Stigmata and the Initiatory Path

Home , Geoffrey Hodson, Gottfried de Purucker, Inedia, Therese Neumann

Summer 2012

John F. Nash

Summary terized by or relating to the appearance of stigmata. his article examines the phenomenon of Stigmatism is not a popular topic of discussion religious stigmatism and studies the lives T in modern religious, esoteric or secular circles. of six stigmatics to identify characteristic pat- Suggestions that certain people might bear re- terns in their lives, conditions and experiences. ligiously significant wounds on their bodies Stigmata are bodily lesions resembling the are swept under the rug of hagiography, pious wounds suffered by Jesus during his passion. legend, and fairytale: the stuff of a credulous, The stigmatics studied also exhibited excep- superstitious past. If the incidents are too re- tional capabilities, indicative of major changes cent to be disposed of so easily, the individuals to their subtle bodies and transformation to a are written off as imposters and their wounds higher level of consciousness. The article fo- as fake or self-inflicted. Or incidents are given cuses on stigmatism as part of a more inclusive a pathological label, such as “hysteria,” to set of phenomena that spans the physical and shield them from further consideration. A pop- nonphysical. ular Theosophical dictionary provides yet an- Stigmatism is often dismissed as fake or a other insight: symptom of mental illness. The first charge is The whole matter of stigmata in human refuted by credible evidence to the contrary. subjects is but intensification in very unu- The second has validity but is not applicable to sual circumstances of what biological sci- the stigmatics discussed. In addition to display- ence knows to occur commonly and auto- ing exceptional abilities, they enjoyed psycho- matically in the bodies of the lower crea- logical stability and performed outstanding tures, which not merely change color, but works of service, despite the challenges of undergo curious transformations under their condition. 1 conditions of fright, anger, etc. Renunciation of the lower nature, elevation in Critics evidently are capable of displaying as consciousness, and exemplary lives of service much hysteria as do the stigmatics of their im- indicate that some stigmatics are on the initia- agination. tory path. For a few, the stigmata and accompanying phenomena could provide conditions The older Christian traditions may accept favorable to, or even indicative of, attainment stigmatism as a possible “supernatural,” or of the fourth initiation. The implications for “preternatural,” phenomenon, but church lead- both esotericism and Christianity could be ers are reluctant to discuss the authenticity of considerable. ______Introduction About the Author tigmata (Latin: “marks”) are painful le- John F. Nash, Ph.D., is a long-time esoteric student, S sions on a person’s body, resembling the author, and teacher. Two of his books, Quest for the wounds suffered by Jesus the Christ before and Soul and The Soul and Its Destiny, were reviewed during his crucifixion. Lesions typically appear in the Winter 2005 issue of the Esoteric Quarterly. on the hands, feet and side but may also appear Christianity: The One, the Many, was reviewed in on the head, back, shoulders, and other parts of the Fall 2008 issue. His latest book: The Sacramen- tal Church was published in 2011. For further in- the body. A stigmatic is a person bearing the formation see the advertisements in this issue and marks, and stigmatism is the condition charac- the website http://www.uriel.com.

Copyright © The Esoteric Quarterly 49 The Esoteric Quarterly individual cases. The Church of Rome, where tist, and a member of a Celtic-revival church most instances of stigmata have occurred, have received the stigmata. At least two stig- seeks to discourage curiosity seekers and per- matics were married, and one was in a same- sonality cults. Occasionally, it attributes stig- sex relationship.7 One living stigmatic is an mata to diabolical agency.2 Even when stig- esotericist. matics are beatified or canonized, Vatican au- Of critical importance to the present study, thorities normally decline to comment on the some stigmatics acquire exceptional abilities. validity of their stigmata. While people of faith One such ability allows them to survive for may be open to “miracles,” stigmatism raises years without eating or sleeping. Another al- questions that religious authorities are unable lows them to view, even to participate in, to answer. scenes in the past or at distances from their No doubt there have been cases of fraud or physical bodies. Stigmatics may also have ex- sorcery, and skeptics eagerly seize upon them ceptional healing and counseling gifts. These to bolster their case. Cases traceable to mental and other abilities will be discussed in detail illness provide additional ammunition. Given later. Suffice it to say that those stigmatics no the weight of evidence, however, it requires a longer function in the “three worlds” the way greater leap of faith to attribute all reported other people do.8 They have experienced instances of stigmata to irregularities or pa- changes to their subtle bodies and transfor- thology than to acknowledge that some may be mation to a new level of consciousness. The of genuine religious significance. Specific evi- present article is concerned with individuals dence will be examined in due course. with this larger set of attributes. A group profile will be constructed, based on the lives and A scriptural passage: “I bear in my body the experiences of six notable stigmatics. marks of the Lord Jesus”3 is sometimes inter- preted to mean that the Apostle Paul was a Stigmatism is obviously of religious interest. stigmatic. More commonly the twelfth and Some stigmatics are greatly revered saints of thirteenth-century Francis of Assisi is believed western Christianity, while many more have to have been the first stigmatic. Many more inspired local devotion or drawn people to the followed; one study identified a cumulative church. Stigmatics with healing and counseling total of 321 stigmatics through 1908.4 An es- gifts have served large numbers of people. timated twenty stigmatics are alive today.5 Re- Those who could view the passion or other cent cases generally may have more credibility biblical scenes have provided new information because of improved documentation, greater that can be compared with, or may comple- opportunities for objective scrutiny, and an ment, the scriptures themselves. Stigmatics’ environment freer from the credulity that we exceptional abilities should alert Christians and suspect existed at earlier times. others to what may lie ahead on the evolution- ary path. Stigmatics form a tiny subset of mystics but share some of the lifestyle, experiences, and Stigmatism is also of considerable interest to other characteristics of that larger population. esotericists. Stigmatics who bore their suffer- In the past the great majority of stigmatics ings in a spirit of acceptance and love and de- have been Roman Catholics6 from countries in voted their exceptional abilities to service may southern Europe where devotion to Jesus’ suf- have made significant progress on the initiato- ferings is traditionally strong. Many were ry path. While it is inappropriate to speculate members of religious orders—though not, as on specific individuals’ initiatory status, we might be expected, in enclosed, contemplative can do so for hypothetical stigmatics whose orders. Now the phenomenon has spread more attributes resemble the composite attributes of widely. Stigmatism has been reported among the group studied. This article will inquire laypeople, non-Caucasians, people in northern whether the activities, experiences and accom- Europe and the Western Hemisphere, and plishments of these hypothetical stigmatics members of multiple Christian denominations. meet the standards of the fourth initiation. If At least three Anglicans, one Lutheran, a Bap- they do, we may conclude that receipt of the

50 Copyright © The Esoteric Quarterly, 2012. Summer 2012 stigmata, under soul guidance, can provide an Francis received the stigmata on September 17, environment allowing Christian initiates, who 1224 during a forty-day fast on Monte la Ver- have made the necessary spiritual progress in na in central Italy. His hagiographer, the equal- previous lives, to attain the “crucifixion initia- ly famous Franciscan friar Bonaventure, de- tion.” scribed the ecstatic experience in which Fran- cis’ wounds appeared: Six Stigmatics His soul became aglow with the ardor of his section presents brief biographical fervent longing for heaven as he experi- T sketches of six notable stigmatics. Study enced within himself the operations of of their lives will provide insight into what grace. . . . [O]ne morning near the feast of kind of people become stigmatics, what pat- the Exaltation of the Cross . . . he saw what terns can be identified in their experiences, and appeared as a seraph with six bright wings what kinds of activities they engage in. gleaming like a fire descending from the Because several of the individuals are greatly heights of heaven. As this figure ap- revered in their religious circles, some ac- proached in swift flight and came near counts of their lives and accomplishments take [him] it appeared not only winged but also the form of hagiographies. To skeptics, hagi- crucified. The sight of it amazed Francis ographies are so full of exaggerations, even and his soul experienced joy mingled with outright fabrications, that they can never be pain. He was delighted with the sight of taken at face value. Certainly caution is in or- Christ appearing to him so graciously and der, but we should also avoid bias and closed- intimately and yet the awe-inspiring vision mindedness. One of the assumptions of the of Christ nailed to the cross aroused in his present work is that the accounts should be soul a joy of compassionate love. read objectively but should not automatically When the vision vanished after a mysteri- be dismissed when they conflict with precon- ous and intimate conversation it left Francis ceived notions of what is ordinarily possible. aglow with seraphic love in his soul. Exter- We are, after all, dealing with extraordinary nally, however, it left marks on his body people and situations. like those of the Crucified as if the impres- The six stigmatics are Francis of Assisi, Anne sion of a seal had been left on heated wax. Catherine Emerich, Therese Neumann, Fran- The figures of the nails appeared immedi- cesco Forgione (“Padre Pio”), Dorothy Kerin, ately on his hands and feet. The heads of and Judith von Halle. Occasional references the nails were inside his hands but on top of will be made to other individuals whose lives his feet with their points extending through or experiences contribute to our theme. to the opposite side. His right side too showed a blood-red wound as if it had been Francis of Assisi (c.1181–1226), son of a rich pierced by a lance, and blood flowed fre- merchant in the Italian city for which he is quently from it.9 named, renounced privilege and pleasure to pursue a life of extreme asceticism. He and a Francis died in his mid-forties and was canon- small band of followers worked among the ized two years later. He is one of the most be- poor, sick and marginalized segments of socie- loved saints, revered by people of all Christian ty. Their ministry eventually earned papal denominations and beyond. recognition as the Order of Franciscan Friars Anne Catherine Emmerich (1774–1824) was Minor. In addition to his service work Francis born into a peasant family in Flamsche, West- is remembered for his love of the natural phalia, a principality within the Holy Roman world. His famous hymn of praise: Canticle of Empire (now Germany). As a child she con- Brother Sun and Sister Moon, has inspired mil- versed regularly with Christ, Mary, various lions of people over the centuries and in our saints, and her guardian angel. At age twenty- own time. nine, after working a variety of manual jobs,

