Table of Contents

About the Writing of Mary of Agreda

Introduction

Chapter I - The Paranormal World is Normal

Chapter II - Through the Eye of the Needle

Chapter III - The Crossroads

Chapter IV - Beyond Space and Time

Chapter V - The Interconnecting Web of All Life

Chapter VI - The Sacred and Unbroken Hoop

Chapter VII - The Sublime Secret

Chapter VIII - Bewildering Questions, Amazing Answers

Chapter IX - Theories on Teleportation

Chapter X - Paranormal Communication

Chapter XI - The Mystical Heritage of Mary Agreda

Chapter XII - The Meaning of the Lady in Blue

List of Works Consulted

ABOUT THE WRITING OF MARY OF AGREDA

Beulah Karney, the author of this study, was my mother. Like Agreda she was an extraordinary woman who was ahead of her time. She was born in Oakland, graduated from Occidental College and did post graduate studies at the University of Mexico, before and after which she taught Spanish and Dramatics preparatory to her thirty-year career as a radio and television writer and broadcaster for KMBC, Kansas City, and ABC, Chicago. Returning to California, she taught Creative Writing at Monterey Peninsula College, following which she moved to the California Mother Lode where she lived and continued to write for the remainder of her ninety-two years.

The John Day Company published three of her previous books: Wild Imp, a Junior Literary Guild selection; Keepers of the Bell, which was on the New York Times 100 Best list for Older Boys; and The Listening One, cited by the Child Study Association for its sympathetic treatment of Native Americans. A fourth book, Old Father's Long Journey, was published by CLC Press in 1985 and in a 2001 edition was revised and published by Literary Associates Press for readers fourth grade and older as a supplemental enrichment to the California school systems' Mission Studies program.

Beulah got onto the trail of Mary Agreda as the result of research she was doing on the life of Junipero Serra, founder of the California Missions. She happened one day upon a reference that credited the writings of Mary of Agreda as the influence that had led Serra to California. For the next seven years Beulah followed this Ariadne thread, making two trips to Spain where she consulted and translated original documents there. Having taught high school Spanish and having studied at the University of Mexico, language was not a deterrent to her determination to understand how Agreda accomplished all she was credited with doing.

Believing that someday the manuscript would be published, she placed what she referred to as "the Agreda Story" into my keeping, confident that I would know what to do with it when the time was right. I put it on a back burner where it remained until my daughter Anna was inspired to type it into her computer, thereby re-lighting the fire under the Agreda story.

Through my close connection with the manuscript I shared my mother's sense that there was more to the Agreda story than her research, as far as it had gone, had revealed. It was her belief that someday there would be greater understanding and acceptance of the phenomena religion was satisfied to call miracles, and let it go at that. She felt that this understanding would come from areas of scientific inquiry together with those of parapsychology. In this sense Beulah anticipated Agreda as a story that perhaps would have to wait for a change in the collective mindset as to the nature of reality. Sharing this view and sensing her encouragement, I have taken considerable liberty in editing and updating the manuscript to reflect what, in the intervening years, has come to light and to reassess Agreda’s relevance from an emerging post-modern perspective. In this way I have become something of a ghost writer (forgive the pun) in my collaboration with the manuscript.

Finally, I have two personal attachments to the story: First, from its conception I helped with the project by transcribing much of the research, including tape recordings made in archives in Spain and Rome. Later I typed and retyped the manuscript through its numerous revisions. My second attachment is to Mary Agreda herself. Shortly after my mother’s death in 1992 I entered the formation process to become a Franciscan. This led to my profession in 1997 in the Anglican branch of the secular Franciscans (TSSF), and which makes me, at least in my own mind, spiritually akin to Sister Mary. And when I have felt burdened by the responsibility and complexity of preparing the manuscript for publication, I have sensed her encouragement as well and picked up where I had been tempted to leave off.

Ann Elliott, TSSF
October 4, 2001
elliott@murraycreek.net

INTRODUCTION

Extrasensory perception opens a door.
It indicates that the world we live in is not
the whole universe or even complete in itself.
G. N. M. Tyrell

Mary of Agreda was a seventeenth century Spanish nun known to the Native Americans of the West and Southwest as "the Lady in Blue." Her life was an extraordinary, if little known, chapter in American history. In 1620, as the Pilgrims were landing at Plymouth Rock, Mary was embarking on an eleven-year period of her life when she would make some five hundred "journeys" between her convent in Spain and the tribal homelands of a peace-loving people whose way of life would soon and forever be disrupted as conquistadors and settlers moved westward. Mary and the "gentle-mannered" peoples she visited had more in common than might be surmised. For one thing, both lived in a world that extended beyond their five senses—an "omniverse"—in which spirit and nature were an integral whole.

As shall become apparent, the Agreda story asks many questions:

How did Mary, without ever leaving Spain, manage to cross an ocean and a continent?

What motivated her to do so?

What were the circumstances out of which her remarkable spiritual and psychical abilities developed?

How did her paranormal means of travel and communication come to light?

What persuaded her inquisitors that the accounts of her "flights" to the New World were true?

The chapters that follow seek answers to these and other questions for what her life can reveal about the paranormal powers with which all persons, although to varying degrees, are innately endowed.

This beautiful nun, who wore the blue cape of the Poor Clares, was one of the most highly developed mystics and psychics of all times. Her reputation as a mystic has been well established by authorities on this subject in whose judgment she "reached the summit of perfection in the progress of the soul," and who acclaimed her "one of the great mystics in an age known as the golden age of mysticism." Her psychic gifts, however, because they were so far beyond the ordinary and could not be explained, have been largely ignored. But since these gifts, extraordinary as they may have been, were not unique to her, they can be compared with the documented experiences of other, better known psychically-gifted persons.

