EXTRAORDINARY MYSTICAL PHENOMENA

This term refers to those extraordinary psychosomatic manifestations that sometimes occur in
authentic mystics but do not fall within the normal manifestations of the mystical state. They
proceed from a supernatural cause distinct from sanctifying grace, the virtues, and the gifts of
the Holy Spirit. Therefore they are classified as, epiphenomena or paranormal manifestations.
Like the graces gratis datae, they could be given for the good of others or they could be
interpreted as a divine witness to the sanctity of the individual for the edification of the
Church.

The following are the principal extraordinary phenomena observed in the lives of saints and
mystics. (7)

Visions

A vision is the supernatural perception of an object naturally invisible to man. We say

"supernatural" to distinguish true visions from the illusions or hallucinations that proceed from
natural causes or the fraudulent visions produced by diabolical power. St. Augustine is the
author of the classical division of visions into corporeal, imaginative, and intellectual.

1. A corporeal vision in one in which the bodily eyes perceive an object normally invisible. It
is also called an apparition. The object of a corporeal vision need not be a concrete object or a
true human body; it suffices that it be perceived by the sense of sight. Thus a corporeal vision
of the Blessed Virgin does not necessarily mean that Mary herself has appeared in her own
body, but it could be a representation of Mary by means of light rays or some vaporous
substance. The apparition may be caused in two ways: (a) by an image impressed on the retina
of the eye, thus causing the sensation of vision; (b) by an external object actually present to
the perceiver.

2. The imaginative vision is the representation of an image supernaturally produced in the

imagination. It can be produced in three ways: (a) by the recall of sense impressions already
received through the external sense; (b) by a new arrangement of phantasms already acquired
and conserved in the imagination; (c) by entirely new phantasms impressed upon the
imagination by a supernatural power. This type of vision is usually accompanied by an
alienation of the external senses so that the visionary does not confuse the vision with that
which is perceived through the external senses.

3. The intellectual vision is a simple intuitive knowledge super, naturally effected without the
aid of any sensible image or impressed species in the internal or external senses. As a rule, the
object of the intellectual vision is something that surpasses the natural powers of the intellect,
although this is not necessarily the case. The impression may last for hours or days or even
months, whereas the lower types of vision are usually of short duration. It produces marvelous
effects in the soul, such as great light, peace, a desire for heavenly things. It may occur during
sleep, during ecstasy or when a person is awake, but only God can cause it. One of the
outstanding characteristics of the intellectual vision is the certitude it imparts to be visionary.

The object of a supernatural vision may be anything at all that exists: God, Christ, Mary, the
blessed, angels, devils, the souls in purgatory -- any living being, or even an inanimate object.
According to the teaching of St. Thomas and of theologians generally, the apparitions of
Christ and Mary are not produced by their bodily presence but are merely representative
visions. The apparitions representing the divinity should usually be considered to be, as St.
Teresa states, "some kind of representation." (8) They are not to be presumed, therefore, to be
intuitive visions of the divine essence, for this is reserved for the state of glory.

There is no great difficulty in explaining the apparitions of angels or demons. These are pure
spirits, and a spirit is where it acts. Moreover, a spirit has the power, with God’s permission,
of assuming some material substance with which to represent itself even to the bodily eye,
whether that substance is a body or light rays or some kind of cloud or vapor. If the souls of
the dead (whether blessed, in purgatory, or in hell) were to appear in bodily form, the
explanation would be the same as that given for angelic apparitions, since the separated souls
are pure spirits, and the bodies they once possessed are now reduced to dust. As to the
apparition of persons still living on earth or of inanimate objects, we are faced with an
apparent bilocation, and therefore we shall treat of the matter under that heading. But a living
person could also be represented by means of an angelic or diabolical power.