Copyright © The Esoteric Quarterly 51 The Esoteric Quarterly she entered an Augustinian convent. Soon scrolls. Joachim placed the child on the thereafter she had an ecstatic vision in which arms of the chief priest, who held her aloft, she was offered a crown of flowers or a crown prayed for awhile, and then laid her in the of thorns. She chose the latter, whereupon it little cradle on the altar.11 was pressed onto her head, causing intense Transcripts of her visions fill forty volumes, pain, swelling, and bleeding. and several edited volumes are now available The convent was closed after the conquest of in English translation. Mindful of the suspicion Westphalia by Napoleon’s army and the nuns that the visions might attract among ecclesias- dispersed. Emmerich was taken in by a poor tical authorities, Emmerich preferred to call widow. By that time she was bedridden with them “meditations,” insisting that they were debilitating sickness. On December 29, 1812, “no more than of human value.”12 For twelve during an ecstatic experience, she received the years she ate nothing but Communion wafers. stigmata on her side, hands and feet. Her The ability to live for extended periods of time scribe, the poet Clemens Brentano, recorded without eating is referred to as inedia. Em- the event thus: merich remained bedridden and died at age 49. She was beatified in 2004, the first step toward She . . . saw a light descending toward her, possible sainthood. But ecclesial authorities set and distinguished in the midst of it the re- aside Brentano’s transcripts of her visions as splendent form of her crucified Savior, impossible to authenticate. whose wounds shone like so many furnaces of light. Her heart was overflowing with joy Therese Neumann (1898–1962) was born on and sorrow, and, at the sight of the sacred Good Friday in the village of Konnersreuth, in Wounds, her desire to suffer with her Lord Bavaria, and lived there all her life. She was a became intensely violent. Then triple rays, healthy child, but a series of accidents and pointed like arrows of the color of blood, medical emergencies in her early twenties left darted forth from the hands, feet, and right her paralyzed and blind. Allegedly, through the side of the sacred apparition, and struck her intercession of her role model Thérèse of Li- . . . . The moment these rays touched her, sieux, then in process of canonization, Neu- drops of blood flowed from the wounds.10 mann was completely cured.13 In addition to the marks of the crown of thorns Neumann received the stigmata, beginning on and the nail wounds on her hands, feet and March 5, 1926, the first Friday of Lent. The side, Emmerich had the mark of a cross, three first lesion, corresponding to Jesus’ spear inches long, over her heart. wound appeared above her heart. It was described as being one-and-three-eighths inches Anne Catherine had ecstatic visions in which in length. A series of visions over the next sev- she observed biblical scenes in vivid detail. eral weeks culminated in an intense vision of For instance she described the naming cere- the passion in which other wounds appeared. mony after the birth of the Virgin Mary. It took In addition to lesions on the hands and feet, place in the home of Mary’s mother, Anne: she bore wounds corresponding to the scourg- I saw a great feast in Anne’s house; all was ing, crowning with thorns, and carrying the gladness. The wicker partitions in the front cross. In all she bore forty-five wounds.14 For of the house had been taken away, and a the remaining thirty-six years of her life large room was thusly [sic] made ready. . . . Therese’s wounds bled regularly and often In the middle of the room was an altar cov- profusely. Like many other stigmatics, Friday ered with red and white, and a stand upon was typically her “worst day.” Photographs which scrolls were laid. . . . Enue, Eliza- show her bleeding from the eyes as well as beth’s sister, brought the infant Mary from other parts of the body. swathed . . . in red and transparent white, Neumann endured almost continuous, intense and gave her to Joachim. The priests ap- pain. But she also had almost daily episodes of proached the altar, the attendants bearing ecstasy. On important days in the church year the chief priest’s train, and prayed from the

52 Copyright © The Esoteric Quarterly, 2012. Summer 2012 the episodes lasted twenty-four hours. It is es- mankind. But he also had episodes of ecstasy timated that she experienced Christ’s passion which brought him the utmost joy. 725 times, “all in exact conformity with the Padre Pio’s visible stigmata appeared on Sep- liturgical calendar.”15 Like Emmerich she also tember 20, 1918, in the final months of World had visions of other events in the Bible. On a War I. But he had already had a number of few occasions she reported viewing current related experiences. For example, while hear- events at great distances from her physical ing a boy’s confession, he had a vision of an body.16 “Exalted Being” holding “some kind of weap- From 1922 onward Therese—again like Em- on in His hand, something like a long sharp- merich—refused all food and drink. In fact, pointed steel blade.” The entity thrust the anything but the daily Communion wafer was weapon into Pio’s “soul,” whereupon Pio felt immediately expelled.17 Far from showing such intense pain that he thought he was dy- signs of emaciation, however, her body weight ing.23 The visible stigmata appeared while Pio increased from 140 pounds in 1927 to 215 was reciting the thanksgiving prayer after pounds in 1953. Moreover, Therese rarely Mass. In his own words: slept, though she remained full of energy.18 [S]uddenly I was overtaken by a powerful Neumann became a member of the Third Or- trembling, then calm followed, and I saw der of St. Francis in 1946.19 But she remained our Lord in the posture of someone who is active in her community, tending the family’s on a cross . . . lamenting the ingratitude of livestock and the local cemetery—wearing men, especially those consecrated to him gloves to protect her hands—and receiving and by him most favored . . . . He invited thousands of visitors. Among the visitors was me to partake of his sorrows and to medi- Paramahansa Yogananda, who gave a favora- tate on them . . . . I felt then full of compas- ble account of the meeting in his book Autobi- sion for the Lord’s sorrows, and I asked ography of a Yogi.20 Therese also cared for the him what I could do. I heard this voice: “I sick, and many healings were attributed to her. united you with my Passion.” Once the vi- Konnersreuth became, and still is, a popular sion disappeared, I came to. I returned to pilgrimage destination. my senses, and I saw these signs here, which were dripping blood.24 Francesco Forgione (1887–1968), Neumann’s close contemporary, was born in Pietrelcina, a Pio prayed that the pain continue but that the small farming town in southern Italy. An unu- lesions would disappear. The visible signs, he sually pious child, he had “conversations” with complained, “are an embarrassment and an Christ, Mary, and his guardian angel. At ten indescribable humiliation.”25 His prayers were years of age he resolved to take religious or- not answered, and Pio bore the marks for fifty ders, and in 1903 he entered the Capuchin no- years, though they became less clear with age vitiate.21 The Capuchins were founded in the and were gone by the time of his death. People 16th century as part of a reform movement to claimed that the blood issuing from his wounds recover the Franciscans’ original austerity. had a fragrant aroma, and some claimed to see Although not cloistered, they are among the rays of light emanating from it.26 most ascetic of all religious orders. Forgione Pio had numerous visions, including “human took the name Pio, and when he was ordained manifestations,” in which he witnessed events to the priesthood several years later he became in the life of Christ and other biblical figures.27 “Padre Pio.” The “conversations” with heavenly figures that Pio cheerfully endured the rugged discipline of began when he was a child continued through- the Capuchins and came to embrace a “minis- out his life. Pio was also tormented by demons, try of suffering.”22 He considered suffering for who made loud noises, threw furniture about Christ’s sake to be a divine blessing, and fre- his room, and beat him.28 Despite the limita- quently he prayed to suffer more if it would tions imposed by the stigmata, Pio correspond- save others’ souls or atone for the sins of hu- ed with thousands of people, offered spiritual

Copyright © The Esoteric Quarterly 53 The Esoteric Quarterly counseling, celebrated the Mass almost daily, over, her knowledge of stigmata was rudimen- and heard innumerable confessions. He tary; for example, she did not know that Fran- seemed able to peer into people’s souls and to cis of Assisi’s stigmata were visible. know penitents’ sins even before they entered The following afternoon, while kneeling in the confessional. He is said to have been capa- front of a crucifix, Dorothy again felt the pain ble of levitation and bilocation. Padre Pio was “as if a knife were being driven into her side” always a controversial and collapsed. When she figure, and at least one In the Garden of Gethsemane recovered consciousness pope doubted the au- a wound was visible on thenticity of his stig- Jesus uttered the timeless her side, in the shape of mata.29 But he was words: “Father, if thou be a cross; she also discov- canonized in 2002 and willing, remove this cup from ered the wound on her now is officially right hand. As recorded known as Saint Pio of me: nevertheless not my will, by her biographer: Pietrelcina. but thine, be done.” Theoso- “There remained a mark Dorothy Kerin (1889– phist Geoffrey Hodson. . . on the back of her hand 1963) was born in a commented that Jesus’ “sub- like the head of a flat poor London suburb30 triangular nail.” On De- and brought up in the mission to martyrdom when cember 10 the wounds Church of England. he possessed the occult power appeared on her feet.33 She had an ecstatic easily to have saved Himself The wounds “remained vision early in life, but open for several days, otherwise her child- and confounded his enemies, and were visible for hood was uneventful. is one of the sublime acts of many years after.”34 In young adulthood submission . . . in the history Kerin emerged from her her health deteriorated period of seclusion to and she contracted of mankind.” launch a healing minis- pneumonia, tuberculosis, and finally meningi- try. She founded two nursing homes in west tis. By 1912, blind, deaf and hemorrhaging, London and progressively expanded the Kerin lapsed into a coma, whereupon her phy- homes, without any money of her own.35 At sicians predicted imminent death. But in a each critical stage she expressed trust in divine near-death experience she had a vision of providence, and money arrived, allegedly in Christ and awoke, completely cured. Her sight the amounts needed. Dorothy declined an offer and hearing were restored, and X-rays of her of marriage in order to devote her life to ser- lungs showed no sign of the tuberculosis.31 She vice. She adopted nine children during World had numerous other visions of Christ and Mary War II and raised them to adulthood. To pro- and, on two occasions, visions of holding the vide a better environment for them she moved child Jesus in her arms. her ministry to a restored stately home in Kent To escape curious visitors and newspaper re- and served there until her death. porters, Kerin went into seclusion for fourteen Dorothy Kerin believed that healings could years, living with the family of her spiritual sometimes restore physical health but insisted director. During that time she received the that outcomes depended on divine will. Some stigmata. The wounds appeared over a three- healings were dramatic, while others involve day period beginning on December 8, 1915, gradual improvement. On a few occasions she the feast of the Immaculate Conception of seemed to leave her physical body to minister Mary. On the first evening Kerin felt intense to patients at a distance.36 Toward the end of pain in her right side, and a lesion appeared on her life she gave lectures throughout Europe her left hand.32 She had been experiencing dia- and in the United States. Kerin was an Anglo- bolical assaults, and her first reaction was that Catholic, and her work contributed to the re- the pain and wound were of that nature. More-

