusual experience when close to death.1 If only three percent of Americans experienced a full blown NDE, then millions of citizens have peered beyond the earthly veil. The largest collection of written accounts can be accessed through the Near-death Experience Research Foundation website (NDERF).2 Constructed by Dr. Jeffrey Long and his wife, Jody Long, over 4,000 anonymous NDE accounts, as of this writing, have been made available to the public free of cost. The NDERF website has been an invaluable resource for my publish ed work; these ambassadors from heaven serve as my portal to the spiritual realm. In order to synthesize reports from beyond the threshold of this life, I have read almost every NDERF submission and incorporated repeating themes throughout this book.
Since physical death is universal, people who die and return mirror society: agnostics and clergy, Buddhists and Jews, janitors and surgeons, children and elderly, housewives and movie stars. Despite this broad disparity of backgrounds, reports of the ascended Christ appear remarkably consistent. Consequently, it was easy to synthesize and categorize related accounts into several broad categories. In this manner, the reliability between NDE reports of Jesus may speak to their validity.
Let me add one quick note on referencing NDE accounts in the book. I took the liberty of making minor grammatical corrections for readability. However, I made my best effort to preserve the original content of every NDERF submission.
Near-death experience accounts of Jesus are relatively common. According to NDERF research conducted by Jody Long, people who visit the spiritual realm encounter Jesus more than any other religious being.3 Given this relatively high prevalence, accounts of the ascended Christ appear highly relevant to both Christianity and the near-death experience. In other words, the reintroduction of Jesus seems appropriate to modern times. The current work will approach many interesting and fresh topics. We will grapple with a number of core questions throughout the chapters: who is Christ; what does Christ say; how does Christ transform people; what is Christ’s relationship with the church; how does Christ foster salvation? I suspect that many readers will find these new revelations by Christ to be a little surprising, if not wondrous. Furthermore, they may find practical application that can potentially facilitate personal spiritual transformation. As will be discussed throughout the book, many NDErs became deeply transformed by their interaction with the ascended Christ. One of the earliest NDE accounts of Christ was written by Julian of Norwich. I submit that Julian of Norwich’s NDE, although ancient, remains relevant for the present age.
Julian of Norwich
Julian of Norwich produced one spiritual book, Showings, also known as Revelations of Divine Love, in 1393 CE.4 Although she was not an author by occupation, Julian felt compelled to document her NDE. Of historical note, Julian of Norwich has the distinction of being the first female to author a book in the English language according to the United Nations Organization for Education, Science and Culture (UNESCO). Due to the relative fog of the medieval period, not much is known about her life other than that she served as a parish anchoress. Specifically, she devoted her life anchored to the parish and secluded in prayer. Even Julian’s proper name has been lost to history. She is simply known by the name of her parish home, the Church of St. Julian in Conisford England, at Norwich.
Julian of Norwich lived during the high middle ages. The date of her writing places her as a contemporary with Geoffrey Chaucer, who authored the Canterbury Tales, a favorite reading assigned by high school English teachers. Despite the popularity of Chaucer, there is no comparing the literary prowess of these two writers. Julian of Norwich stands heads above her medieval contemporaries, even writing beyond important spiritual writers of her day. Edmund College theologian James Walsh, made this glowing assessment, “Julian’s book is by far the most profound and difficult of all medieval English spiritual writings.” In my own opinion, Showings demonstrates a deeper complexity than most spiritual books written today.
Julian of Norwich has never been a household name. Her lack of notoriety may reflect the unusual content of her work. Her book, Showings, conveys deep theological concepts based on personal experiences, much of it considered unorthodox and mystical. I find it most impressive that her work survived the ebbs and flows of history. Wielding vast political and religious power, the medieval Catholic Church could have readily convicted Julian of Norwich of heresy and burned her at the stake. Perhaps she was saved by her relative obscurity. After all, few would study the book of an obscure anchoress, or any woman, in the high middle ages. Fortunately, times have changed. Julian of Norwich’s book can easily be purchased online at all the large online bookstores. Thanks to ready access in the information age, my personal spiritual journey has been impacted by her soul exposition, especially in relation to my studies of near-death experiences.
