Maya continues to delve into her past lives after death, and strives to complete the tentative journey required to reunite with her loved ones in heaven. She must relive and explore her former incarnations as the scandalous and misunderstood Lucrezia Borgia in Renaissance Italy; a young stowaway on the doomed Spanish Armada fleet; and the rebellious Irish Robin Hood, Count Redmond O’Hanlon. Her companions prove truer while her enemies grow stronger as her bygone adventures spin forth. This time she must experience the trials of loyalty and endure the hardships that only supreme devotion brings. Special Note: Infinite Devotion is not a standalone; side effects of reading the series out-of-order include headache, confusion, and though extremely rare, disinterest in continuing the series.

A quarterly review of philosophy.

Maya’s shocked to discover it’s not the heaven she imagined; in fact, a life of adventure begins the moment you die. Zachariah, her faithful spirit guide, explains the rules of the dead: in order to regain complete awareness and reunite with loved ones all souls must review their previous lives. Maya plunges warily into her turbulent pasts as a sociopathic High Priest in ancient Egypt; an independent mother protecting a dangerous secret in glorious Sparta; an Irish boy kidnapped and enslaved by Vikings; and a doctor’s wife forced to make an ethical stand in plague-ridden England. All the while, Maya yearns to be with those she cares about most and worries that she hasn’t learned all of heaven’s most vital lessons. Will she be forced to leave the tranquility of heaven to survive yet another painful and tumultuous life? Or worse, accept the bitter reality of having to go back alone? Free, freebie

Translated from Julian of Norwich. A 14th Century Mystic. The Prayers are a reflective translation of the sixteen revelations from God imparted to Julian of Norwich that define the Trinty, the Personification and the association between God and man's higher entity, with infinite discernment and benevolence. After experiencing the "Revelations" Mother Julian spent twenty years in reflection. After being imparted with "innermost enlightenment" she wrote her longer version of eighty-six chapters. It describes the rise of man's higher entity towards God; the various stages of the devotional life; the undertaking imparted by God in this evolution; and Mother Julian's perspective in consideration of God. In brief the book is a translation into prayer reflecting on the sixteen revelations of benevolence imparted to Mother Julian of Norwich by Jesus Christ in the fourteenth century.

DigiCat Publishing presents to you this special edition of "Visions and Revisions: A Book of Literary Devotions" by John Cowper Powys. DigiCat Publishing considers every written word to be a legacy of humankind. Every DigiCat book has been carefully reproduced for republishing in a new modern format. The books are available in print, as well as ebooks. DigiCat hopes you will treat this work with the acknowledgment and passion it deserves as a classic of world literature.

In a life that saw him evolve from a staunchly religious Hindu to an ecumenical master of Buddhist insight meditation, Satyanārāyaṇ (S. N.) Goenka (1924–2013) emerged as a leader in the spread of lay mindfulness and insight meditation practice on a global scale. A second-generation Burmese of Indian origin, Goenka was a successful businessman before turning to Buddhist meditation for help with crippling migraines. Becoming first a close student and then assistant teacher under the innovative Burmese lay Buddhist teacher U Ba Khin, Goenka eventually felt the pull of karmic destiny to teach meditation in India and thereby repay the ancient debt that Burmese Buddhists owed to the original Indian Buddhist tradition. In the 1970s, as he became an integral part of the Indian Buddhist spiritual landscape, thousands of young people from the United States and Europe flocked to India to explore its spiritual possibilities. Out of this remarkable convergence was launched a global network of practitioners and meditation centers that would become Goenka’s legacy. Drawing heavily on Goenka’s own autobiographical writings and Dharma talks, Daniel Stuart draws the first comprehensive portrait of the master’s life and demonstrates that Goenka’s influences, teaching, and legacy are much more complex than has been commonly thought. Stuart incorporates a wide range of primary documents and newly translated material in Hindi and Burmese to offer readers an in-depth exploration of Goenka’s teachings and his practice lineage in Burma. Stuart further details the trials and tribulations Goenka faced in building a movement in India in the 1970s, developing a global network of meditation centers, and negotiating a range of relationships with students and religious leaders worldwide. This fascinating addition to the Lives of the Masters series reflects on Goenka’s role in the revival of Buddhism in postcolonial India and his emergence as one of the most influential meditation masters of the twentieth century.

An academically respectable description and evaluation of secular humanism is available at last. The diversity within humanism receives full recognition in this book, as does the fact that not everything about humanism is bad from a Christian point of view. Indeed, the author continues, there are many emphases within humanism that are compatible with Christian beliefs, a thesis to which he devotes an entire chapter. Part 1 summarizes in turn eight prominent forms of humanism: Huxley's evolutionism, Skinner's behaviorism, Sartre's existentialism, Dewey's pragmatism, Marxism, Rand's egocentrism, Lamont's culturalism, and the coalitional form present in the humanist declaration and manifestoes. Emerging from these chapters are both the differences between humanists and the consensus that binds them together. It is this humanistic consensus, writes the author, that most radically conflicts with Christian beliefs and that is the number one problem in the United States today. After the chapter on the helpful emphases of secular humanism, part 2 details this movement's comparative inferiority, internal inconsistencies, religious inadequacies, and philosophical insufficiencies. The final chapter demonstrates that, while Christianity is consistent with the central principles of science, philosophy, epistemology, and ethics, humanism is not. There is no rational justification, the author concludes, for being a humanist.