54 Copyright © The Esoteric Quarterly, 2012. Summer 2012 vival of sacramental healing in the Anglican sy in the Anthroposophical Society, and Von Communion. Halle and her supporters were dismissed from the Steiner House.40 Notwithstanding that set- Judith von Halle was born in Berlin in 1972 back, she felt compelled to share her story. and had clairvoyant experiences as a child. She Judith interprets her visions in terms of Stei- studied in Germany and the United States and ner’s teachings on the “Mystery of Golgotha.41 graduated in architecture in 1998. By then she She continues to write, lecture, and conduct had developed an interest in Anthroposophy. workshops. Her most recent book (in German) While also practicing as an architect Von Hal- was published in 2011. She is married and le was hired as a part-time staff member at the lives with her husband in Berlin. Whereas Rudolf Steiner House in Berlin to give lectures some of her predecessor stigmatics were uned- on esoteric topics. Her life changed abruptly in ucated peasants, von Halle is an educated pro- 2004, her thirty-third year, when she received fessional woman. the stigmata: The stigmata . . . appeared in rapid succes- Stigmata and Accompany- sion . . . . The wounds bled especially in the ing Phenomena Holy Week and on Good Friday. They bled during Eastertime until the Feast of Whit- ased on the stories of the six stigmatics sun more or less every Friday and since B and additional information of interest, we then only sporadically on specific occasions now create a composite sketch of stigmatism . . . . The stigmata, which hurt more or less and its accompanying phenomena—a group continuously, have since then remained es- profile of the kind of stigmatics of interest in sentially unaltered. Their peculiarity con- this article. We shall also discuss efforts to sists in the fact that they do not become in- validate or dispute reported cases of stigmata flamed but neither do they heal.37 and examine alternative theories for explaining the physical lesions. From the time she received the wounds on her body Judith von Halle has been unable to eat The most common stigmata are on the hands, or drink. Her inedia is all the more surprising feet and side, matching the wounds suffered because “she previously loved cooking and when Jesus was nailed to the cross and a spear eating.”38 She also acquired the gifts of remote was thrust into his heart. Francis of Assisi and viewing, which focused on Jesus’ passion. In Dorothy Kerin bore lesions on the hands and von Halle’s account, Jesus fell seven times on feet that included raised areas resembling nails. his way to execution. The last occurred at the Some stigmatics have wounds on the head cor- end of the Via Dolorosa: responding to the crown of thorns. Wounds may appear on the shoulders, corresponding to The Lord finally collapsed under the wood the carrying of the cross, or on the back corre- [the beams of the cross] and did not pick it sponding to the scourging. A few stigmatics, up again. He was bathed in sweat and His including Anne Catherine Emerich, bore other senses were failing. The wooden beams marks of religious significance, like crosses. were untied as, under the urging cries of the The wounds may bleed occasionally or on a executioners, He slowly began to raise regular basis. Bleeding seems to peak on Fri- Himself again. Hardly had He got to His days and during Passiontide. Bleeding can be feet when he was dragged back to the profuse; on one occasion Therese Neumann ground, to be stretched upon the Cross 42 lost one-and-a-half quarts of blood. which had now been put together, and to measure and mark the nail points. Simon The lesions may all appear on a single day but wanted to stay with Him, but he was driven more typically manifest over a period of days away, back down the hill, into the crowd of or weeks. They may be temporary or perma- watchers and attendants.39 nent. In the case of Cloretta Robinson, a ten- year-old African American girl, the lesions Receipt of the stigmata, and particularly her 43 lasted less than three weeks; Padre Pio bore gift of remote viewing, caused great controver-

Copyright © The Esoteric Quarterly 55 The Esoteric Quarterly them for half a century. Many stigmatics still typical attitude is one of acceptance, submis- bore the wounds when they died. sion to divine will, and joy at being able to share Jesus’ sufferings. Therese Neumann and Stigmatics experience excruciating pain when Padre Pio even invited additional pain: the one they receive the wounds and may endure con- in the hope of relieving other people’s suffer- tinual pain thereafter. As Padre Pio once re- ing, the other to participate in the redemptive marked, the wounds are “not just ornamental.” mission. The pain and bleeding seem to follow similar patterns of intensity. Catherine of Siena (1347– Stigmatics lives are changed not only by ap- 1380) and a few other individuals bore no visi- pearance of the wounds and the associated pain ble lesions but felt localized, intense pain in but also by the manifestation of other phenom- the hands, feet and side. Such cases of “invisi- ena. These latter include: ble stigmata” may be relevant, particularly  Ecstatic states, often occurring during when the individuals also exhibited the other periods of intense pain or bleeding. phenomena to be discussed shortly. Ecstatic visions seem to be an almost Most stigmatics engaged in focused contem- universal experience. Visions of plation of Jesus’ passion. Significantly, no cas- Christ, Mary, saints and angels are es of stigmata have been reported in the East- common. Padre Pio. Anne Catherine ern Orthodox churches, which emphasize Emmerich and Padre Pio had conver- Christ’s transfiguration and resurrection rather sations with their guardian angels. than the passion. Yet it is not easy to determine, from a study of western stigmatics,  Inedia: the ability to live without eat- whether the impulse to engage in such con- ing—except for the Eucharistic wa- templation is the cause or the effect of the bod- fer—and sometimes without even ily lesions. In some cases, focused contempla- drinking. Inedia may extend to the re- tion did not begin until after the stigmata ap- fusal or inability to take medications. peared. Moreover, contemplation of Jesus’ Catherine of Siena, Therese Neumann, sufferings does not automatically result in and Judith von Halle were inediac. stigmata.  Voluntary insomnia, the condition in Few stigmatics welcome the appearance of the which a person rarely or never sleeps. lesions on their bodies. The wounds are hard to Therese Neumann required little or no conceal, and the bleeding is real. Common re- sleep and, from 1926 onward, never slept at all. Yet her energy level ex- actions include embarrassment and frustration 44 over limitations on their activities. Stigmatics ceeded that of the people around her. also endure varying degrees of harassment or  Ability to experience scenes distant persecution. Investigation by religious or other from the physical body. Therese Neu- authorities are intrusive and may lead to the mann reportedly viewed the corona- publication of calumnious statements. Stigmat- tion of Pope Pius XII in Rome while ics may be mobbed by curious tourists or pil- her body remained among witnesses in grims seeking healings or counseling. Germany.45 In a few cases, suggestive A number of stigmatics prayed that the lesions of bilocation, people experienced the be removed, and some received medical treat- visitations and even touched the stig- ment in an attempt to heal them. But there are matics’ bodies. Witnesses claimed that no reports of successful treatment; stigmatics’ Padre Pio sometimes levitated while wounds do not heal, neither do they become celebrating the Mass. inflamed or infected. In cases of temporary  Ability to experience scenes in the stigmata, the lesions eventually vanished of past. While Therese Neumann dis- their own accord. We have no reports of peo- played that gift, Anne Catherine Em- ple reacting to the stigmata in a totally nega- merich and Judith von Halle stand out tive manner, say, by committing suicide. The for the vivid detail of their reports.

Stigmatics typically view events of re- phobias, weight loss, and dementia. This abil- ligious significance, the most common ity must be distinguished from the psychiatric being Jesus’ trial and crucifixion. condition known as fatal familial insomnia, Emmerich described events stretching which has a typical survival span of eighteen back far in the Old Testament.46 More months. than one stigmatic experienced hold- The second category involves the emotional ing the child Jesus. and mental bodies. Virtually all stigmatics  Ability to speak languages never stud- have exhibited an intense love of God and em- ied. Therese Neumann, whose formal pathy with Jesus in his sufferings. This strong education was minimal, spoke a dia- display of affect is emotionally based, though lect of Aramaic that even local schol- the mind may also be involved. Psychologists ars did not know. More knowledgeable acknowledge that affect can be either pre-or scholars later confirmed that the dia- post-cognitive, in other words, it can either lect was spoken in the first century precede or follow the mental processing of CE.47 information.49 The significant emotional activity should come as no surprise. In most mys-  Healing gifts. Dorothy Kerin applied tics—in contrast to occultists—the rational those gifts in a lifelong ministry. mind may be relatively undeveloped, but a Therese Neumann, Padre Pio, and oth- strong connection develops between the emo- ers facilitated incidental healings. tional body and the higher mental body, and in Some stigmatics also became gifted turn with the buddhic vehicle.50 spiritual counselors. Neumann, Pio, and Kerin counseled thousands of Remote viewing may also involve the emo- people. tional and mental bodies. The experience can extend beyond mere “viewing” to include These phenomena typically manifest concur- mental, emotional, and even physical participa- rently with, or soon after, appearance of the tion in the events. This ability could be at- wounds. Three categories of phenomena indi- tributed to “out-of-body experiences” or “astral cate activity in, or changes to, the subtle vehi- travel.” More likely it is a form of higher clair- cles. voyance. Instances of bilocation are rare and The first involves the dense physical body and hard to substantiate, but if true they would the etheric body. The etheric body is the link seem to be of a different nature. Highly between the physical and higher vehicles. The evolved beings are able to materialize a body, subtle energy known as prana circulates or mayavirupa, for specific purposes. The ma- through pathways in the etheric body that cor- yavirupa has a measure of solidity but is not respond to the meridians of Chinese medi- constrained by physical laws. 48 cine. The flow of prana keeps the physical The ability to view and participate in events in body alive, nourishes its cells, and ordinarily the past could be attributed to dreaming, vivid heals wounds. The fact that the stigmata nei- imagination, or simply creative storytelling, ther heal nor become infected indicates im- but the evidence does not support that kind of portant changes in the etheric body. mundane interpretation. Alternatively, it could Inedia and voluntary insomnia indicate further be attributed to past-life recall or to some form changes. Inedia must be distinguished from of higher clairvoyance. But Judith von Halle anorexia, practiced by some Christian ascetics, described the process as something more than in which the individual denies him-or herself clairvoyance: needed food and drink and suffers the conse- [T]he experience is not based on so-called quences of dehydration and emaciation. Inedi- visions or pure clairvoyance, nor imagina- acs exhibit no such physiological symptoms; tive pictures, but rather on direct witnessing rather, they seem to enjoy relatively robust of what actually happened on Earth. Be- health. Likewise, voluntary insomniacs suffer sides visual perceptions of the individuals none of the expected symptoms of delirium,