Why, though, has so little been written about her life?

Had we lived in Continental Europe during the seventeenth century her name would have been familiar. She was, after all, advisor and confident to King Philip IV of Spain for twenty-two years. She was also a prolific writer, whose four-volume The Mystical City of God would become one of the most widely read and highly proclaimed books of the seventeenth century. Moreover, its popularity would live well into the next century and be the only book, in addition to his breviary, Father Junípero Serra would bring to the New World from Spain where he had been a university professor. Serra, in fact, credited Agreda’s writings with leading him to the American West where he would be remembered as the founder of the California Missions.

As for Agreda, why is the obscurity around her paranormal activity on American soil only now lifting? The most obvious answer is that none of her writings, or those about her, were translated into English until the twentieth century, even though her New World activities had been thoroughly investigated, documented and published in Spain as early as the 1630’s. Interestingly, the investigations into her paranormal travels were not initiated in Spain, but at the insistence of the Native Americans themselves who claimed a beautiful white woman wearing a blue cape came down from the sky and spoke to them in their own language. She then, they insisted, disappeared back into the clouds. Nor did this happen just once but over and over again.

The discovery of her identity is a fascinating story in itself. During the years of her appearances, members of one tribe presented themselves at a Franciscan mission near Albuquerque and asked that priests return with them to their tribal lands some three hundred miles away. They tried to explain to the padres that the one known to them as "the Lady in Blue" had instructed them to come and make the request. And perhaps they could have made themselves understood had there not been a credibility gap as well as a language barrier. In any event, the tribal emissaries returned with the same request for six consecutive summers, until finally, the story came to the attention of Alonso Benavides, custodian of the North American Franciscan missions. From the tribal people’s description he recognized the blue cape as that of a Franciscan nun. On this basis he determined to return to Spain in order to seek out the woman held in such high regard by the native peoples of his own mission field. Following the clue of her habit, he discovered the mysterious "Lady in Blue" to be none other than Sister Mary Jesus of Agreda, abbess of the Poor Clare convent there.

For two entire weeks Benavides carried on his interrogation. In the end he was convinced the accounts were true. What convinced him, he explained, was that Mary, under her vow of obedience, knew more about his mission territory than he himself did! He concluded that she must have traveled there bodily. Mary, however, said she couldn’t answer with certainty as to whether her visits were in the body or out of the body. "God knows," she replied and quoted St. Paul who wrote of a similar experience.

Benavides, in his "Memorials," tells of Agreda’s work among the Native Americans. These documents are among the most priceless pieces of Americana in existence, yet they were not available in English until 1945. In his "Revised Memorial of 1634" he describes Agreda’s appearance, her clothing, her character, and the details she was able to give him about the territory over which he was mission custodian. This document was widely circulated in Spain and on the Continent and may explain, at least in part, why King Philip IV sought out Mary as his adviser and confident in matters both spiritual and political. The king once wrote that "Except for Sor María’s counsel, the unity of Spain could never have been preserved." Sadly her advice concerning treatment of those native to the lands being explored was not followed. It should be noted, however, that in a Native American revolt against the Spaniards in 1680, the Jumanos, whom Mary had visited on numerous occasions, did not participate.

In the mid twentieth century, when the Agreda story did begin to appear in English, it was met with cool reception by a scientism that by then had taken the place of religion, and a skepticism that had usurped faith in all except what could be rationally explained. Fortunately, this attitude began to change as the scientific method itself came under scrutiny, and the climate towards spirituality—if not religion—ever so slowly began to warm. With the awakening of a new physics and a new biology to the interdependency—even the interpenetration—of the visible and invisible worlds of matter and spirit, Agreda’s life now can be viewed for what it has to reveal about the circumstances under which "the paranormal is normal."

To appreciate what attracted the young nun to the peoples of the American Southwest, her life needs to be observed within the context of her natural spiritual affinity. In doing so, her relevance to our changing assumptions about the nature of reality will become apparent.

+ + +

Mary was a Franciscan—but not because of the habit she wore or the rule by which she lived. Rather she was a true daughter of the "most seraphic Father Francis," as she wrote in the dedication of her Mystical City of God. In spiritual lineage both she and Francis were mystics of a particular bent—a mysticism that knew the spiritual and natural worlds as forming a unitive whole. Particularly apropos of Agreda were the words of Lyall Watson in Gifts of Unknown Things:

It is only through earth awareness that we can reach higher levels of consciousness. You have to be grounded before you can fly.

Celtic monasticism was another, earlier branch of this same nature-grounded spiritual lineage, and to which the latter-day Transcendentalists of England and America also belonged, as did Agreda’s Native Americans. Theirs was a nature mysticism that knew God not as but through creation, a creation animated and united by the one all-embracing, all-encompassing Great Spirit.

Agreda and those native to the Southwest, though born cultural worlds apart—one tribal, the other ecclesiastical—appeared to have shared the same unitive field of consciousness that made telepathy and even teleportation between them possible. In spite of their kinship, Mary had been religiously conditioned to believe that all souls needed to be "saved" by being christianized. Yet the openness with which she was accepted, and the fact that her memory was perpetuated in their legends, suggests that what passed between them was not an imposed indoctrination but the revelation of a higher spiritual awareness to which both were attuned. Moreover, if Agreda was indeed as high a mystic as acclaimed, then perhaps she was also one of those rare instruments through whom the divine was able to reach directly into the hearts and souls of others in order to call them to a greater awareness of themselves as eternal, spiritual beings.