As for the discernment of judgment of visions, the intellectual vision is the easiest to detect,
although the spiritual director has nothing more for a basis of judgment than the certitude and
conviction experienced by the visionary that the vision was from God. Since the intellect
cannot be acted upon immediately by the devil, an intellectual vision could never be caused
by diabolical power. The greatest difficulty lies in the discernment and verification of the
imaginative and corporeal visions. Here there is always the possibility of diabolical influence
or one's own imagination, and sometimes the only criterion is to judge by the fruits or effects
caused by the visions in the visionary. At first the visions that come from God cause fear in
the soul, and this later gives place to love, humility, and peace. The soul's energies are
increased, and it gives itself more generously to the practices of virtue. Visions that are
diabolical in origin begin with sweetness and peace but soon fill the soul with turbulence,
presumption, and pride, Visions caused by one's own imagination lead to vanity, curiosity,
superficial virtue, and contradiction in the descriptive account of the experience.

Locutions

Although it frequently happens that visions are accompanied by locutions, it is possible for
either to occur without the other. A locution is an affirmation or statement supernaturally
effected. Like visions, it admits of three types: auricular, imaginative, and intellectual.

1. Auricular locutions are words perceived by the bodily sense of hearing by reason of
acoustical vibrations. In themselves they may be produced by God, by angels, or by demons.
They may also be produced by natural causes, whether physical or psychic. They sometimes
seem to proceed from a bodily vision, the Blessed Sacrament, a religious image such as a
crucifix, or some other article that is used as an instrument.

2. Imaginative locutions are words perceived in the imagination and may occur either during
sleep or in waking hours. They may proceed from God, the devil, or natural causes. The best
rule of discernment is the effects produced in the soul. If they are from God, they cause
humility, fervor, desire for self-immolation, obedience, desire to perform perfectly one's
duties of state. If they proceed from the devil, they cause dryness, inquietude, insubordination,
etc. The ones that proceed from the individual do not usually produce any noteworthy effects.

3. Intellectual locutions are words perceived directly by the intellect, and the activity is
similar to that by which angels would communicate ideas to each other. Two elements concur
in this type of locution: the preexisting or infused intelligible species and the supernatural
light that illumines and clarifies them. It is beyond the power of the devil to produce a truly
intellectual locution, for he cannot operate on the human intellect directly. St. John of the
Cross divides the intellectual locutions into three types: successive, formal, and substantial.
(9)

(a) At first glance the successive locutions would seem to be a human dialogue because, as St.
John of the Cross points out, the individual seems to be formulating ideas and reasoning
things out. But in reality they come from the Holy Spirit who aids the soul to produce and
form its concepts; thus it is an activity in which both the soul and the Holy Spirit play a part.
These locutions are called successive because they are not the result of an instantaneous and
intuitive enlightenment. On the contrary, God instructs the soul through successive
reasonings. Because it is an intellectual locution, there cannot be any error in substance or
principle; if there is error, it is the result of the operation of the human intellect. There may be,
however, certain illusions or deceptions as a result of the activity of the imagination.

(b) The formal locutions are perceived by the intellect as evidently coming from another. The
human intellect contributes nothing of itself; ' therefore, they may come upon the soul
whether it is recollected or distracted or engaged in some other occupation. The soul cannot
help receiving these locutions, and it always understands them clearly. If the locutions pertain
to future events, they are always fulfilled, although the individual should be cautious and
fearful of deception by the devil. The devil cannot act directly on the human intellect, but he
may act on the imagination and thereby attempt to deceive or mislead the soul.

(c) The substantial locutions are basically the same as the formal locutions but with this
difference: that which is stated in the locution is effected immediately. For example, if God
says to the soul, "Be humble," it at once feels the inclination to prostrate itself before his
Divine Majesty; if he says, "Peace be with you," the soul is immediately calm and tranquil.
There is no room for error or deception in the substantial locutions because they are similar to
the creative words of God, such as "Let there be light." The effects so far surpass human and
diabolical power that there can be no doubt as to their supernatural origin. The soul at this
point needs only to leave itself in the hands of God, whose words are works, as St. Teresa
says.