participating in the events at the time of tericists may dismiss then as “astralism.” But Christ, together with their surroundings, even a cursory study of the world’s mystics culture, and way of life, all other senses indicates that ecstatic states involve activity available to us in normal waking con- extending far above the physical or emotional sciousness are also involved. For instance bodies; the highest states suggest significant the language being spoken can be heard, the activity at the buddhic level.52 ground beneath one’s feet is felt, as are cold Healing ability is also hard to categorize. Like and heat.51 linguistic ability, however, it points to coop- We note, however, that stigmatics’ descrip- eration with a higher power. Dorothy Kerin tions of biblical and other past events of reli- commented on her own instantaneous cure and gious significance are influenced by religious its message for those who doubt the possibility beliefs, prevailing scholarly opinion, or artistic of healing: convention. The accounts of biblical events My Healing came from God . . . . The mira- given by different stigmatics show remarkable, cles Our Lord performed in Galilee and but not complete, consistency. along the Jordan two thousand years ago, The ability to speak archaic languages points He can and still does, today. . . . Miracles of to a connection between the mind and some Healing and the recreation of new life are higher source of knowledge. When Therese happening today, but many of us shut our Neumann spoke in Aramaic, clearly she was eyes to them.”53 not reading the minds of the scholars with Healing, as her biographer pointed out, is not whom she was in contact. If the source is a always of the body.54 Notwithstanding, a num- higher entity, one could interpret the process as ber of people received dramatic and instanta- a form of telepathy, not altogether different neous healings of physical conditions. Even from the process by which the Master Djwhal those healings were, “accompanied by healing Khul communicated with Alice Bailey (1880– of a broken spirit and reconciliation with, or a 1949). There is no suggestion that Neumann or bringing closer, to God.”55 Kerin practiced the other the stigmatics were functioning as trance laying-on of hands and anointing with oil, but mediums. In any event, the knowledge of an- she approached healing primarily through cient languages provides some assurance that prayer. In her own words, “[P]rayer is indeed some stigmatics are able to retrieve reliable the sharing of life. When we pray to God, we information from antiquity. are sharing His life; and when we pray for oth- The third category of phenomena involve use ers, we share His life with them.”56 of the will. Stigmatics of naturally strong will The effectiveness of Dorothy Kerin’s healing readily surrender their wills to the will of God. ministry came from trust in God. She had For them the challenge of dealing with fre- complete confidence that her prayers would be quent bleeding and excruciating pain is im- answered, though she never tried to prescribe mense, but those we have studied did not allow outcomes. Hers was not the naïve faith of an their problems to become a source of self- ignorant person; rather it flowed from the ex- centeredness. Rather, they continually reached perience of her own healing and probably from out to others, even seeking to take on addition- the encounters with Christ that brought about al suffering for altruistic reasons. Stigmatics’ her healing. Dorothy’s sense of mission, and renunciation of worldly comforts and dedica- the belief that she was undertaking divinely tion to their work provides further evidence of mandated work, were unshakable. definite use of the will. States of ecstasy are hard to categorize with Broader Perspective respect to the vehicles. Skeptics attribute all Combinations of these various changes at the ecstasy states to psychiatric disorders or to physical, etheric, emotional and mental levels neurological conditions that can be replicated represent a profound transformation of the by drugs or electromagnetic stimulation. Eso- lower quaternity—and possible transformation

58 Copyright © The Esoteric Quarterly, 2012. Summer 2012 at still higher levels. The stigmatics we have On the other hand some of the associated phe- discussed functioned at a level of conscious- nomena seem very relevant to our times. In- ness beyond that of ordinary humanity. edia holds out the promise of a mode of physical existence that minimizes the consumption Stigmatics are not just “ordinary people” who of sentient plants—an expression of harmless- discover unexplained lesions on their bodies. ness that goes beyond vegetarianism. Along The individuals whose lives we have examined with voluntary insomnia, inedia may point the seem to have been very special people, pre- direction in which the human race is headed as pared for and dedicated to the challenges of lower forms continue to evolve. their spiritual path. That path began early in their lives. Many were exceptionally pious Stigmatics’ ability to witness past events has and/or had visions during childhood. When the potential, not only to acquire historical visions continued into adulthood, they become knowledge and its cultural and linguistic con- ecstatic in nature, resembling the visions re- texts, but also to savor the sensations and emo- ported by other accomplished mystics. On the tions that accompanied past events. This ability other hand, the adult visions were not always could open up new avenues for research. Anne pleasant; for example, Padre Pio and Dorothy Catherine Emmerich, Therese Neumann, and Kerin were assaulted by demons. Judith von Halle all reported that Jesus was crucified not on the familiar “cross,” with ver- Several individuals, including Therese Neu- tical and horizontal members, but on a Y- mann and Kerin, were healed of severely de- shaped structure. There is no reason why the bilitating or life-threatening illnesses before viewing of past events need be restricted to they received the stigmata. The illnesses, events of religious significance. The ability to which they faced with resignation if not total view and participate in scenes at a distance has acceptance, may have provided a glimpse of similar potential. the suffering to come. Several had near-death experiences, whereupon they received com- Cases of stigmatism and its related phenomena plete healings. Near-death experiences con- have occurred in other cultures and among ceivably could provide opportunities for more nonstigmatics. For example, stigmatism has advanced souls to take over soon-to-be-vacated been reported in tribes in Venezuela;59 it also bodies, but no stigmatics have identified them- appears in Buddhist art. Some Indian holy men selves in such terms.57 and women allegedly eat nothing but live sole- ly on prana.60 Others are said to be capable of Occurrences of stigmatism in our own time voluntary insomnia, levitation and bilocation. demonstrate that it is not just a thing of a su- Yogananda described a number of individuals perstitious past. That said, we like to think that exhibiting these abilities.61 In all cases the abil- we live in an age of more practical spirituality. ities are attributed to advanced levels of con- Stigmatism seems culturally out of place in the sciousness. Some psychics have demonstrated 21st century—more relevant to the asceticism remote viewing ability under laboratory condi- and heroism of the Piscean Age. We flee from tions, though none has described events in the the very thought of bleeding wounds and pain, vivid detail reported by Anne Catherine Em- especially if, in some way, they are accepted merich and Judith von Halle. voluntarily. Devotion to the passion has largely given way to a focus on Christ’s teaching and Authenticity healing ministry, his present involvement in the world, and his anticipated reappearance. Authenticating cases of stigmata is obviously The only major esoteric teacher of modern of great importance to determine the validity of times to place emphasis on the “Mystery of claims made by the individuals themselves or Golgotha” was Rudolf Steiner (1861–1925), made on their behalf by others. The objective and, significantly, the contemporary stigmatic is to verify that the lesions are real, while also Judith von Halle is a student of Steiner’s looking for signs that they might be self- work.58 An important concept from Steiner’s inflicted or have a pathological explanation. teachings will be cited later.

Some people have reported receipt of the stig- two weeks. They took photographs, witnessed mata but in fact were dreaming or hallucinat- her bleeding, tested the blood, recorded her ing. Stigmata “seen” and “felt” during a state episodes of ecstasy, verified that she did not of ecstasy might not be visible or painful when eat or drink, and made detailed measurements the person returned to normal waking con- of her body weight, temperature, bodily dis- sciousness. Unconscious self-infliction of charges, and other factors.65 Presumably the stigmata-like wounds might occur while a per- team was satisfied, because no critical state- son was asleep or in an ecstatic state. Inten- ment was issued, and the church ordered no tional self-infliction could be undertaken as an further investigation. Allegations that Therese extreme form of penance or as a result of men- secretly ate food in later years have not been tal illness. Fake or self-inflicted wounds could substantiated. be a publicity stunt or a scheme to extort mon- The Church of England lacks the Church of ey from gullible pilgrims. As discussed short- Rome’s long experience in dealing with unex- ly, stigmata might appear spontaneously as a plained phenomena. It did not launch a formal symptom of disorders known to medical sci- investigation of Dorothy Kerin, and no official ence or clinical psychology. comment was made of her condition. Never- The Roman Catholic Church has the greatest theless, she was examined by an Anglican experience in investigating such matters. Its bishop and several other people, who signed policy regarding stigmatism has been de- depositions attesting that they had witnessed scribed thus: her stigmata and were convinced of their authenticity.66 Physicians also testified that there Two extremes must be avoided in attempt- was no medical explanation for the healing she ing to evaluate the stigmata: to assign too received earlier. readily a supernatural cause for every such visible manifestation, and to see every such Investigations by religious or other authorities phenomenon as a purely psychosomatic sometimes have called the authenticity of disorder. The Church has accepted relative- stigmata into question. For example, Mon- ly few cases of stigmatization as authentic signor Carlo Maccari, later promoted to arch- and has always demanded more proof than bishop, investigated Padre Pio in 1960 at the the mere appearance of visible signs in the request of Pope John XXIII and the Holy Of- body.62 fice. Maccari’s 200-page report was highly critical, even accusing Pio of “immorality.” Among the listed criteria of authenticity was Yet Maccari reportedly recanted shortly before the following: “The appearance of the true Pio’s death. Procedures for the canonization of stigmata is usually instantaneous, whereas in Padre Pio included a detailed examination of pathological cases it [sic] often appears gradu- documentary evidence for his stigmata, experi- ally.”63 Instantaneity was also cited as a crite- ences and gifts as well as testimony by sixty- rion for discerning divine origin; the Devil nine witnesses concerning all aspects of his would not be able to cause instantaneous stig- life. The Church of Rome demands evidence mata because he lacked the necessary agility! of two “miraculous” healings attributed to a In recent times investigations of stigmatics prospective saint. While no official statement have been detailed and thorough. Anne Cathe- was issued concerning the stigmata, it is un- rine Emmerich was investigated both by an likely that Pio’s canonization would have ecclesiastical commission, which included moved forward if suspicions had lingered of three physicians, and by a government com- fraud, mental illness, or immorality. mission, which kept her under continuous ob- Judith Von Halle displayed considerable piety servation for three weeks. Neither reported any but has not publicly disclosed a religious affili- irregularity at the time, though a government ation. Neither has it been revealed whether official later accused her of fraud.64 physicians examined her stigmata. The An- In 1927 a team of nurses and physicians throposophical Society never investigated her, watched Therese Neumann, day and night, for but she was harshly criticized by leading