Julian of Norwich may have been wrongly categorized as a medieval Christian mystic. From my point of view, she was simply conveying what she learned during a near-death experience. In the early chapters of Showings, Julian of Norwich wrote about her descent into death after her last rites were read by the parish priest:
After this the upper part of my body began to die, until I could scarcely feel anything. My greatest pain was my shortness of breath and the ebbing of my life. Then truly I believed that I was at the point of death. And suddenly, at that moment all my pain was taken away from me.
At this point of death, Julian of Norwich transcended physical bondage and was greeted by Jesus and images of the Passion. Throughout her eighty-six written chapters, Julian of Norwich revealed the divine truths shown to her by the ascended Christ. Relevant to the present work, her revelations closely coincide with contemporary near-death experience accounts. So closely, in fact, that I reference her writings frequently throughout my book. Similar referential themes include, but are not limited to: God is love; God’s love is unconditional; all creation is infused with God’s love; God is the source of our bliss; it is against God’s nature to become angry; God does not judge; mercy is none other than continuous operation in love; sin has no substance; sin is our bliss when we triumph over our failings; pain is temporary; pain is necessary for spiritual growth; all people are united in God without division; all people have inherent value as heirs to the Kingdom; Christ was born to be emulated; Christ died for us because of God’s love; Christ nurtures us like a mother; people are not condemned but share in universal salvation. Whereas some may consider her writings to be strangely mystical, I consider them core tenets of NDE revelation. I submit that God showed Julian of Norwich a direction for humanity to pursue in order to spiritually progress as a species. We need to understand that Christ operates in love, for love. Through the internalization and expression of this reality, the Spirit of God transforms the very center of our being.
Knowing Christ in the Center of our Being
The expression of Christianity was quite diverse at its inception. Various religious positions were expressed in terms of belief, writing, and practice. As the Christian movement became institutionalized, so did its doctrine: the Christian creed became increasingly narrow during the first three centuries following the crucifixion of Christ. From looking at numerous discarded texts, it seems that theology was banned for either being too Jewish or not Jewish enough. Perhaps the greatest threat were the Gnostic Christian writings, which tended to blend Jewish Christian beliefs with ideas borrowed from the Roman mystery religions. Without official set doctrine, the fledgling Christian church became vulnerable to the insidious influence of gentile faiths already established in the empire.
Bishop Irenaeus of Lyon was particularly vehement about eradicating the influence of Gnosticism. Like others of his day, Irenaeus viewed gnostic texts to be inconsistent with the message of the four canonical gospels. As the Christian doctrine became solidified in the late Roman Empire, the banning of these texts became official. Many books were burned, including all Christian epistles and gospels deemed heretical by the early Catholic institution.
The final nails were pounded in the gnostic coffin when the New Testament was more or less finalized in 367 CE by Bishop Athanasius. The 27 books selected remain Christian cannon to this day.
Until the mid-twentieth century, only fragments of these ancient gnostic texts survived the early Christian purging. Thus, religious scholars had been unable to objectively critique banned Christian writings. The situation dramatically changed in 1945. Two Egyptian farmers from the area of Nag Hammadi stumbled upon an old earthen jar embedded within the rocky cliffs lining the Nile River.7 The jar, sealed in a large earthen pot meant to age wine, contained 53 ancient gnostic books written on papyri in the Coptic language.9 Apparently, the local monks believed that the texts were worth saving from fanatic destruction. It is amazing, if not miraculous, that this large earthen jar survived the passing of the centuries unscathed.
The 53 gnostic texts have collectively become known as the Nag Hammadi scriptures. Curious about most religious viewpoints, I have read the more celebrated texts. Although their historical pertinence remains absolute, I personally believe that most ancient gnostic texts lack much divine inspiration. I understand why most of the texts were rejected by the early church.
The Nag Hammadi scriptures were written at different times by individuals who were scattered throughout the Roman Empire. Not surprisingly, these texts are not homogeneous. So, when I say most lack authority, I am not making a blanket assertion. From my standpoint, two Nag Hammadi texts resonate powerfully: the Gospel of Thomas and the Gospel of Phillip.
Both the Gospel of Thomas and the Gospel of Phillip are considered gnostic texts. I concede to their gnostic flavor, but do not categorize them within the movement of Gnosticism. The religious doctrine of Gnosticism can easily be confused with the broad term “gnosis.” The former refers to a complex set of ancient Christian religious beliefs whereas the latter refers to spiritual transformation by knowing Christ within. Gnosis is a little like the idea of taking communion. By ingesting the nature of God, truth sets us free by experientially transforming the center of our being. From the gnosis point of view, wisdom requires openness. Openness, in turn, facilitates wisdom.