Revelations

Revelation is the supernatural manifestation of a hidden truth or divine secret for the general
good of the Church or the benefit of some individual. The veil that hides the secret of hidden
truth may be removed supernaturally by means of a vision, a locution, or a prophetic instinct.
All divine revelation presupposes the gift of prophecy, and its interpretation requires the
discernment of spirits. It is commonly taught in theology that public revelation dosed with the
death of the last apostle. All revelations made since that time are classed as private
revelations, even if they pertain to matters that are spiritually beneficial to the Church in
general.

Authors of spiritual theology usually divide private revelations into absolute, conditioned, and
denunciatory revelations, depending upon whether the revelation is a simple statement of a
truth or mystery, a conditioned statement, or a threat of punishment. The denunciatory
revelation may also be conditioned, as in the case of the prophecy of Jonas concerning the
destruction of Nineveh. If revelations refer to the future they are ordinarily called prophecy,
although prophecy as such abstracts from time and place.

There have always been persons gifted with prophecy, as is testified by Scripture and the
processes of canonization of the servants of God. Nevertheless, private revelations do not
pertain to the deposit of faith, which consists of the truths contained in Scripture and Tradition
under the vigilance of the Church. Y et if, after a prudent judgment, it is determined that a
given revelation is authentic, the one who has received the revelation should accept it in the
spirit of faith. It is disputed among the theologians whether this act of faith is an act of divine
faith; it seems to us that it is.

Moreover, if a private revelation contains a message for others and it has been accepted as an
authentic revelation, those persons also have an obligation to accept the truth of the revelation
and act upon it. For all others, however, nothing more is required than a pious belief, even
when the Church has given her negative approval to a revelation by stating that there is
nothing contained in it that is contrary to faith and morals. In approving a private revelation
the Church does not intend to guarantee the authenticity of the revelation; she simply
examines the content of the revelation and states whether or not the faithful may accept it
without danger to faith or morals. It would be reprehensible, nevertheless, if one were to
contradict or ridicule a private revelation after the Church had given this negative
approbation.

It sometimes happens that an individual who has received an authentic revelation does not
report the revelation accurately, and this may be due to several reasons. If the revelation is
extended to other matters closely related but not actually revealed, the revelation has been
falsified. It may also happen that if an individual has been preoccupied with some theological
question or already has an extensive knowledge of the matter in the revelation, he or she may
unwittingly add to or alter the revelation. When there is a mixture of the human and the
divine, it becomes extremely difficult to discern one from the other. At other times the
alteration of the revelation may be due to scribes, editors, translators. Another difficulty lies in
the interpretation of private revelations, even when they have been transmitted accurately.
Moreover, when it falls to others to interpret revelations and they themselves are not the
recipients, God does not necessarily give the required light to these persons, or he may
deliberately let them fall into error as a punishment.

The following norms are offered as guides for the spiritual director in the discernment of
spirits so far as they pertain to revelations and prophecies:

1. Any revelation contrary to dogma or morals must be rejected as false. God does not
contradict himself.

2. Any revelation contrary to the common teaching of theologians or purporting to settle an

argument among the schools of theology is gravely suspect.

3. If some detail or other in a revelation is false, it is not necessary to reject the entire
revelation; the remainder may be authentic.

4. The fact that a prophecy is fulfilled is not of itself a conclusive proof that the revelation was
from God; it could have been the mere unfolding of natural causes or the result of a superior
natural knowledge on the part of the seer.
5. Revelations concerning merely curious or useless matters should be rejected as not divine.
The same is to be said of those that are detailed, lengthy, and filled with a superfluity of
proofs and reasons. Divine revelations are generally brief, clear, and precise.