60 Copyright © The Esoteric Quarterly, 2012. Summer 2012 members, including the Executive Council at such claims have become less common in re- Dornach, Switzerland. The attacks ranged from cent years. Meanwhile, attempts to explain accusations of fraud, and charges that her stigmatism as a medical, psychiatric or psycho- “clairvoyant” activities were damaging to the logical condition have gained momentum. For Society, to allegations that she claimed to be example, Francis of Assisi is said to have suf- the reincarnation of a contemporary and co- fered from the painful condition of quartan worker of Rudolf Steiner! She publicly denied malaria, complicated by purpura, which can ever making such a claim,67 and her books do give rise to hemorrhaging on the hands and not mention her reincarnational history. Some feet.69 segments of the Anthroposophical Society con- Aside from the time-honored “hysteria,” some tinue to denounce her, but she has been em- of the psychological and psychiatric labels as- braced by others. signed to stigmata are: autosuggestion, psy- The attacks on Padre Pio and Judith Von Halle chosomatic purpura, dissociative identity dis- focused chiefly on matters peripheral to the order, obsessive compulsion disorder, and neu- validity of their stigmata. It would seem that, rotic necrosis. The most viable theory is that frustrated by their inability to make the phe- the wounds result from autosuggestion by peo- nomenon of stigmatism go away, critics try to ple with an obsessive level of religiosity.70 It is discredit the stigmatics themselves. Stigmatics’ supported by research showing that temporary credibility is sometimes harmed by false, ex- skin lesions can be produced by hypnosis. aggerated or ill-considered claims made by The field of biocognition has grown up seeking supporters. One Internet website supportive of to relate health conditions to beliefs and cul- von Halle shows a photograph of bleeding tural history. Proponents assert that “individu- hands, while another site points out that the als are seen as an inseparable living field of hands are not hers! mind, body and historical culture in constant Investigations have been conducted to authen- search for contextual meaning.”71 Mario E. ticate accompanying phenomena. Some of the- Martinez, “father” of biocognition, explained se are also experienced by nonstigmatics, but that the aim “is to show how our belief system not usually in the combination discussed here. impacts upon our immune system and directs The Church of Rome has policies for investi- the way in which we respond to and treat ill- gating inedia, voluntary insomnia, levitation, ness.” He went on to describe stigmata as “the bilocation, sweet bodily odor, hierognosis (the epitome of cultural response.” Noting that ability to detect the sacredness of objects), most stigmatics have been Roman Catholics, clairvoyance, visions, and “revelations.”68 The Martinez declared they were surrounded by a church has also developed strict criteria for culture which celebrates Christ’s suffering. judging the validity of “miraculous” healings. “Unlike ordinary people,” he averred, “stig- Physicians—but not, in her case, representa- matics welcome the suffering because it brings tives of the Church of England—determined them closer to God. Instead of giving them- that Dorothy Kerin’s healing could not be ex- selves permission to heal, they give themselves plained by medical science. Aramaic words permission to suffer.”72 A recent conference of and sentences in Anne Catherine Emmerich’s psychologists came to a similar conclusion. “meditations” were examined by academic Stigmata, it asserted, “is a religious phenome- linguists and judged to be genuine. non reported only [sic] within the Roman Catholic Church, therefore could it also be a Alternative Theories of Stigma- mental disorder evoked by the ultra- tism religious?”73 Skeptics have long claimed that the whole We might respond by asking why only a very phenomenon of religious stigmatism is a hoax, small fraction of the people exposed to an al- or they attribute it to intentional self- legedly destructive culture actually become mutilation. Faced with the growing number of stigmatics. Ignatius Loyola (1491–1556) fa- documented instances of genuine stigmata, mously contemplated the passion and devel-

Copyright © The Esoteric Quarterly 61 The Esoteric Quarterly oped his Spiritual Exercises, used as the basis an attitude of cynicism not just toward stigma- of month-long retreats by Jesuit priests and tism but also to other religious topics. others.74 An important purpose of the exercises Helena Blavatsky (1831–1891), co-founder of is to created guilt and shame in the hearts of the Theosophical Society, declared that stig- retreatants for Christ’ sufferings. But Ignatius matism is “always . . . the result of exalted im- never received the stigmata, nor to the writer’s agination.”75 She cited a case of alleged sor- knowledge has any other Jesuit. cery perpetrated by a Theories suggesting Sacrifice and suffering extend Jesuit priest76 and stigmatism is a psy- even attached phallic chological or psychi- down to the physical plane. As significance to the atric disorder have to Rudolf Steiner pointed out: “We crucifixion nails.77 confront the fact that actually feel as if thorns were Writing in 1903, The- the stigmatics stud- osophist Charles ied herein seemed to pressing into our head; we feel Leadbeater (1854– lead well-adjusted all the pain and suffering of the 1934) offered a similar lives. Far from being viewpoint. He pointed dysfunctional neurot- Crucifixion.” And as the sense of to the case of Anne ics or religious fanat- identification is driven deeply Catherine Emmerich ics, they performed into the individual’s nature, as “a rather horrible meritorious service, example of the action despite the pain and “then the stigmata, the marks of of violent emotion other burdens they the bleeding wounds of Christ upon the physical bore. Stigmatics typ- Jesus, may appear.” In other body.”78 Leadbeater ically accept the eventually became a challenges in a spirit words, the stigmata form the leader of the “chris- of cheerful submis- outer manifestation of the inner tianization” movement sion to what they transformation taking place. within the Theosophi- believe is divine will. cal Society. By 1920 he was more sympathetic, acknowledging that As far as the types of stigmatism considered in stigmata could result from intense meditation this article are concerned, medical, psychiatric on Christ’s passion and death. But he would and psychological theories miss the point. Pur- only refer to “the alleged crucifixion,” since he pura, autosuggestion, or cultural conditioning was convinced that Jesus had been stoned to might explain the bodily lesions but cannot death!79 explain the inedia, voluntary insomnia, remote- viewing ability, knowledge of ancient lan- The psychologists and Theosophists are proba- guages, healing gifts, or other changes that bly right that the process resulting in stigma- may follow appearance of the lesions. It cannot tism originates at a nonphysical level. The pro- explain the elevation in consciousness that cess may begin with thoughtforms, which are stigmatics experience or their dedication to then propelled by strong emotion through the service. The set of phenomena we are interest- emotional and etheric vehicles to the dense ed in is much larger than the condition ad- physical plane. Evidence that the mind is in- dressed by skeptics or health professionals. volved comes from observations that the form of the physical lesions is influenced by schol- Esoteric organizations and teachers have of- arly opinion. For example, examination of the fered their own theories of stigmatism and, in Shroud of Turin suggested that Christ was the process, revealed negative attitudes. The nailed to the cross through the wrists, rather harsh response of the Anthroposophical Socie- than the palms of the hands. Soon thereafter ty to Judith von Halle’ stigmata has already the position of stigmatic lesions in a number of been mentioned. The Theosophical explanation cases followed suit. One involved James of stigmata, cited in the Introduction, reflected

Bruse, a Roman Catholic priest in Lake Ridge, portunities for spiritual growth beyond the So- Virginia, whose stigmata appeared in 1991.80 lar System. Of the seven major initiations available on this planet, the first five are of On the other hand, evidence that the mind is greatest relevance to our present phase of evo- involved does necessarily imply that all stig- lution. Christian esotericists relate them to mata result from faulty thinking. Neither does events in the life of Jesus the Christ. it force us to conclude that the thoughtforms originate in the lower mind. Appearance of the The first initiation, corresponding to Jesus’ stigmata and manifestation of accompanying birth and presentation in the temple, is charac- phenomena feature so prominently in the indi- terized by control of the physical nature and vidual’s life that it is hard to imagine that they awakening to the reality of the soul. The se- would not be foreseen, and provided for, be- cond, corresponding to his baptism and temp- fore the incarnation began. It would seem that tation in the wilderness, is characterized by the process would have to be approved, and control of the emotional nature; the water of might be initiated, at the causal level. baptism symbolizes emotion. By the third initiation, corresponding to the transfiguration, Clearly something is taking place on a much the personality is completely formed and in larger scale than the alternative theories ad- control of the lower vehicles. The personality dress. Five of the six stigmatics studied re- becomes “an agent of the soul.”81 The antahka- ceived the stigmata relatively early in life. rana links the lower and higher mind, access to They spent many years responding to the stig- the spiritual triad is achieved, and initial con- mata and utilizing their exceptional abilities. tact is made with the monad.82 Rather than describing them as stigmatics who happened to acquire additional gifts, perhaps Long before the individual ever crosses the we should describe them as people functioning threshold onto the path of initiation he or she is at an elevated state of consciousness, who urged to practice self-denial. This discipline traced their experiences and accomplishments prepares for the great sacrifice of the fourth back to the transformative event of receiving initiation that lies ahead. To quote Alice Bai- the stigmata. ley, the individual makes “many lesser renunciations of many lives, consciously undertaken, Stigmata and Initiation so the many acts of spiritual detachment lead his section examines stigmatism’s rele- eventually to the severing of that final thread which involves the death of all personality at- T vance to the initiatory path: what it might 83 imply about progress on the path, or perhaps tachments.” what potential stigmatism offers for progress. The fourth initiation, referred to as “the Great The stigmatics discussed in this article led ex- Renunciation,” requires more than death of emplary lives of self-denial, service, and devo- personality attachments. It demands renunciation to God, despite their suffering and many tion of the personality itself, the psychic struc- other challenges. It is reasonably safe to say ture in which we have long invested our identi- that they had attained the first initiation; some ty. To give up “who we are”—or who, for long may have progressed farther. Because stigma- eons, we thought we were—is a great sacrifice tism involves a sense of sharing in Jesus’ pas- indeed. We are called upon to sacrifice that sion, one might ask whether some stigmatics which was raised to its highest perfection in have the attained the fourth initiation. Before the third initiation. No lesser sacrifice is ac- trying to answer that question—or considering ceptable. whether we may legitimately do so—it will be The fourth initiation is an ordeal of suffering helpful to review modern esoteric teachings on and purgation through which the individual the first four initiations. achieves liberation from the thrall of the lower The Initiatory Path nature. Quoting an ancient Indian source Hele- na Blavatsky declared: “Fire and Flame de- The initiatory path takes us from ordinary hu- stroy the body of an Arhat, their essence makes man existence to the World of Souls and op-