Based on this broad understanding, the gospels of Thomas and Phillip are very gnostic works.
Gnostics believe that Christ has the power to transform and elevate our spiritual being. The canonical gospels are hardly exempt from gnostic influence. There are dozens of biblical verses that contain some gnostic elements.
One of the more overtly gnostic verses is found in the biblical book of John: “Then you will know the truth, and the truth will set you free.” (John 8:32, New International Version) Even today, Christians claim to be made anew by the power of Jesus; a Jewish man who died two thousand years ago. In other words, most Christians seek a personal relationship with God. Herein rests both a basic soul need and a gnostic practice. In this manner, the gospels of Thomas and Phillip do not fundamentally differ from the four canonical gospels. Rather, their respective authors only emphasize ways to establish a connected relationship with Christ through wisdom and openness. Here we come to the main point. Near-death experience reports often appear gnostic. In fact, the mutual support between these two gospels and hundreds of near-death experiences seems uncanny. Accordingly, I reference both gospels frequently throughout the book.
It is my hope to infuse more God-connectedness into the Christian faith through my writing. For some Christians, Christianity has become an intellectual exercise to ward off the fear of death. Allaying fear does not promote relationship. As we will address throughout this book, spiritual transformation goes beyond saying, “Jesus, I accept you in my heart.” Rather, lasting change involves accepting Jesus into your heart every day through open prayer, Christ emulation, expressing love, seeking repose through the Spirit, and drinking in the mystery. The renowned scholar, Jacob Needleman, aptly wrote: “Both in our civilization and in our personal lives, the growth of knowledge far outstrips the growth of our being.”
Connection with God can only be achieved by inner transformation, not just by ritual or belief. In this manner, we are transformed more by the knowledge of being rather than just accumulating facts. Let’s explore more about how these two ancient gnostic gospels relate to the knowing of our being, starting with the Gospel of Thomas.
The Gospel of Thomas
The Gospel of Thomas differs in tenor from the four canonical gospels (Mark, Matthew, Luke, John). The work is silent on the life and ministry of Jesus; not even his miracles are told. Rather, the Gospel of Thomas simply quotes 114 sayings by Jesus.9 Over half these quotes are recognizable from the Bible, either given/taken verbatim or presented in close variation to accepted gospel scriptures. However, a sizable minority of verses are different. Not only are these new teachings broadly gnostic, but their meanings are somewhat shrouded by open-ended complexity. In other words, the teachings leave the reader asking, “What does this mean and how does it apply to me?” Therefore, successful understanding requires contemplation, inner examination, and perhaps some supportive direction. Fortunately, Jean LeLoup, the author of The Gospel of Thomas: The Gnostic Wisdom of Jesus, offers insightful comments on each verse. I have found his insights helpful in understanding many complex quotes.
Many Christians believe that the Gospel of Thomas is heretical. Unfortunately, their opinions are usually based on hearsay; few Christians have ever read the book. Just because one apostle became influenced by the teachings of Jesus somewhat differently from the other apostles doesn’t negate his quotation selection. Personally, I find that the Gospel of Thomas conveys brilliant wisdom that resonates with the authority of Christ. I challenge the curious seeker to read the text and develop their conclusions.
The high correspondence between gospels lends a degree of credibility to the Gospel of Thomas. Interestingly, some scholars propose that the Gospel of Thomas originated as a proto-gospel. The proto-gospel model theorizes that the teachings of Jesus were first written down by the apostles. These proto-gospels provided the foundation of the four canonical gospels, a later integration of Jesus’ life history, ministry, miracles, and teachings from a wide collection of oral and written sources. If this theory holds true, then the Gospel of Thomas may be the only surviving transcript of Jesus’ original teachings.