For those living within a tribal society the call of Spirit might be to come out of a strictly collective identity and move into a greater awareness of themselves as individually significant spiritual beings. Whether this is called "salvation," "transformation," or "evolution," whether we live in a "primitive" or "civilized" society, the need is the same—to transcend whatever racial, cultural, social, or religiously-held identifications condition and limit persons’ perceptions of themselves as created for and called into relationship with the divine, with the One called by some God and by others "the Great Spirit."

As the ways of Spirit are known to be both mysterious and omniscient, perhaps her appearances were for a purpose similar to that of the angels in Gethsemane—to lend comfort and strength for what lie ahead. For North American tribal peoples, already in motion were the wheels that would lead to the loss of so many of their lives as well as the extinction of their culture and its knowledge of the greater reality in which all live. And although Mary couldn’t hold back the tide of events, she could offer what she knew to be a source of strength for the soul in time of trouble.

Because of the times and circumstances of her birth, Mary’s fervor to serve God was directed towards a particular people who were not only receptive to God’s grace through her, but who were the means through which her own life was enriched, and whose gift to her was a wealth of memories she would carry with her to her own mystical heights.

CHAPTER I

THE PARANORMAL WORLD IS NORMAL

By wonder are we saved.
Plato

The extraordinary woman who would come to be known as "the Lady in Blue" was born María Coronel, on April 2, 1602, in the little town of Agreda in northern Spain. Her initial years lend credibility to the findings of early childhood researchers who hold that the "paranormally gifted" child is normal. Her parents, however, from the time she was two years old, did not consider her at all normal. They, in fact, found her bewilderingly different from other children in both her mental acuity and her extreme shyness. Among young children with gifts similar to Mary’s, often as they grow older their unusual aptitudes become less apparent. But the remarkable thing about Mary was that as she matured her extrasensory means of acquiring knowledge continued to develop, and to such a degree as to be disbelieved.

Only in recent years, as physics and psychology have found common ground, has there been a basis for understanding the paranormal as an expansion of human consciousness. Until now, Agreda’s experiences have been dismissed as "contrary to reason," and therefore as not having happened. Or where accepted, they have been written off as "supernatural," "miraculous," and sometimes as "demonic," but in any case as beyond explanation. As a result, the relevance of her life to the study of extrasensory or paranormal phenomena has not been given the serious consideration it has deserved.

Times, however, are changing. A new world view—a new concept of the nature of reality—is turning the conceptual universe inside out. Attention is now towards the infinitesimal, with one result being the mapping of the microscopic encoding underlying the manifest world. On this leading edge of the natural sciences, the division between spirit and matter, energy and form, realms visible and invisible is being re-conceptualized, with the two now seen as interpenetrating and even as occupying the same space.

As the "real world" is redefined, the Agreda story at last begins to make sense!

Over the last century psychology as well has made significant progress in mapping the inner worlds, levels, or dimensions of human consciousness. This also has made Agreda’s story remarkably timely.

In this chapter, the child Mary’s earliest years come under scrutiny for the insight they offer into how paranormal faculties develop in a child, or conversely, how these same talents can be lost through lack of encouragement, misunderstanding, and even ridicule.

+ + +

Mary’s parents belonged to the Spanish nobility. Her father, Francis Coronel, owned the largest castle in the province. Her mother, Catherine of Arana, who had borne eleven children (seven of whom died in infancy), confided to her friend, Joseph Ximenez y Samaniego, that she felt her daughter had been born with a "special blessing." She explained to Father Samaniego, who would write both her biography and Mary’s, that the birth of this child had been different from the rest in that she had experienced no pain during labor or delivery.1

Then on April 11th, when the infant was baptized "María" in the little church in Agreda, Catherine experienced what she described as an "extraordinary joy and consolation" as her daughter was dedicated to the service of God.

When Mary was two years old her mother was astonished by what she observed to be the child’s ability "to reason." And by the time she was four her phenomenal memory had become apparent. As her story unfolds, this particular early indication will help explain one of the most remarkable feats of her later life.

Also around the time Mary was four, her parents were confronted with an aspect of her personality they found both baffling and disturbing. She spoke of entertaining "visitors" and of hearing "voices"—neither of which were apparent to her parents. And even though Mary tried to explain that the voices came from God, her parents refused to believe her. As a result the child felt rejected, and so spoke no more of her visitations. She instead became secretive and retreated whenever she could to a remote corner of the castle. There, at least, she could be with her "friends." It was around this time her parents began to speak of her as "difficult," and that Catherine expressed her disappointment that her daughter showed no interest in the social activities of the castle.

Because of her parents’ failure to understand the expanded world in which she lived, by the time Mary was six she had come to feel utterly rejected by both her mother and her father. To compensate she took further consolation in the "friends" of her inner world, and retreated even further from the outer life of the castle. As one misunderstanding led to another, Catherine concluded she had been too lenient with her precocious daughter and, after conferring with her husband, decided to put Mary under strict discipline. The child, however, interpreted her parents’ harshness as their lack of love for her. This so troubled her that she became ill. Around this time Catherine confided to an intimate friend that she was coming to think of her daughter as "a burden."