6. The person who receives the revelation should be examined carefully, especially as to
temperament and character. If the person is humble, well balanced, discreet, evidently
advanced in virtue, and enjoys good mental and physical health, there is good reason to
proceed further and to examine the revelation itself. But if the individual is exhausted with
excessive mortifications, suffers nervous affliction, is subject to periods of great exhaustion or
great depression, or is eager to divulge the revelation, there is cause for serious doubt.

Reading of Hearts

This phenomenon consists in a knowledge of the secrets of hearts, supernaturally

communicated by God. The grace is given not only for the good of others but also sometimes
for the spiritual benefit of the recipient. It has nothing to do with the natural dispositions of
the individual nor the grade of holiness attained by the individual.

The certain and infallible knowledge of the secrets of hearts is completely supernatural and
cannot in any way be attained by human nature or the devil. The reason for this is that the
human intellect and will are not accessible to any other human being or any angelic power;
God and the individual alone have free access to the secrets of one's own heart. It is not at all
impossible, however, to possess a conjectural knowledge concerning the secrets of hearts, but
this would not surpass the powers of created nature. Thus certain gifted persons of experience
are able to observe and rightly interpret the facial expressions, gestures, and attitudes of others
to such an extent that they seem to possess a clear and certain knowledge of matters that
would normally be beyond the power of the average human being.

If this sort of insight is possible to humans, with all the more reason would it be possible to
devils or angels, whose intellects are far superior to our own. But this type of knowledge,
however astounding, is not to be considered as a true reading of hearts.

Hierognosis

This phenomenon refers to the ability to recognize immediately any person, place, or thing
that is holy, blessed or consecrated, and to distinguish it from those things that are not.

Hierognosis transcends the powers of nature and cannot be explained naturally or

preternaturally. There is no way in which one could distinguish a blessed or consecrated
article from those that are not holy objects. But it should be noted that whereas many mystics
have manifested an almost magnetic attraction for holy objects, the devil or those under his
power have manifested the greatest revulsion or horror when any blessed article is brought
near them.

Flames of Love

This phenomenon is usually regarded as a manifestation of the mystic's intense love of God. It
consists of a burning sensation in the body or even the scorching of the clothing, especially in
the vicinity of the heart. It admits of three grades or degrees: (1) simple interior heat -- an
extraordinary heat perceived in the area of the heart and sometimes spreading throughout the
entire body; (2) intense ardors the heat reaches such an intensity that cold applications must
be used to assuage the burning sensation; (3) material burning -- the heat reaches such a point
of intensity that, the mystic's clothing is scorched.

There is no doubt that the explanation of this phenomenon offers difficulties, and yet it should
be understood that the first and second degree could result from natural causes, and that all
three degrees, with God’s permission, could be caused by diabolical power.

Stigmata

The stigmata is the spontaneous appearance in the body of wounds resembling the wounds of
Christ crucified. They usually appear in the hands, feet, and side, though sometimes there are
also wounds in the head, as from a crown of thorns, and wounds over the entire surf ace of the
body, resembling the wounds of the scourging. The wounds may be visible or invisible,
permanent or periodic, and transitory, simultaneous, or successive. It almost always occurs in
ecstatics and is often preceded by physical and moral suffering. Tanguerey states that the
absence of such suffering would be an unfavorable symptom because in a true mystic the
stigmata is a sign of union with the crucified Christ and a participation in his sufferings. (10)
The first ecstatic to be recognized as such in the history of spirituality is St. Francis of Assisi,
who received the stigmata on Mount Alverno on September 17, 1224. It is possible that there
were other stigmatics before the time of St. Francis, and it is certain that there have been
many since his time.