As mentioned in the last section, the Gospel of Thomas complements the testimonies of people who have shared near-death experiences. Such inter-reliability supports the notion that the historical Jesus and the ascended Christ speak in united voice, despite that voice being separated by millennia. The core theological areas that cross-validate include, but are not limited to, the following: everything in the universe is an expression of God; all people are equal in worth without division; the Kingdom of God is not a place but a state within and without; childlike openness to the Spirit leads to wisdom and spiritual growth; Jesus transforms us through a tended, refining fire; ego is an illusion which disconnects us from the Real; the path of the world, or ego, is akin to living in spiritual death; to renounce ego, we may first need to experience ego; to be focused on God we need to be “passerby” during life and avoid strong attachments to the world; being genuine in love is central to the Kingdom whereas religious ritual has little importance; the awakening that follows connectedness creates movement and repose, or a state of dignified peace when handling life difficulties.
The Gospel of Phillip
The Gospel of Phillip was another lost text found among the Hag Hammadi scriptures. The longest of the Nag Hammadi texts, the gospel addresses many diverse spiritual topics important to the spiritual interests of the author(s). Dating back to 150-250 CE, the Gospel of Phillip was written long after Phillip was martyred, probably by Christian adherents bestowing homage to Phillip. The texts may reflect the spiritual interests of the early church, particularly those adhering to a gnostic bent.
The Gospel of Phillip lacks a strict cohesive structure.Despite the organizational shortcomings, the Gospel of Phillip is a remarkable work. I can only describe the wisdom conveyed as deeply profound. Although parts of the gospel resonate little with near-death experience, there are numerous sections that resonate highly with NDE testimonies. Like the Gospel of Thomas, these consistencies make the Gospel of Phillip quite relevant today. The sections that resonate most with the near-death experience include, but are not limited to, the following: all beings are united as sons and daughters of God without division; Christ was born to heal our wound of separation and bring us into unity through the Spirit; the Spirit aligns each person and brings them into unity and a state of repose; the Spirit of God rests within all creation; like a rainbow, Jesus transforms each soul with a unique presentation that best connects them to God; embracing the world leads to addiction and spiritual death; connection to God frees people from worldly bondage; when we experientially know the divine, we become like the divine; all persons have equal value as eternal beings of God; as heirs to the Kingdom, our value never wavers; we have nothing to fear.
In this book I have included personal experiences that I believe to be divinely inspired. However, I feel conflicted in my sharing. I try to see myself as a humble servant. Somewhat shy and self-effacing, I do not seek homage or any type of guru attention. I’d rather celebrate the spiritual experiences of others, especially those who share near-death experiences. Yet, I cannot deny that I have repeatedly received spiritual messages for the last two years. Moreover, some of those mystical messages enhance certain points in my spiritual writings. Perhaps these messages were never mine to choose, but rather God’s messages meant to be shared.
I do not claim that God or Jesus wrote this book through me. More pointedly, I am not an empty vessel transcribing the infallible word of God. Yet, I do claim that I repeatedly receive direction through imagery, light, and dream. Usually I receive brief images of symbolism, usually conveyed in simplistic drawn form, accompanied by a flash of bright light. These usually occur while I am in the hypnagogic state, the meditative place between wakefulness and dream. My spiritual dreams can easily be differentiated from standard dreams by their vivid content, amazing organization, and deep symbolic meaning. They may also be accompanied by flashes of bright light, visitations from deceased beings, and followed by an immediate awakening. Ordinary dreams, conversely, are usually the byproduct of the brain consolidating memories. Thus, their content displays the residual, chaotic, fragments of life.
If my standard dreams convey symbolic content, they typically manifest my personal needs and fears. In this manner, images flow through the night; choppy, loose and surreal.
I know that my spiritual images and dreams are divine communications. For this bold assertion, I offer no proof or evidence beyond the inherent authority of my writing. Given my scientific background, I understand and honor people’s skepticism, especially since my audacious claims are not supported by empirical evidence. Indeed, I would not have believed my own writings three years ago. Thus, I will not put forth any persuasive arguments against the skeptics; readers can take whatever value they see in my mystical experiences. For readers who choose to dismiss them entirely, I only hope that they find something worthy to mull over in my writing. So with a bit of indulgence on the reader’s part, let me share a little more about my mystical experiences.
Whenever I have a spiritual question, or experience an area of confusion, I ask for spiritual guidance. More often than not, I receive an answer through image, light, and dream. For example, I initially debated whether to include the Gospel of Thomas as a reference. Although I immediately recognized the book’s value, I was reluctant to treat these ancient gnostic texts like scripture. I asked God what I should do. I received an answer that night from an image.