Copyright © The Esoteric Quarterly 63 The Esoteric Quarterly him immortal.”84 An arhat [Sanskrit: “wor- The arhat still incarnates in a physical body, thy”] is a fourth-degree initiate. Jesus is be- but the fourth initiation brings about far- lieved to have attained the fourth initiation at reaching changes to the initiate’s inner being. the crucifixion,85 and Christian esotericists re- In Alice Bailey’s words: fer to it as the “crucifixion initiation.” Anna At the fourth initiation, the initiate is Kingsford (1846–1888) described it as “the brought into the Presence of that aspect of death of the body; the rending of the veil of the Himself which is called “His Father in flesh; the uniting of the human will with the 86 Heaven.” He is brought face to face with Divine Will.” Bailey described the fourth his own Monad, that pure spiritual essence initiation thus: on the highest plane but one, which is to his The life of the man who takes the fourth in- Ego or higher self what that Ego is to the itiation, or the Crucifixion, is usually one of personality or lower self.91 great sacrifice and suffering . . .and even The “Fire and Flame,” which Blavatsky re- exoterically it is seen to be strenuous, hard, ferred to, destroys the initiand’s causal body. and painful. He has laid all, even his per- Or in Christian symbology, “the veil of the fected personality, upon the altar of sacri- temple [is] rent in twain.”92 Destruction of the fice, and stands bereft of all. All is re- causal body, in Bailey’s words, “marks the nounced, friends, money, reputation, char- completion of the building of the antahkarana acter, standing in the world, family, and 87 and the institution of direct, unimpeded conti- even life itself. nuity of relationship between the Monad and Importantly, the fourth initiation requires the the personality.”93 At the same time the Solar “uniting” of the human will with a higher will, Angel departs and “returns to his own place,” or what is more commonly described as sub- having completed its eons-long responsibility mission to a higher will. Christian understand- for overseeing the individual’s incarnational ing is that the higher will is the will of God. In cycle.94 the Garden of Gethsemane Jesus uttered the The physical, emotional and/or mental pain; timeless words: “Father, if thou be willing, renunciation of lower-self-identity; and the remove this cup from me: nevertheless not my 88 departure of the Solar Angel combine to pro- will, but thine, be done.” Theosophist Geof- duce a profound sense of desolation. Jesus, frey Hodson (1886–1983) commented that Je- who had already been betrayed by Judas and sus’ “submission to martyrdom when he pos- abandoned by his disciples, faced the departure sessed the occult power easily to have saved of the Solar Angel—not to mention the depar- Himself and confounded his enemies, is one of ture of the Christ—cried out, from the cross: the sublime acts of submission . . . in the histo- 89 “My God, my God, why hast thou forsaken ry of mankind.” Bailey generalized that con- me.” “A great ‘aloneness,’” Bailey declared, cept to the candidate for the fourth initiation: “is the supreme test of the fourth initiation.” There comes a dramatic moment when all But, giving voice to one who had already desire is renounced; the will of God or the learned that lesson, she quickly reassured the Plan is seen as the only desirable objective candidate: “[N]ever, my brother, will you be 95 but as yet the man has not proved to him- alone, and this too you must have in mind.] self, to the world of men or to his Master Bailey commented that the “fourth initiation is whether he has the strength to move for- ruled or governed by the fourth Ray of Har- ward along the line of service. There is re- mony through Conflict,” noting that, on this vealed to him . . . some definite, active un- planet, “nothing is achieved except by struggle dertaking which embodies that aspect of the and conflict.” But she added the comforting will of God which it is his peculiar function thought: “after this fourth initiation, [the indi- to appropriate and make possible of expres- vidual] is devoid of suffering.”96 Just as Jesus’ sion.90

64 Copyright © The Esoteric Quarterly, 2012. Summer 2012 crucifixion made possible the glorious resur- not alone of the physical universe, but more rection and ascension, the suffering of the especially of the invisible realms as well. fourth initiation makes possible the glory of He then learns to become, to be, to enter in- the fifth. to the intimate consciousness of the entities and spheres he contacts.99 Theosophists Charles Leadbeater (1854–1934) and Gottfried de Purucker (18741942) both De Purucker continued: “Thus beginning with took up the theme of the fourth initiation. this fourth initiation the neophyte slips into Notwithstanding his doubts about the method new realms of consciousness; the spiritual fires of Jesus’ execution, Leadbeater related the of the inner constitution are most potent both fourth initiation to the crucifixion and also to a in character and in functioning; the spiritual sequence of events, beginning with the raising electricity, so to speak, flows with far more of Lazarus from the dead and ending with the powerful current.”100 But he conceded: “One resurrection: “All these details on the Christ- cannot really put these mystical things into drama have a relation to what really happens everyday words.” 97 with the fourth Initiation.” He went on to de- Leadbeater’s remarks about the fourth initia- scribe the suffering to be expected: tion’s relationship to multiple events in the last Always at this stage [of the initiatory path] days of Jesus’ earthly life may have been in- there is suffering, physical, astral and men- fluenced by comments made a decade earlier tal; always there is the condemnation of the by Rudolf Steiner. The latter, whose work fol- world . . . . The peculiar type of suffering lowed Rosicrucian rather than Theosophical which invariably accompanies this Initia- tradition, identified seven stages of “Christian tion clears off any arrears of karma which Initiation”: the washing of the feet, the scourg- may still stand in the Initiate’s way; and the ing, the crowning with thorns, the mystic patience and joyousness with which he en- death, the burial, the resurrection, and the as- dures them have great value . . . and help to cension.101 Steiner drew attention to the intense determine the extent of his usefulness in the experience at the physical level: “We actually work which lies before him.98 feel as if thorns were pressing into our head; we feel all the pain and suffering of the Cruci- Leadbeater depicted the fourth initiation as the fixion.” He added that when we succeed “in combination of great trial and great spiritual driving these feelings so deeply into our nature reward, which latter he related to the resurrec- that they have penetrated as far as the physical tion: “[A]lways there is the splendid triumph body . . . then the stigmata, the marks of the upon the higher planes—which, however, re- bleeding wounds of Christ Jesus, may ap- mains unknown to the outer world.” 102 pear.” De Purucker saw the fourth initiation as a major expansion of consciousness, through which Stigmatism and the Fourth Initia- the individual acquires important new powers: tion With the fourth initiation begins a new se- Nobody would claim that the mere appearance ries of inner unfoldings that is to say, not of lesions on someone’s body, even if caused only are the study, the aspiration, and the or accompanied by intense contemplation of living of the life, continued in the future Christ’s passion, is indicative of the fourth ini- stages, but with this degree something new tiation. Some lesions may be psychosomatic or occurs. From that moment the initiant [sic] explainable in some other way. Some stigmat- starts to lose his personal humanity and to ics may just be at the stage of awakening, merge into divinity, i.e., there ensues the characteristic of the first initiation. Others may beginning of the loss of the merely human be mastering the emotional nature, with all the and the commencing of the entering into suffering that can involve, en route to the se- the divine state. He is taught how to leave cond initiation. In some cases stigmatics may his physical body, how to leave his physical be making “lesser renunciations,” helping to mind, and to advance into the great spaces overcome personality attachments and nega-

Copyright © The Esoteric Quarterly 65 The Esoteric Quarterly tive personal karma in preparation for the intense pain but also embarrassment, disrup- fourth initiation in a future life. The stigmata tion of life plans, and persecution from inside and intense pain provide opportunities to set and outside their own religious or esoteric cir- aside substantial amounts of karma in a rela- cles. They may be surrounded by people who tively short period. One wonders whether, in do not understand or who exhibit hostility. The previous lives, stigmatics were Christ’s tor- profile stigmatics feel very much alone, facing mentors or executioners. lives of great challenge with little support. De- spite their great suffering they remain joyous, The sufferings of Anne Catherine Emmerich, believing that they are sharing in Jesus’ suffer- Therese Neumann, Padre Pio, and others could ings. As Charles Leadbeater affirmed, “the hardly be described as “lesser renunciations.” patience and joyousness” with which individu- Yet it is inappropriate to speculate on their or als bear suffering “have great value” and de- anyone else’s initiatory status. From our lim- termine their usefulness in the work undertak- ited perspective we simply do not see the en. whole picture of their karma, accomplishments, or states of consciousness. Some of the profile stigmatics suffer assault from demons. Critics may assert that such as- It is legitimate, however, to ask whether those saults are indicative of a struggle on the lower we have studied are representative of stigmat- astral plane, but the profile stigmatics seem to ics who are approaching, or are in the process have mastered the emotional/desire nature. of attaining, the fourth initiation. Accordingly, More likely, they are attracting attacks by hos- we now discuss hypothetical individuals who tile entities because of progress toward the fit the profile already developed: individuals higher initiations. We recall the temptation of whose lives resemble, in their broad features, Christ in the wilderness.103 those of the real stigmatics studied. These hypothetical individuals—whom for convenience Third, the profile stigmatics have overcome we shall call “profile stigmatics”—receive the personality attachments and demonstrate re- stigmata; endure ongoing, intense pain and nunciation to high degree. They embrace sim- bleeding; acquire exceptional abilities current- ple lifestyles and devote their lives to prayer ly with, or soon after, receipt of the visible le- and work, with no thought for their own health sions; experience an elevation in conscious- or wellbeing. They may enter strict religious ness; and dedicate their lives to service in the orders or serve in the priesthood. Like Francis face of their own disabilities and persecution of Assisi they sacrifice “friends, money, repu- by others. We shall now inquire to what degree tation, character, standing in the world, [and] these profile stigmatics meet the requirements family.” of the fourth initiation. Fourth, submission to a higher will is an obvi- First, the profile stigmatics exhibit a high de- ous quality. The profile stigmatics are not gree of personality integration and soul infu- weak-willed people of simple piety, easily sion, indicating that they have already attained swept up in religious fervor. They have strong the third initiation. Whether they possess a wills, but readily submit their wills to what completed antahkarana is not known, but from they believe is the will of God.104 They sense an early age they seem able to move effortless- what God wishes them to do and perform ly from one level of reality to another. Glimps- “some definite, active undertaking which em- es of the monad may account for their comfort bodies that aspect of the will of God,” despite in communicating with higher entities, some of the debilitating effect of their physical condi- whom are considered divine. tion. In carrying out their missions they overcome enormous internal and external challeng- Second, the stigmata create an environment of es. suffering in which, to quote Helena Blavatsky, “fire and flame” can destroy the body and puri- Fifth, the accompanying phenomena are signif- fy the lower self. Stigmatics suffer enormous- icant enough to indicate liberation from the ly, enduring not only bleeding and continual, normal constraints of physical existence.

Abilities like remote viewing, “visiting the other cultures such abilities are regarded as past,” and bilocation exemplify the new pow- evidence of high levels of consciousness. ers envisioned by Gottfried de Purucker— Table 1 summarizes the evidence considered. “how to leave [the] physical body, how to Every one of the requirements of the fourth leave [the] physical mind, and to advance into initiation, listed in the first column, appears to the great spaces not alone of the physical uni- be satisfied by the suffering, renunciation, ex- verse, but more especially of the invisible periences and accomplishments of the profile realms as well.” Healing ability also exempli- stigmatics. Based on this evidence we can fies the transformation de Purucker envisioned. scarcely avoid the conclusion that those hypo- Through abilities like inedia, and voluntary thetical stigmatics are approaching, or are in insomnia, the profile stigmatics demonstrate process of attaining, the fourth initiation. liberation from the thrall of the lower self. In

Table 1. Evidence that “Profile Stigmatics” Meet the Requirements of the Fourth Initiation.