The question arises as to whether of not St. Paul suffered the stigmata, because of his
statement in his Epistle to the Galatians (6:17) that he bore the stigmata of Christ. According
to Pere Lagrange, the word stigmata, as used by St. Paul, signifies that he bore the marks of
the sufferings that he had endured for the sake of Christ. Hence all the authors begin the list of
stigmatics with the name of St. Francis and omit St. Paul entirely. (11)

Two extremes must be avoided in attempting to evaluate the stigmata: to assign too readily a
supernatural cause for every such visible manifestation, and to see every such phenomenon as
a purely psychosomatic disorder. The Church has accepted relatively few cases of
stigmatization as authentic and has always demanded more proof than the mere appearance of
visible signs in the body. There is historical evidence that certain Muslims, yogis, and
Brahmanists have produced marks on the body by autosuggestion. There is also clinical proof
that a German by the name of Arthur Otto Mook, a non-practicing Protestant, bore all the
wounds of the stigmata. His condition was kept secret for several years but was finally made
public in 1949.

Modem psychiatrists would surely admit that the human imagination is powerful enough to
produce pains and wounds in the body. After World War II there were many examples of men
who suffered from physical wounds that were not inflicted in battle but were the result of their
own imagination and powers of concentration; men who willed not to be cured so that they
would not have to return to battle; men who suffered the sympathetic pains of wounds they
had witnessed in their comrades. It would seem, therefore, that, if a person willed to suffer the
passion of Christ and had a vivid imagination and strong powers of concentration, he or she
could produce bodily wounds by autosuggestion or self-hypnosis.
But we find in the history of authentic stigmatics that they were often taken by surprise by the
stigmata, that they sought to conceal it, and they asked God to remove the visible signs. The
true stigmatization in a mystic must proceed from a supernatural cause.

Granted the difficulty in discerning the true cause of a stigmata, the following norms may
serve as a guide for distinguishing between true and apparent mystical stigmatization:

1. The marks of the true stigmata are usually located in the places in which tradition places
the five wounds suffered by Christ; pathological wounds are not uniformly localized.

2. Usually the wounds of the true stigmata bleed on the days or at times when the passion of
Christ is commemorated; not so with the pathological.

3. The true stigmata never suppurates, and the blood is always clean and pure; nor can the
wounds be healed by natural medication.

4. The flow of blood is so great at times that it cannot be explained naturally.

5. The stigmata is usually found in persons who practice the virtues to a heroic degree and
have a tender love of Christ in his passion, and it usually occurs during periods of ecstasy or
prayer.

6. The appearance of the true stigmata is usually instantaneous, whereas in pathological cases
it often appears gradually.

But is it not possible that the stigmata could be caused by the devil? The devil, with God’s
permission, could produce the marks of the stigmata, for he can act upon man's body and
external senses. He could also be responsible for the stigmata produced by the imagination,
for he can have access to that faculty if God allows. He could also prompt an individual to
simulate the stigmata. Here, as in all the phenomena, we repeat again the basic norm for
spiritual directors: if a person claims to have received the stigmata from God and even shows
the signs of the wounds in hands and feet and side, and if at the same time that person does
not give evidence of a high degree of virtue in the performance of the duties of state in life,
then that person is to be judged a fraud or the victim of illusion.

Tears of Blood and Bloody Sweat

As the names imply, these two phenomena consist in an effusion of blood from the pores of
the skin, especially on the face and forehead, or a bloody effusion from the eyes after the
manner of tears.

There are cases in medical history of the bloody sweat, called in medicine hematidrosis. Many
theories have been proposed in the attempt to give a medical explanation, ranging from
hemophilia to the imagination and the organic effects of fear and courage. Whatever the
medical explanation, it must be admitted that the bloody sweat can be caused by natural or
diabolical powers. It would seem prudent to work on the presumption that these phenomena
of the blood have a natural explanation in a particular case.

Exchange of Hearts
From all appearances this phenomenon consists in the extraction of the heart of the mystic and
the substitution of another, presumably the heart of Christ. After the phenomenon occurs, the
mystic often bears a wound and then a scar over the place in which the substitution of hearts
was made.