From Father Samaniego we learn that Mary’s early loneliness would remain with her throughout her childhood and up to the first year of her novitiate as a Poor Clare nun in the Order of Saint Francis.

Mary’s plight could have been even worse had the kindly priest, who was Mary’s friend as well as her mother’s, not persuaded Catherine to spend more time with her daughter and to act as the young girl’s tutor. He further affirmed Mary in her mother’s eyes by saying that from her birth he had considered the child to be a saint.2

Thus Catherine came to set aside her own expectations for her daughter, and began to accept Mary’s interests in spiritual matters. As a result, she invited Mary to accompany her to church. When Mary showed so keen a delight in this practice, Father Samaniego next encouraged Catherine to permit Mary to have her own oratory in a remote section of the castle. And so, away from the social interactions of the castle, this oratory of her own became for Mary the laboratory of her developing spirituality.

Father Samaniego reported that it was apparent to him, even at this early age, that Mary had another trait which spiritually-gifted children often display—a sense of generosity towards others. In Mary this was expressed through her habit of secretly leaving for the castle servants the choicest bits of food on her plate. She was, in fact, so loving by nature that the villagers who worked about the castle grounds were recorded as having said that when she walked out-of-doors she left a trail of fragrance behind her. Later, this same concern for others whom she considered less fortunate would reappear as her desire to "save souls."

+ + +

Like all children of her day and religious upbringing, Mary was taught about the torments of hell. It grieved her to think that the souls of a faraway people would be lost because of their lack of opportunity to hear the Gospel. Mary’s two brothers, who were studying in the nearby Franciscan monastery, had fired her imagination with stories of the exciting missionary activities taking place in New Spain. Mary longed to have a part in so great an endeavor, regardless of the fact that she was a girl born in a era when women didn’t go to such places. She would gladly, she said, volunteer her own life if as much as one soul could be saved. So fervent a desire planted in one so young would take root in her very being. To comprehend this is to understand how twelve years later she would—in consciousness if not in body—cross thousands of miles of sea and land in order to minister to countless Native Americans whose descendants, to this day, revere her memory as their "Lady in Blue."

In the judgment of the late psychiatrist and psychic researcher, Dr. Nandor Fodor,3 it was the intensity of Mary’s desire that was the operative factor of her "historic flights" to the American Southwest.

Naturally strong-willed, by the time Mary was eight years old she had made up her mind to become a nun. Her parents, however, felt that she should wait until she was older. Although wait she did, she never faltered from her goal. In fact, by the time she was twelve she had became so eager to enter a convent that her parents finally agreed to place her with the Sisters of Teresa in the Convent of St. Anne in nearby Tarrazona. It was around this time that the practical-minded Catherine experienced what her daughter had many times before—a vision. The message the mother received would change the lives of the entire Coronel family, the little town of Agreda, and even effect the lives of the peoples of New Spain, all of which will be considered. But first there are several conclusions to be drawn as to how paranormal gifts can be recognized in young children, and how they can be developed rather than stifled.

From the experiences of the child María, it would seem that children who are labeled "different" tend to withdraw from those who unthinkingly belittle their paranormal experiences or attribute them to "wild imaginings." Wiser are those who realize that a child may be more closely connected to the surrounding world than are most adults, and who remain open to the possibility that some children really may be in communication with non-ordinary levels of reality.

G. N. M. Tyrell was a physicist, a mathematician, and an expert in wireless telegraphy who had studied under Marconi. At the time of his death in 1954, he was president of the Society for Psychic Research in London. After studying paranormal phenomena for thirty years, he came to the conclusion that the faculty labeled paranormal was not something in and of itself but an integral part of the human personality.4 He also understood the tendency to disbelieve the paranormal as an instinctive desire for life to be familiar, and for the world to be limited to clear-cut issues. He saw this as the mind’s defense, and as its rationale for dismissing as "rubbish" evidence for anything varying from what was revealed through the five senses. To thus limit reality kept life from becoming overly complex. It fulfilled the need for certainty. It protected the solid ground of the mind’s rational, physical world. To contemplate knowable reality as anything more would be mentally unsettling. It could even be emotionally destabilizing, and to the degree that a person’s sense of security was anchored to the "certainties" of the sensorial world.

Young children, however, have not heard of the scientific method and its requirement that the data of experience must be limited to the five senses. Initially, all they experience—sensory and extrasensory—is accepted. And they tend to continue to do so until they meet with criticism or feel ostracized when they speak of their experiences in other than ordinary, everyday reality. Thus the shutdown begins. If adults succeed in persuading them to reject what they have experienced, then their openness to other dimensions of consciousness may close entirely. But even in the event they don’t come to disbelieve their experiences, they may decide these are best forgotten. In this case their gifts may be lost through disuse. In other words, paranormal gifts can be lost if not used. This might also explain why tribal peoples have greater psychic powers than the so-called civilized. Who, after all, needs telepathy when telephones are at hand? And with travel by jet available to the farthest reaches of the globe, what missionary of today would need to resort to Mary’s non-mechanical means of travel?

By noting what goes on when very young children are at play, their interactions with unseen worlds can be observed. My oldest grandchild, until he was four, had several playmates similar to Mary’s "visitors," and another grandchild had an "old friend with long arms and short legs" who visited him repeatedly. He found it puzzling that his mother could never see the "old man." Parents, then, are wise in encouraging their children to talk about such experiences, and in taking seriously what children are willing to share about their supranormal encounters.