Requirements of the Fourth Initiation Characteristics of the Profile Stigmatics

Already attained the third initiation Evidence of personality integration, mastery of lower vehicles, soul infusion, ability to move from one level of consciousness to another, contact with divine spark (monad). “Many lesser renunciations” Serious illnesses early in life, renunciations in previous lives (?) Ordeal of suffering and purgation, desolation Intense pain, limited activities, embarrassment, persecution, assault by demons Renunciation of personality attachments Indifference to the “things of this world,” dedication to service regardless of personal cost, membership of ascetic religious orders Submission to higher will, performing “some Joyous acceptance of suffering, readiness to definite, active undertaking which embodies take on additional suffering, submission to the that aspect of the will of God,” will of God, lives of selfless service despite the challenges of stigmata Liberation from the normal constraints of phys- Inedia, voluntary insomnia, remote viewing, ical existence, “slip[ping] into new realms of experiencing events in the past, healing and consciousness” counseling gifts

This conclusion could meet with resistance suffering.” Whatever we might think of such a among esotericists. The fourth initiation cus- ministry, clearly it is undertaken in a spirit of tomarily is viewed as the achievement of a selflessness and compassion rather than maso- lifetime of selfless service that ends with hero- chism or self-hatred. In any event we do not ism in the face of grave suffering and death. know what larger effects stigmatics’ suffering Critics may complain that stigmatics’ suffering may have. The profile stigmatics may have cannot be equated in value to that of other gained permission to take on racial, national or fourth-degree initiands: that it is in some way group karma, as Christ did 2,000 years ago. self - serving. Some embrace a “ministry of We understand that such permission, though

Copyright © The Esoteric Quarterly 67 The Esoteric Quarterly rare, may be given to highly evolved individu- individuals to experience a kind of reenact- als. Heroism is not necessarily demonstrated ment, or re-presentation, of Jesus’ passion. Ray exoterically. type and previous lives spent as a Christian mystic may be factors influencing the choice Another potential stumbling block for esoteri- of such a path. The path of stigmatism may cists is the notion that individuals whose well be suited to individuals whose souls or world-view is molded by Christian teachings personalities are on the Sixth Ray or—to recall and by the path of mysticism could attain the Alice Bailey’s comment—the Fourth Ray. fourth initiation. We might be tempted to think that the higher initiations are restricted to per- It was proposed earlier that appearance of the sons with occult training, speaking the lan- stigmata, acquisition of exceptional gifts, and guage of esoteric philosophy—perhaps even expansion of consciousness would be foreseen restricted to students of a particular esoteric ahead of the lifetime in which they occur. By teacher. A moment’s reflection should warn us the time of the third initiation the human soul away from assuming that we alone have earned is well developed and operates in collaboration recognition by the Planetary Hierarchy. with its mentor, the Solar Angel.105 The An- gel’s responsibilities have long included plan- Another issue we need to address is the precise ning the entity’s incarnations to reflect indi- role the bodily lesions may play in the fourth vidual karma and provide opportunities for initiation. Presumably their purpose is more spiritual growth. The Angel would doubtless than simply to create pain, since that purpose be involved in the decision to embark on a life- could be achieved by other means. Their more time in which stigmatism plays so large a role. specific role would seem to be explained by Participation in that decision, ahead of the the significance western Christianity attaches fourth initiation, takes on special poignancy to Jesus’ passion and death. Even though most because of the Solar Angel’s imminent depar- Christians may be unaware on an intellectual ture. level of the nature of the fourth initiation, Jesus is seen as the model of suffering and renuncia- Concluding Remarks tion. When Christians come to a time when suffering and renunciation are inevitable they his article has examined stigmatism to as- instinctively identify with him. What better T sess its authenticity, spiritual significance, role model could a Christian initiate select than and relevance to the initiatory path. To that the one we now call the Master Jesus? end, it has examined the lives of six notable stigmatics to gain an understanding of their Sacrifice and suffering extend down to the background, experiences and accomplish- physical plane. As Rudolf Steiner pointed out: ments. Stigmatics come from the larger popu- “We actually feel as if thorns were pressing lation of mystics, and some, like Francis of into our head; we feel all the pain and suffering Assisi, Catherine of Siena, and Padre Pio, are of the Crucifixion.” And as the sense of identi- counted among the foremost saints of western fication is driven deeply into the individual’s Christianity. nature, “then the stigmata, the marks of the bleeding wounds of Christ Jesus, may appear.” Many individuals, throughout the last eight In other words, the stigmata form the outer centuries and living today, have borne lesions manifestation of the inner transformation tak- on their bodies resembling the wounds suf- ing place. fered by Jesus during his trial and execution. Some of them have experienced less visible It would seem that the phenomenon of stigma- but potentially more important changes to their tism overlaps—to a significant degree but not etheric, emotional and mental vehicles. Not completely—with the Great Renunciation. Not every stigmatic experiences the whole invento- all stigmatics are approaching the fourth initia- ry of accompanying phenomena. Yet combination, and not all fourth-degree initiates mani- tions occur with sufficient frequency to sug- fest the stigmata. It is the area of overlap that gest that they form a coherent and interrelated interests us. Conditions exist therein for certain set. This article has focused on individuals

68 Copyright © The Esoteric Quarterly, 2012. Summer 2012 who exhibit both visible wounds and some esoteric literature. Stigmatics’ suffering may combination of the less visible phenomena. be no less “heroic” than the suffering of fourth-degree initiands who undergo torture The combination of physical and nonphysical and violent death; it may have beneficial ef- phenomena, or what might be considered the fects extending far beyond themselves. “exoteric and esoteric” aspects of stigmatism, dramatically change stigmatics’ lives. The in- The possibility that some stigmatics could at- dividuals’ lower vehicles are beginning to tain the fourth initiation is highly significant function very differently from those of other for both Christian spirituality and esotericism. people. Such individuals are undergoing a It would indicate that, far from being antithet- transformation to a new state of consciousness, ical to the initiatory path, Christian beliefs and in which they no longer need to eat or sleep, in practices can support and nurture progress which they can live without harming sentient even to the higher initiations. life of any kind, in which indeed they tread Stigmatism would seem to resonate more with lightly on the Earth. the Sixth Ray and with the Piscean Age than The visible lesions seem to be the end-product with the incoming Seventh Ray and Aquarian of a process that begins with mental activity Age. What role it will play in the future is an and then descends, via the emotional and open question, but Sixth Ray personalities and etheric vehicles, to the dense physical body. souls are found in all ages, and the continued Precisely how this occurs is not yet understood incidence of stigmatism, inside and outside either by the health sciences or by esoteric traditional Christianity, suggests that it will psychology, though strong emotion no doubt remain relevant for some time to come. Twen- plays a role. Medical, psychiatric or psycho- ty living stigmatics is a small, and declining, logical theories may be able to explain the fraction of the world’s population, and the sub- physical stigmata, but they cannot explain the set who fit the profile we have developed is exceptional abilities, the changes in the lower smaller still. But if only a few stigmatics in vehicles, or the elevation in consciousness. each age reach the fourth initiation, their They cannot explain the transformation in achievement could hardly be dismissed as in- stigmatics’ lives or their dedication to service. significant. While no one should underestimate the chal- Stigmatism is not a pleasant topic to discuss; lenges posed by the stigmata and the associat- nor, for that matter, is Jesus’ passion or any ed pain, one could argue that the wounds may other plausible scenario of the fourth initiation. serve primarily as an outward sign of the inner As soon as we move beyond the generaliza- transformation taking place. tions of Christian or esoteric teachings we en- Self-denial, long suffering, elevated con- counter the horrific suffering of real people. sciousness, commitment to high ideals, and While we, like the stigmatics we have studied, exemplary lives of service leave little doubt strive always to maintain a joyous attitude, we that some stigmatics are making progress on must not forget that the Great Renunciation the initiatory path. At the very least they are lies ahead for all who aspire to higher con- setting aside negative karma and making the sciousness. The examination of this one sce- “many lesser renunciations” in preparation for nario can be a “lesser renunciation,” con- the fourth initiation in a future life. The im- sciously undertaken as we move forward on portant question is whether some stigmatics the path. can attain the fourth initiation in their current lifetime. No assertions are made about the pos- 1 Source: “Stigmata,” Encyclopedia Theosophical sible initiatory status of the six stigmatics stud- Glossary (Theosophical University Press, ied, or any others mentioned in this article; it is 1999.) http://www.theosociety.org/passadena/et- not our place to do so. But hypothetical indi- gloss/sr-sum.htm. Accessed April 7, 2012. viduals who fit the group profile representative 2 Jordan Aumann, Spiritual Theology (1980; re- of the six stigmatics appear to meet the stand- print; London: Continuum, 2006), 421. ards of the fourth initiation, as discussed in the