How can this phenomenon be explained? It can hardly be doubted to have occurred, granted
the testimony that is given in the lives of so many of the saints. The only plausible
explanation is that it is strictly miraculous. The difficulty revolves around the apparent
substitution of the heart of Christ for the heart of a human being. Pope Benedict XIV gave the
most plausible theological explanation when he stated in his eulogy on St. Michael de los
Santos that the exchange of hearts was a mystical and spiritual exchange.

Inedia

This phenomenon consists in the total abstinence from nourishment for a length of time
beyond the natural powers. It is medically certain that the human body cannot exist beyond a
certain period without nourishment. Although there are some cases in medical history in
which individuals have existed for almost eighty days without any solid food, but only
liguids, the point would be reached at which no human being could survive. How, then, can
one explain the phenomenon in the lives of some saints who lived for months or entire years
without food? Not only did they not lose weight, but they also manifested great energy,
mental balance, and astounding activity.

It should be noted that the Church has never used inedia as a sole rule for the canonization of
a saint. There is always the possibility here of diabolical intervention or the action of some
unknown power and law of nature. But if it can ever be sufficiently verified that the inedia is
of supernatural origin, it must be considered a suspension of the natural law and a presage, as
it were, of the glorified body.

Prolonged Absence of Sleep

It is recorded of some saints that they had no sleep for long periods of time, or that they lived
on scarcely any sleep at all. This phenomenon surpasses the natural order, for sleep is one of
the body needs without which the individual cannot survive. The organism must repair its
strength if life is to be preserved. One may reduce oneself to an absolute minimum in this
regard, but one cannot exclude rest entirely. The rest may be obtained by actual sleep, or by
relaxation and inactivity of the body, or even during a mystical ecstasy in which all the
faculties are suspended.

Hence while it may be admitted that in some cases of absence of sleep there may have been a
miracle involved, it is also possible that sufficient rest was gained in certain periods so that
the body was able to survive. We do not intend to assume a purely rationalistic attitude in this
matter, but merely to avoid multiplying miracles without sufficient reason.

Agility

This phenomenon consists in the apparently instantaneous transfer or movement of a material

body without seeming to pass through the intervening space. Many instances are recorded in
the lives of the saints. So far as is known at the present time, the phenomenon surpasses the
powers of nature and would have to be attributed to a supernatural or preternatural cause. If it
were caused by the devil, it would be only apparently instantaneous, for although he has the
agility of a spirit, if he were to transport a physical body, it would have.to pass through the
intervening space, even if the speed of the movement were faster than the human eye could
detect.

If the agility were the result of a supernatural power, it would either be through the
instrumentality of an angel (and then the same explanation would prevail as in the case of a
diabolical power), or else God could give to the individual person the power to move with the
rapidity of light or electricity. In the latter case the phenomenon would be something of an
anticipated agility of the glorified body. As such it would be strictly miraculous.

Bilocation

This is one of the most stupendous of all the extraordinary mystical phenomena, and one of
the most difficult to explain. It consists in the apparently simultaneous presence of a physical
body in two distinct places at the same time. It is philosophically repugnant that a material
body should be in two distinct places at the same time by a circumscriptive presence.
Although this statement is denied by some philosophers and theologians, we maintain that the
circumscriptive presence of a material body in two distinct places is a contradiction in terms.
Hence it could not even be effected by a miracle.

If, therefore, it appears that a body is in two distinct places at the same time, the true and
physical body is present in one of the places, and in the other place it is only apparently
present by means of a representation of some kind. Such a representation could be produced
supernaturally, preternaturally or naturally.

In case of a bilocation supernaturally caused, the person is physically present in one place and
miraculously represented by a sensible representation in the other term of the bilocation. The
representation could be effected in any of the ways in which a vision or an apparition could be
effected, e.g., a true physical body in the likeness of St. Martin assumed by an angel, or a
spiritual apparition after the manner of an intellectual, imaginative, or corporeal vision. In the
latter case the phenomenon of bilocation would be reduced to the phenomenon of a vision.