Science has been slow in coming to recognize the human faculty for extrasensory perception as a universal and therefore normal function of consciousness. Rather than focusing on the miraculous or supernatural, greater effort now needs to be directed towards discovering the natural laws at work in extrasensory and paranormal ways of knowing. Favorable for this is the new paradigm in which the visible world is recognized as a limited, even infinitesimal, part of a greater reality—one sometimes apparent to children during those years when their multidimensional awareness is still open.

It should, however, be noted that even if paranormal powers are an extension of ordinary consciousness they can be used for evil as well as for good. But when operating through divinely-attuned channels, as in Mary’s case, they can accomplish astonishing results.

It was Dr. J. B. Rhine who discovered that spiritually-focused persons tended to be more psychic than others. And according to Arthur Ford, coauthor with Marguerite Bro of Nothing So Strange5, when groups gathered regularly for the purpose of prayer, it was not unusual for several members to discover within themselves "gifts" they hadn’t know they had. Nonetheless, it would be misleading to equate spirituality with the paranormal, or to limit a saint to someone who performed miracles. In the past this tendency has hindered research directed towards understanding paranormal faculties as integral to human personality. But even though psychic and spiritual development are not synonymous, the two often do overlap, most certainly they did in the life of Agreda whose goal, from the time she was a child, was to seek God’s will for her life in selfless service to others. And through her seeking to love with all of her heart, mind, soul and body, she would come to be what Jesuit scholar Herbert Thurston described as "one of the most surprising mystics of all times."6

Father Samaniego’s sensible attitude of accepting her childhood gifts as a part of God’s grace and for God’s glory was and still is the wisest of courses to follow. It was to Mary’s benefit that the priest advised her parents to accept her talents even though they didn’t understand them. Unfortunately, not all the religious advisers of her day were so wise. If she was misunderstood as a child, she was even more misunderstood as an adolescent, and even persecuted as an adult when she was ordered by her superior to burn all of her writings, including the diary of her missionary work in America. Later, in her four-volume work, The Mystical City of God, she would write about her earlier disappointments:

I should not be astonished to hear myself condemned as audacious. This condemnation will be more than justified in these our present times . . . when even prudent and wise persons are disturbed and even troubled at the least mention of a higher life . . . looking upon visions and revelations as most suspicious and dangerous paths for the pursuit of Christian perfection.7

Samaniego wrote that Mary received undeserved reproach for her spiritual aptitude, and that she was even accused of being "insensible." Yet the same criticism was leveled at the late Padre Pio whose piety won for his section of southern Italy a seven million dollar Home for the Relief of Suffering, built on the mountain side next to the Capuchin Monastery where the friar had lived and served as priest from 1917 until his death in 1968.

This much-revered and saintly man, as a boy named Francisco, had a teacher who also mistook his interest in spiritual things for stupidity, and who concluded he should give up schooling and go to work in the fields. Like the saintly Mary, Padre Pio also knew when he was eight that he wanted to become a monk. Fortunately, his father believed in him and migrated to America to work as a day laborer to pay for the boy’s education. Instead of accepting the teacher’s judgment of his son, he put the child in the hands of a competent and understanding instructor, and one of the twentieth century’s spiritual giants was spared for service to humanity.8

Gratitude also is due Mary’s understanding priest and biographer who helped preserve abundant details of her spiritual progress, and who encouraged her to write down her experiences as well as to give a full account of her life. Some day the world will be able to read these testimonials with better comprehension than is possible with our present, limited knowledge of the soul’s wider world.

Assuredly with Agreda, the explanation of what she was able to do lies clearly in her willingness to allow her life to unfold from within out. And it is to this progression we next turn.

________________________________

Notes:
Chapter One

1. Samaniego, Relación.
2. Ibid.
3. Mind Over Space (New York, 1962).
4. The Nature of the Human Personality (London, 1954)
5. New York, 1958.
6. Surprising Mystics (London, 1955).
7. Albuquerque, 1914.
8. See Rev. Charles Mortimer Carty, Padre Pio, The Stigmatist, (Dublin, 1956).

CHAPTER II

THROUGH THE EYE OF THE NEEDLE

There is none so blind as he
who cannot see another world.
Native American Wisdom

It happened one morning when Mary’s mother was on her knees praying—certainly a good time to have a vision and a time when it is considered easier for the spiritual self to have dominance over the physical self. Since Catherine was known to spend hours in prayer, on this day she could have lapsed into a trance, or been in that twilight zone between waking and sleeping. What she saw is not known, only that she was advised to convert the ancestral Coronel castle into a convent that would serve the poor of Northern Spain where the Coronel family lived on the border of Aragon and Castile. The voice also informed her that she and her two daughters were to find their life work in the transformed castle, while her husband, Francis, should be encouraged to enter a Franciscan monastery as their two sons already had done. The voice assured her there was no cause to worry how this task would be accomplished, that God would supply what was required.

"I would not be believed," Catherine answered the voice. "No one would apply for admission to such a convent."

The voice came back, "Nothing shall be wanting."

Catherine was terrified. She was, in fact, so disturbed she was afraid to tell her husband, something she certainly would have to do should she decided to obey the command. Instead, she secretly set out for the village to consult her spiritual adviser, who at the time was Father Juan Torresilla, a member of the Franciscan Friars Minor. According to Samaniego, the venerable Father Torresilla met her on the road between the castle and his convent.

"I am aware of the purpose of your visit," he said before Catherine had time to do more than greet him. "I received the same revelation that you have come to disclose to me: Your home must be changed into a church to praise and glorify God. A monastery must be erected nearby. Your entire family must be consecrated to God."