3 Galatians 6:17. All scriptural citations in this Secret Vatican Files, San Francisco: Ignatius article are from the King James Bible. Press, 2011, xiii. 4 Ted Harrison, Stigmata: a Medieval Phenome- 25 Ruffin, Padre Pio, 155. non in a Modern Age (New York: St Martin’s, 26 Ibid., 164. 1994), 9. 27 Ibid., 63. 5 Ibid., 99. 28 The noises reportedly were loud enough to an- 6 For the record, the present author is not a Ro- noy neighbors. man Catholic. 29 Pope John XXIII allegedly was among the skep- 7 Harrison, Stigmata, 81-99. Also C. Bernard tics. Ruffin, Padre Pio: the True Story (Huntington, 30 The present author grew up nearby. IN: Our Sunday Visitor, 1991), 158-160. 31 Dorothy Kerin, Fulfilling (Tauton, UK: Wessex 8 In esoteric teachings the “three worlds” are the Press, 1952), x. See also Dorothy M. Arnold, physical, emotional. and lower mental planes Dorothy Kerin: Called by Christ to Heal (Lon- 9 Bonaventure, “De Stigmatibus Sacris,” Legenda don: Hodder & Stroughon, 1965), 59-60. Minor (trans: Fr. Quaracchi), 1941, 202-203. 32 Arnold, Dorothy Kerin, 31-32 http://www.franciscanfriarstor.com/archive/stfra 33 Ibid. ncis/stf_stigmata_of_st_francis.htm. Accessed 34 Johanna Ernest, Dorothy Kerin 1889-1963: Her March 15, 2012. Ministry of Healing, 1987. http://www.ny- 10 Clemens Brentano, “Life of Anne Catherine arrow.demon.co.uk/Johanna_folder/D_Kerin.- Emmerich,” Introduction to The Dolorous Pas- html. Accessed March 8, 2012. sion of Our Lord Jesus Christ, trans, anon. 35 “Nursing homes” of the time served people of (Charlotte, NC: Tan Books, 1983), 19. all ages who, for any of several reasons, were 11 Anne Catherine Emmerich, The Life of Jesus not admitted to hospitals. They employed li- Christ and Biblical Revelations, trans, “an censed nurses, and physicians were on call. American nun” (Charlotte, NC: Tan Books, 36 Arnold, Dorothy Kerin, 33. 2011), vol. 1, 154-15 37 Judith von Halle, And If He Had Not Been 12 Brentano, “Life of Anne Catherine Emmerich,” Raised, trans, B. Stevens (Forest Row, UK: xv. Temple Lodge, 2007), 10. 13 Adalbert A. Vogl, Therese Neumann: Mystic 38 Ibid., 11. and Stigmatist (Rockford, IL: Tan Books, 39 Judith von Halle, Secrets of the Stations of the 1987), 1-6. Cross and the Grail Blood, trans, M. Barton 14 Ibid., 7-10. (Forest Row, UK: Temple Lodge, 2007), 117. 15 Ibid., 11, 27. In the traditional devotion of the Stations of the 16 Ibid., 59-61 Cross Jesus falls three times. 17 Allegedly Neumann could tell the difference 40 Peter Tradowsky, The Stigmata, trans, M. Bar- between an unconsecrated host, which she could ton (Forest Row, UK: Temple Lodge, 2010.) not swallow, from the consecrated host. The 41 Rudolf Steiner’s works are available from Stei- ability to distinguish between sacred and other nerBooks, Inc., Great Barrington, Massachu- objects is known as hierognosis. setts. 18 Vogl, Therese Neumann, 25-26. 42 Vogl, Therese Neumann, 13. 19 Ibid., 67. 43 Harrison, Stigmata, 87-90. Robinson’s case was 20 Paramahansa Yogananda, Autobiography of the reported in the Archives of General Psychiatry Yogi (1946; reprint; New York: Philosophical of 1974. Library, 2005), 351-359. From the vantagepoint 44 Ibid., 26. of higher consciousness Yogananda was able to 45 Vogl, Therese Neumann, 59-60. observe the content of some of Therese’s ecstat- 46 Emmerich, The Life of Jesus Christ and Biblical ic visions. Revelations, vol. 1, 1-116. 21 Ruffin, Padre Pio, 29-42. 47 Vogl, Therese Neumann, 48-51. 22 Ibid., 60. As punishment for minor offenses Pio 48 John F. Nash, The Soul and Its Destiny (Bloom- and the other novices were forced to beat them- ington, IN: Authorhouse, 2004), 100. selves with chains until blood ran onto the floor. 49 See for example, Jennifer S. Lerner & Dacher 23 Ibid., 151. Keltner, “Beyond Valence: Toward a Model of 24 Vittorio Messori, “I Am a Mystery to Myself,” Emotion-Specific Influences on Judgement and Preface to Padre Pio: Under Investigation: The Choice,” Cognition and Emotion (vol. 14, no. 4, 2000), 473–493.

50 John F. Nash, “Prayer and Meditation in Chris- 71 Source: Institute of Cognitive Science. tian Mysticism,” The Esoteric Quarterly (Fall http://www.biocognitive.com/biocognitive/. 2011), 17-41. Accessed June 2, 2012. 51 Von Halle, Secrets of the Stations of the Cross 72 Sinead O'Neill, “Exploring the Truth behind and the Grail Blood, 5. ‘Holy Wounds’ of Stigmata.” http://www.- 52 Nash, “Prayer and Meditation in Christian Mys- biocogntive.com/images/pdf/DailyIreland-stig- ticism.”. mata.pdf. Accessed June 2, 2012. 53 Dorothy Kerin, Fulfilling (Tauton, UK: Wessex 73 Carol Roach, “The Religious and Psychological Press, 1952), viii. Implications of Stigmata: Conclusion,” 2011. 54 Arnold, Dorothy Kerin, 96. http://www.examiner.com/article/the-religious- 55 Stevens Heckscher, “Dorothy Kerin: Sign and and-psychological-implications-of-stigmata- Significance,” Journal of Christian Healing conclusion. Accessed June 2, 2012. One won- (vol. 23. no. 2, Fall/Winter 2007), 14-31. ders how Anglican, Lutheran, Baptist, and other 56 Kerin, Fulfilling, 39. stigmatics would react to the news that their 57 People whose souls took over another’s adult condition only affects Roman Catholics! body are referred to in the popular literature as 74 Loyola, a Basque nobleman and soldier, found- “walk-ins.” ed the Society of Jesus, popularly known as the 58 For a comprehensive explorations of Steiner’s Jesuits, as a religious order dedicated to mis- work in that field see his Approaching the Mys- sionary work and teaching. They became the tery of Golgotha, trans, M. Miller (Great Bar- “foot soldiers” of the Counter-Reformation. rington, MA: SteinerBooks, 2006.) 75 Helena P. Blavatsky, Isis Unveiled (New York: 59 Johannes Wilbert, Occasional Papers of the Mu- J. W. Bouton, 1877), vol.1, 398. seum of Cultural History, University of Califor- 76 Ibid., vol.2, 633. nia at Los Angeles (no. 3, 1975), 5-6 77 Helena P. Blavatsky, The Secret Doctrine 60 See for example Ernest E. Wood, Is This The- (Adyar, India: Theosophical Publishing House, osophy? (London: Rider, 1936), 183ff. 1888), vol. 2, 56. 61 Yogananda, Autobiography of a Yogi, numerous 78 Charles W. Leadbeater, The Other Side of references. Death: Scientifically Examined and Carefully 62 Aumann, Spiritual Theology, 432. Described part 2 (London: Theosophical Pub- 63 Ibid., 433. lishing House, 1903), 611. 64 Source: Catholic Encyclopedia. http://www.- 79 Charles W. Leadbeater, The Monad and Other newadvent.org/cathen/05406b.htm. Accessed Essays Upon the Higher Consciousness (Adyar, April 4, 2012. India: Theosophical Publishing House, 1920), 65 Vogl, Therese Neumann, 80-87. 34. Leadbeater’s belief concerning Jesus’ death 66 Copies of the depositions are included in Ar- is detailed in the posthumously published Chris- nold, Dorothy Kerin, 32-38. tian Gnosis, revised edition, Wheaton, IL: 67 Steiner predicted that two members of his early Quest, 2011. 127-132. group would reincarnate before the end of the 80 Harrison, Stigmata, 80-87. 20th century, but von Halle stated categorically 81 Alice A. Bailey, Discipleship in the New Age II that she was not one of them. See Piero Cam- (New York: Lucis, 1955), 759, 398. merinesi, “Preconception and Free Thought: Re- 82 The spiritual triad, consisting of atma, buddhi flections on Judith von Halle,” July 2011. and manas, is the threefold vehicle of the mon- http://www.philosophyoffreedom.com/node/551 ad, the divine spark within us. The antahkarana 8. Accessed May 29, 2012. is the “bridge” in mind-stuff providing continui- 68 Aumann, Spiritual Theology, 426-441. ty of consciousness between the lower and 69 Edward F. Hartung, “Saint Francis and Medie- higher mind. val Medicine,” Annals of Medical History (n.s., 83 Alice A. Bailey, Discipleship in the New Age I 1935), 85-91. See also “St. Francis’ Stigmata,” (New York: Lucis, 1944), 312. Time Magazine (March 11, 1935). 84 Blavatsky, The Secret Doctrine, vol. 1, 6. 70 See for example O. D. Ratnoff, “The Psycho- 85 Alice A. Bailey, Initiation, Human and Solar genic Purpuras: a Review of Autoerythrocyte (New York: Lucis, 1922), 19, Sensitization, Autosensitization to DNA, ‘Hys- 86 Anna B. Kingsford, The Perfect Way: or the terical’ and Factitial Bleeding, and the Religious Finding of Christ, reprint: 1881; (Cambridge, Stigmata,” Seminars in Hematololgy (vol. 17, UK: Cambridge Univ. Press, 2011), 111. no. 3, 1980), 192. 87 Bailey, Initiation, Human and Solar, 89.

88 Luke 22:42. 96 Alice A. Bailey, The Rays and the Initiations 89 Sandra Hodson (ed.), Illuminations of the Mys- (New York: Lucis, 1960), 701. tery Tradition (Manila, Philippines: Theosophi- 97 Leadbeater, The Masters and the Path, 225. cal Publ. House, 1992), 258. 98 Ibid., 227. 90 Alice A. Bailey, Esoteric Astrology (New York: 99 G. de Purucker, The Initiatory Cycle. http:- Lucis, 1951), 392. //www.theosophy-nw.org/theosnw/path/oc- 91 Bailey, Initiation, Human and Solar, 117. gdep.htm. Accessed June 1, 2012. Less exten- 92 Mark 15:38. See also Matthew 27:51; Luke sive remarks can be found in Purucker’s Fun- 23:45. damentals of the Esoteric Philosophy (Theo- 93 Alice A. Bailey, Esoteric Healing (New York: sophical University Press, 1979), 323. Lucis, 1953), 406. 100 Ibid. 94 Bailey, Initiation, Human and Solar, 137. For 101 Rudolf Steiner, lecture October 14, 1911. In- an expanded discussion of the solar angel and cluded in From Jesus to Christ (Forest Row, its responsibilities see Nash, The Soul and Its UK: Rudolf Steiner Press, 1991), 165. Destiny, 177-206. 102 Ibid., 168. Emphasis added. 95 Bailey, Discipleship in the New Age II, 759. We 103 See for example Mark 1:12-13. do not know when Djwhal Khul, for whom Bai- 104 The apostle Peter comes to mind in that regard. ley wrote, attained the fourth initiation, but he 105 See for example Nash, The Soul and Its Destiny, attained mastership in the late 19th century. 252-253.