If the phenomenon of apparent bilocation is effected through diabolical power, with God’s
permission, it is merely a case of the devil using light rays, vapor, or a material substance to
simulate the physical body of the person involved. There is no difficulty in affirming this,
since the devil has power to make use of material substances.

Is it at all possible that by some natural power as yet unknown a given person could project,
as it were, a phantasm or representation of himself to another place? Or is it possible that
through some type of telepathy certain persons could see an individual in a distant place while
the person remains in another location? We must confess that as yet there is nothing
scientifically certain, but we should not close the door on a possible natural explanation,
especially in view of the great strides that have been made in recent years in parapsychology.

Levitation

As its name indicates, this phenomenon refers to the suspension of a material body in the air
without any visible support, in opposition to the law of gravity. There are numerous examples
of this phenomenon in the lives of the saints. Generally the levitation occurs during ecstasy,
which admits of various types: if the elevation is slight, ascensional ecstasy; if the elevation is
great, ecstatic flight; if there is a rapid movement or gliding above the earth, ecstatic march. In
the case of Venerable Mary of Agreda, her body seemed to lose all weight during levitation,
so that if one breathed on it, it moved like a feather in the breeze.

When truly supernatural, levitation is a kind of anticipated participation in the agility of a

glorified body. Nevertheless, this phenomenon can easily be falsified, as we suspect has often
occurred in spiritualistic seances. There are also authentic case histories in pathology in which
there has been an apparent levitation, as in certain instances of hysterical seizures. Although
the devil cannot work a true miracle, it is possible for him, with God’s permission, to make
use of invisible powers in order to suspend a material body in the air or to cause it to levitate
and move above the earth. Lastly, there are those who claim they have been able to levitate by
their own power.

Penetration of Bodies

The phenomenon whereby one material body apparently passes through another material body
is recorded of Christ after his Resurrection (John 19:20-26) and of some saints.

Theologians commonly state that compenetration of bodies is effected miraculously by God

as an anticipated participation in the subtlety of a glorified body. And since this phenomenon
involves a miracle, it could never be produced naturally or preternaturally. As in the case of
bilocation, however, it would be more prudent to suspend judgment in the light of modern
scientific investigations concerning the nature and properties of the quantity and dimensions
of physical bodies.

Mystical Aureoles

This phenomenon consists in the resplendent light that irradiates at times from the bodies of
mystics, especially during contemplation or ecstasy. There are countless cases recorded. It is
considered by some authors to be an anticipation of the radiant splendor of the glorified body.

Illumination and phosphorescence have been witnessed in certain plants, and insects and
minerals as well as in the bodies of persons during spiritualistic seances. One of the
noteworthy differences between the truly mystical aureole and the luminosity of the
spiritualists is that the former seems to radiate from the body of the mystic, whereas the latter
appears above or around the body. It is also possible for the devil to produce such rays of
light, since it is something that is basically material.

Sweet Odor

This is a phenomenon in which the body or tomb of a saint emits a sweet odor. Frequently it
is an odor that cannot be compared to any known perfume.

Pope Benedict XIV declared that, whereas it may happen that a given body may not smell
bad, it is not likely that a human body will smell sweet, and especially when it is dead,
whether corrupt or not. Hence any sweet perfume that proceeds from it would have to be
produced by supernatural powers and be classified as miraculous. But it could be caused by
diabolical power, since the devil has power to act upon the external senses.
Incombustibility

It has been recorded of numerous saints that their bodies or some material object connected
with them would not burn when placed in or over the flames of a fire. In general, the
incombustibility of bodies may be truly supernatural, preternatural, or due perhaps to some
unknown power of nature possessed by certain individuals. Cases of spiritualism abound in
which persons were able to hold in their hands red-hot coals and even put them on the top of
their heads or on those of others without being burned or the hair being singed. While it is true
that many of the incidents in the lives of holy persons are obviously miraculous and must
therefore be attributed to the direct intervention of God, the question in general must remain
open.