An image was inserted in my mind as I woke up from sleep. The image, lasting maybe a third of a second, was of twelve blue circles organized in three rows of four. Of interest, each circle comprised three connecting blue feathers. I immediately understood that each circle symbolized one apostle. As to the meaning of the feathers, I was completely stumped. With a bit of Internet research, I learned that early Christians once forged three feathers into signet rings. The ancient meaning of these three individual feathers represented the virtues of charity, hope, and faith. The color blue, especially in the Eastern Orthodox sect, often represented the heavenly love of truth. With this information, the meaning of the image could now be deciphered. The twelve circles represent the twelve apostles. The blue color represents that each apostle conveyed truth regarding Christ. In accordance with ancient practice, I suspect that these converts passed down the words of Jesus with precision. In doing so, the apostles imparted three important truths: charity toward the oppressed; hope in salvation, and faith in Jesus.
Feeling relief that my question had been answered, I moved boldly forward in my writing. Not only did I include Thomas, but referenced other apostle traditions as well. In this book, I have focused on the Gospels of Thomas, Phillip, Mark, Matthew, Luke and John.
The four biblical gospels, Mark, Matthew, Luke and John, are considered the written gold standard for the Christian faith. Not only do they contain the richest teachings of Jesus, they are the most authoritative. Trusting in their authority, I reference the canonical gospels frequently throughout the book. The basis of my trust has been founded on the word itself. Call it grounded faith or wishful thinking, these teachings of Jesus resonate as truth for many people. Can I prove that Jesus actually spoke the words found in the gospels? Unfortunately, I must rely on my faith in the Jesus message. Like the Gospel of Phillip, the four canonical gospels were written decades after Jesus was crucified and the apostles martyred. Although their names are unknown to history, the authors of the gospels were likely students of the original apostles. Specifically, the Gospel of Mark was written in 70 A.D. Mark was followed by Matthew and Luke in 80 A.D. John may have been written from 90 to 100 A.D.7 Lastly, Philip may have been written around 150-250 CE.11 Only the Gospel of Thomas may have been originally authored by an apostle, although this is still subject to debate.
The traditionalist may question my frequent use of the Gospel of Thomas and the Gospel of Phillip. It is not that I revere them more highly than the biblical gospels. Rather, I see each gospel as an enrichment of the broader Christian perspective—an integral part of the whole. In other words, each apostle contributed his own understanding of Christ when teaching the Word; each one’s unique emphasis was colored by his own interests, disposition, and morals. Yet the general core values (charity, hope, and faith) remained consistent. The advantage of diversity is that one gospel may resonate more strongly with a certain type of seeker than another. Perhaps it was for this reason that Jesus selected twelve apostles instead of one. I reference the gospels of Thomas and Phillip frequently because they correspond nicely with NDE testimony. I suspect many readers will have the same epiphany as they read further into the book. It may be no accident that the Nag Hammadi scriptures were miraculously found just seventy years ago. This date corresponds with the dawn of widespread NDE reports, starting with George Ritchie. Could it be that these ancient texts came to light, literally and figuratively, on the cusp of a worldwide spiritual revolution? Time will tell.
Spiritual discovery underlies the purpose behind my writing Jesus and the Near-death Experience. The message of Jesus did not cease two thousand years ago. Jesus, the ascended Christ, has more to impart as humanity develops. For readers exclusively comfortable with traditional presentations of Christ: this book may not be for you. I have no desire to be a stumbling block for others. For readers ready to be challenged, to wrestle with ideas beyond their comfort level: be ready to marvel. In the Gospel of Thomas, Jesus explained the discovery process thusly:
Whoever searches must continue to search until they find. When they find, they will be disturbed; and being disturbed they will marvel and reign over All.
Near-death experiences, by their inherent nature, are testimonies that lead us to marvel. NDE experiences represent God-sized experiences that lead us down the unknown road. I hope that every reader will be disturbed in a way that leads to marveling. In order to choose the path of expansion, however, the reader cannot keep Jesus in a box. To connect with God, in divine knowledge, the searcher must be open to endless possibilities. For God is endless, in all ways, as a being of infinite creation. By learning the nature of God, we begin to discover our purpose. In that discovery, we begin to value ourselves and connect with the Father. By connecting with the Father, we discover our own mission. Finally, through connection and learning, we gain inner peace and wisdom.
Publisher: White Crow Books
Published April 2017
Size: 6 X 9 inches