Imagine Catherine’s astonishment! All she could reply was, "If I could only be certain that the voice that spoke to me was from God!"

"How can you doubt it?" Father Torresilla asked. "Has the Lord not commanded before, ‘sell all thou hast and give it to the poor’?"

"But Francis is sixty years old!" Catherine protested, perhaps not entirely for her husband’s sake. "He suffers from a most painful stomach ailment."

The priest eyed her knowingly, then replied, "It will not be easy for Francis."

The prediction was accurate. Francis was obdurate, pointing out that his fortune was not enough to defray the expenses of such an undertaking. His friends, and especially his brother, Emeritus, so opposed the plan that there followed three years of almost constant conflict and objections within the family circle. Mary, on the other hand, was so overjoyed at the prospect of attending a convent in her former home that she changed her plans to enter the Convent of St. Anne. On August 16, 1618, when she was sixteen, construction of the monastery was begun. The work progressed so rapidly that by the following year it was dedicated with pomp and ceremony to Our Lady of the Immaculate Conception. And when the entire project was completed, three professed sisters, discalced (reformed) nuns from the monastery of St. Louis at Burgos, were called to take charge of the new convent.

On the thirteenth of the following January, the citizens of Agreda witnessed Catherine and her daughters veiled in a public ceremony. The mother took the name of Señora Catherine of the Holy Sacrament; the elder sister, Sister Mary of Jesus, while the younger sister was compelled to wait until she was older to become Sister Jeronima of the Most Holy Trinity. On the same day, Francis received the habit of the Order of St. Francis and was admitted as a lay brother of the Convent of St. Anthony of Nalda, which belonged to the province of Burgos. His brother Emeritus soon after relinquished all of his possessions to enter the same convent. Additionally, many of Catherine’s friends, who likewise were of the nobility, became members of Our Lady of the Immaculate Conception.

It is worth noting that Francis’ stomach pains (ulcers?) disappeared with his possessions, and that he enjoyed good health for the remainder of his life. But if the family’s problems were solved, Sister Mary Jesus’ difficulties were to grow to unbelievable proportions during her first year in the convent, until she fairly had to pray her way out of the narrow world of her critics who so little understood the unlimited nature of the spiritual world that had been hers from birth. The trials that preceded her first missionary journey to Southwest America were so considerable as to call for a whole other chapter. But for now the focus will be on the fascinating subject of related (or identical) visions and dreams, of which Catherine’s experience was an exceptional example. Central to her vision was the prediction that the entire family would join the same religious order and serve the poor instead of the monarchy.

Considering that Señora Catherine knew the Bible well enough to serve as Mary’s tutor, she would have been familiar with the simultaneous, related visions recorded in the Acts of the Apostles,1 Here a Roman captain named Cornelius’ was encountered by an angel. Also similar to Catherine’s circumstance was the fact that Cornelius and his whole household were devout persons who prayed constantly to God. Then one day,

[Cornelius] had a vision in which he distinctly saw the angel of God come into his house and call out to him, "Cornelius!" He stared at the vision in terror and exclaimed, "What is it, Lord?"

In response he was instructed to send someone to Jaffa to get Peter. Unlike Catherine, Cornelius obeyed immediately, telling two of his servants and a soldier of his staff what had happened and ordering them off to Jaffa. In the meantime Peter, in Jaffa, had gone up to his housetop to pray. The account noted as well that he was feeling hungry and looking forward to his dinner. But before it was ready, he fell into a trance. And what he saw tied directly into Cornelius’ vision:

He saw heaven thrown open and something like a big sheet being let down on earth by its four corners; it contained every possible sort of animal and bird, walking, crawling or flying ones. A voice said to him, "Now, Peter, kill and eat!" But Peter answered, "Certainly not, Lord; I have never yet eaten anything unclean or profane." Again, a second time, the voice spoke to him, "What God has made clean you have no right to call profane." This was repeated three times and then, suddenly, the container was drawn up to heaven again.

Peter was still worrying over the meaning of the vision when the men sent by Cornelius arrived. Peter gave them lodging and the next day he returned with them to Caesarea where Cornelius was waiting for them. Peter, in addressing those assembled at Cornelius’ house, explained,

The truth I have now come to realize is that God does not have favorites, but that anybody of any nationality who fears God and does what is right is acceptable to him.

So it was that Peter’s vision, synchronistic to Cornelius’ visit by the angel, released Peter from the old Jewish segregation laws which, in Christ, had been outmoded. This paved the way for Peter to resolve his differences with Paul regarding what would become the Gospel proclamation that through Christ both Jew and Gentile—in fact all—are saved.

Identical or related dreams happen even today. I have two Quaker friends—a husband and wife—who frequently discover that they have had identical dreams during the night, even as Catherine and her spiritual counselor had related visions, and as had Cornelius and Peter. Parapsychologists explain that we do not hear more about simultaneous dreams because dreams are so quickly forgotten that we remember only those which happen just before waking. Moreover, because in our culture persons are not in the habit of discussing their dreams with others, they are not aware of having related dreams. Otherwise we might be astonished at how often dreams coincide.

The Coronel family’s resistance to giving up their castle was an example of the human instinct to which Tyrell2 pointed, as directed towards whatever would threaten the equilibrium of one’s life. With the priest’s confirming revelation, Catherine had every reason to believe the vision was from God. Still, with her nobleman husband’s refusal to give up his possessions, for Catherine the path of least resistance was to doubt the visions in order to live with both her husband and her conscience. If indeed this was the case, then the problem was not disbelief in the vision but fear of the disruption of their lives in this material world. The mind, it would seem, was instinctively guiding towards the practical way of life, and to this end was tending to disregard or discredit whatever was in opposition to the known "certainties" as opposed to the unknown "uncertainties."