Bodily Elongation

This phenomenon has been witnessed not only in the lives of a few saints but also in certain
spiritualists. Although in the latter case one must suspect trickery or diabolical intervention, if
it occurs in the life of a mystic there is always a question as to its purpose. The fact remains
that in these cases the body or limb of the individual has visibly elongated to proportions far
beyond the normal. It is another strange phenomenon we prefer to leave as an open question
until more detailed studies have been made.

Other Phenomena

Other phenomena are well attested in the history of the saints. Incorruptibility of the body
is a relatively common phenomenon in hagiography. The bodies of these persons were found
to be either temporarily or permanently incorrupt.

The absence of rigor mortis has been verified in some instances. Medical authorities have
stated that rigor mortis is absolutely certain to set in sooner or later, although there may be a
variation of a few hours one way or the other. In view of this, the phenomenon of the
complete absence of any rigidity in the bodies of the deceased saints offers a curious problem.
It could be from a supernatural or a preternatural cause, and perhaps in some instances there
may possibly be a natural explanation. But the phenomenon itself is not sufficient as proof of
sanctity. Many of the accounts of corpses shedding blood are of ancient origin. The blood
prodigy of St. Januarius is a special case and is known to all.

What is to be said about these various prodigies relating to corpses? The truth of the matter is
that very little can be said definitively.

Granted that any one of them could possibly be supernatural in origin because of a divine
intervention, or that any of them could, with God’s permission, be the work of the devil, it is
much more scientific and prudent to withhold judgment in most instances. Possibly in some
future day scientists will be able to give a natural explanation for many of these strange
occurrences, which in many cases seem to have no purpose from a spiritual point of view.

In discussing the extraordinary phenomena in particular, we have tried to avoid any premature
judgments but have attempted to hold fast to the principle that no phenomenon should be
attributed to a superior cause if it can be explained by an inferior one. We have not listed each
and every phenomenon; for that we refer the reader to the more detailed studies in books that
treat specifically of occult phenomena. Neither have we given a definitive judgment in each
instance, for we believe it much wiser to leave a question open when there is still room for
doubt or hope of a natural explanation at some future date. Nevertheless, there are more than
sufficient extraordinary and truly miraculous phenomena on record to show us that God is
truly glorified in his saints.

CHAPTER NOTES

Cf. St. John of the Cross, The Living Flame of Love, trans. E. Allison Peers (Westminster,
Md.: Newman, 1957), Stanza 3.

The Book of Foundations, trans. E. Allison Peers (New York: Sheed & Ward, 1946), Chap. 8.

Cf. St. Augustine, De divers. quaest, 83, g. 79.

Cf. The Interior Castle, Mansions 4 to 7.

Cf. TheAscent of Mount Carmel, Book II, Chaps. 10-31.

See Treatise on the Love of G od , trans. B. Mackey (New York: Doubleday, 1942),
Chaps. 6-7.

For further study, see Herbert Thurston, The Physical Phenomena of Mysticism (New York:
Hawthom, 1952); Zolt Aradi, The Book ofMiracles (New York: Farrar, Straus & Giroux,
1956); Evelyn Underhill, Mysticism (New York: Meridian, 1960); Alois Wiesinger, Occult
Phenomena (Westminster, Md.: Newman, 1957); J. Marechal, Studies in the Psychology of
Mysticism (New York: Benziger, 1928); A. Farges, Mystical Phenomena Compared with
theirHuman and Diabolical Counterparts (London: Bums, Oates & Washboume, 1926).

Cf. The Interior Castle, Seventh Mansions, Chap. 1.

Cf. The Ascent of Mount Carmel, Book II, Chaps. 28-31.

Cf. A. Tanguerey, The Spiritual Life , trans. H. Brandeis (Westminster, Md.: Newman, 1948),
p. 714.

Cf. M. J. Lagrange, Epitre aux Galates, c. 6, v. 17.