Visions, angels, dreams—all were biblical themes which Catherine would have been familiar. As Mary’s tutor she would have taught her about how the Israelites looked upon angels as the messengers of God, and how such beings had guided persons in the Bible in their earthly affairs. She would have recalled how angels had appeared to Zechariah, to Mary, and to Joseph, and how in a dream an angel had advised Joseph to take the Mother and Child to Egypt.

Did she tell Mary about the child Samuel and his experiences of hearing the voice of God? Was Mary, at least by implication, taught that Jesus was born into an atmosphere in which angels intervened? and how, when he had needed advice and comfort, the angels had ministered to and conversed with him? Like many people today, Catherine could accept visions, angels and guidance dreams as happening then. But now? In Spain? And so, as many others before and after, she had clung to the old order of her life.

But what is missing from a logic that says what happened in biblical times no longer does? Could the problem be a lack of consensus concerning what an angel or a vision is? Is the nature of the reality in which we live different now than then? Or could it be a given culture’s perception of what is "real" and "unreal" that changes?

Dr. Pascal P. Parente3, a noted authority on mystical theology, defines angels as "purely spirit" and "incorporeal." What can’t be known with certainty is how, in the minds of those living two thousand years ago, the difference between "spirit" and "matter" was perceived. What can be surmised is that with the dawning of the "Age of Reason" non-substantial reality did go out of style. And so it largely remained until the twentieth century when, with the advent of quantum physics, minds again began to change concerning the nature of reality, until now energy and matter—the invisible and the visible—are accepted as interpenetrating, interchanging states. Simultaneous with this re-perception of reality, and its filtering into collective thinking, has come a resurgence of interest in angels, apparitions, and other trans-dimensional manifestations.

With the discovery of the Dead Sea Scrolls interest in the Essenes has been awakened as well. The Essenes were a pre-Christian sect who lived together in community and observed daily times of prayer and worship. Similar to Cornelius, they practiced charity and were also said to converse regularly with angels. Some scholars believe they were the shepherds to whom the angels announced the birth of Christ. But, as evidence that the Christ came not only to the Jews, there was another non-Jewish sect—the Theraqutes—who lived in Greece and in Lower Egypt and who also were said to converse with angels.4

The word angel, from the Greek angelos, means messenger. My Quakers friends tell me they look upon angels as the inner light that leads and guides them. And they witness to its effectiveness. Other spiritually-inclined persons who actually may never have seen an angel, nonetheless may say, "I was guided to do this." In matters of guidance, there often is no clear voice that communicates in an unmistakable way. But there still may be an undeniable sense of knowing what to do. Is it reasonable, then, to think of angels as how the higher will for a person’s life is transmitted? And can this be done without denying that now, as well as in the past, angels sometimes do appear in visually discernible ways? If so, does this allow for divine guidance to sometimes come in a vision, sometimes in a dream, sometimes in words heard either inwardly or outwardly, and sometimes in the language of the inner light of simply knowing?

In order for the Coronel castle to be transformed into a convent the obstacles to the acceptance of divine guidance had first to be overcome. And this was a matter of having to clear the divine/human channels of communication in those involved.

In a later chapter, the subject of how language barriers are transcended will be examined in order to understand the enigma of how Mary and the native peoples of the Southwest communicated with one another. But there is also the matter of communication between different levels or dimensions of consciousness, such as between the conscious mind and unconscious or supraconscious levels. One theory is that in supramental communications the conscious mind is bypassed altogether. Another posits all languages are part of a collective unconscious to which all persons have access. Stanley V. Mitchell, President of the International Guild of Hypnotists and a director of the Illinois Society for Psychic Research, has observed that persons in hypnotic trance are able to understand languages they never have studied.5 Moreover, who hasn’t experienced telepathic communication in the dream state, and in which dialogue may take place with animals, aliens, angels or even demons?

According to New Testament teachings, faith triggers experience and experience establishes conviction. For Mary it was fortunate that her faith had taken root so early in her life and had continued to strengthen and deepen. Otherwise she might not have been able to withstand the tests to her faith soon to come.

____________________________________

Notes:
Chapter Two

1. Acts x. 1-24.
2. Personality of Man (Baltimore, 1947).
3. Beyond Space (New York, 1965).
4. Fate Magazine, Sept., 1964
5. See, for instance, C.F. Potter, The Lost Years of Jesus Revealed (Greenwich, 1962).

CHAPTER III

THE CROSSROADS

There is a principle which is a bar against all.
argument, which cannot fail to keep [human beings] in
everlasting ignorance. That principle is
condemnation before investigation.
Herbert Spencer

Although Mary Agreda’s parents founded the convent where she was a nun, her sister companions totally rejected her in the important year of her novitiate. Strangely enough, the character trait they claimed to find most objectionable in her was piety! They termed it "pride," however, and accused her of trying to hide it under a cloak of sanctity. Since she was extraordinarily beautiful and naturally shy, they could have mistaken her introvert makeup for haughtiness. How singular, though, that they selected the word they did, since in orthodox religious circles "pride" was frequently used to depict Satan’s dominant character trait. Could jealousy have been the true motive for the cruelty they inflicted upon her? Or was she the target of the unconscious projections of their own spiritual pride? And if not theirs, would this psychological mechanism explain the abbess’ overreaction and rejection of Mary’s natural piety?

It was a good thing that as a child Mary had learned to keep still about her experiences in other-than-ordinary realms of consciousness; for now the youthful and sensitive nun’s experiences became more dark than light, more demonic than angelic, as apparitions of ferocious animals, vile persons, and raucous images appeared to haunt her mind. These terrifying experiences, which later she would share with her spiritual director, would be unbelievable except within the context of the complex inner world of one who was both a mystic and a remarkably gifted psychic. If Mary’s own mother once had rejected her because of her visionary and auditory experiences, how might the abbess and her sister nuns be expected to judge these far more bizarre manifestations?

+ + +

One morning as I was preparing this chapter, I turned on my television to see a popular "talk show" host interviewing the author of a book about apparitions. Now the host had not lived a narrow life, yet he chided the psychic researcher being interviewed for admitting he believed in "ghosts." "Evidently," the host accused, "you never had a course in logic." What, I thought, has logic to do with the world of the paranormal? Who can prove such phenomena as apparitions and hauntings, or levitations and teleportations? Was this not what Spencer meant by "condemnation before investigation"? Conversely, experiences such as those purported to have occurred in Mary’s life, when they are examined without the blinders of preconception, can lead to new inquiries into what is humanly possible. Why are some persons more than others aware of there being a greater reality in which all lives are rooted? What, in the makeup of mystics, enables them to perceive the interconnection of all existence? and some even to call this matrix by which all things are held together God? What forces at work in Mary raised her awareness to transcendent heights? And what seemingly equal and opposite forces opened her to the darker depths of awareness?

+ + +

The young Mary’s confrontations with dark forces, coming in her seventeenth year, were not unlike those of others in comparable circumstances and around this same age. Padre Pio was an outstanding twentieth century example, while numerous cases have been recorded in the lives of saints down through the ages. But considering the common ground on which physics and parapsychology more recently have come to stand, is there a twenty-first century perspective for viewing the strange phenomena to which Mary was subjected? How were her torments related to the many gospel references to the powers of darkness and the demonic? What sense, from today’s worldview, can be made of Jesus’ ministry in the realm of the demonic? On a personal level, have I ever experienced an onslaught of fear or other negative emotion in connection with life-changing choices or decisive steps in new directions? At this crossroads in Mary’s life, what was it about her determination to become a nun that unleashed such a torrent of opposition? The question could as well be: why was Jesus, immediately following his baptism, led into the wilderness?

Between biblical times and these, so vast a cultural gap exists as to make it all but impossible to assess that very considerable portion of Jesus’ ministry involving "casting out demons." Thus we are left to ponder,

Where have all the demons gone?

And although an answer is not likely to come from traditional psychology, archetypal and analytical psychologies do address the question. Alfred Ribi, psychiatrist and faculty member of the Jung Institute in Zurich, presents his theory in Demons of the Inner World. According to Ribi, when Christianity became a religion of city people the demons fled into the desert. Referring to the early Christian "Desert Fathers," he suggests their ascetic practices were an invitation—even a "provocation"—to the demons of that vast psychic hinterland now known as the "collective unconscious."

For some, myself included, the term demon is problematic. It is one of those words that has lost its frame of reference in today’s world. Or perhaps it is my own overly-rational mind that judges it too primitive sounding. In any event, Ribi suggests a way out:

Whoever finds the old-fashioned word demon offensive can speak in terms of complexes, for this is the modern psychological counterpart. Everybody "has" his or her complexes—nowadays this is common psychological knowledge. However, how complexes make themselves felt in our everyday lives and how one can deal with them—that is another matter.1

In any event, whether they are called "demons" or "complexes," how does one deal with them? How did Agreda deal with hers?

As for today’s demons, Ribi explains they "are camouflaged behind a semblance of rationality." As for the apparitions, hallucinations and other phenomena Mary experienced, a partial explanation may rest in the compensatory mechanism of the unconscious mind. Nature, including human nature, seeks balance—homeostasis. When natural desires and drives are denied, these repressed energies of the psyche find expression and release in autonomous ways—in ways not under the conscious mind’s control. If today one "has" a complex, formerly one was "possessed by" a demon. The difference seems to me to be a move in the direction of understanding consciousness as multidimensional, or the house in which "I"—as a sentient being—live as multileveled. I may have demons in my basement and angels in my attic, but if the door to the basement is left open my demons may move up into the living room, or the angels in my attic may come down into the bedroom and inhabit my dreams.

The desert was where the early hermits "had it out" with their demons. In Mary’s case, her convent was where she "had it out" with hers. Either way, the process was not dissimilar from that of analytical psychology.

According to Ribi, the radicalness of the desert hermits is comparable to the process of individuation in that it involves a total "revaluation of values, a turning away from collective external values and a turning toward inner images and the Self . . . ." In Jung’s opinion, this Self (with a capital "S") corresponds to the inner Christ, or even to the inner "kingdom of God." In turning away from "outer values" and towards "inner values," the conflicting sides of the whole person are stretched on the hard wood of the cross, there to be subjected to the tension of opposites inherent to human nature.

Ultimately, one is exposed to all the demons that one bears within oneself. And when one has struggled long enough with one’s own thousand devils, one ceases projecting them on one’s neighbors and finds an inner calm.2

As for Mary, we have a vivid description of the "thousand devils" against which she contended throughout her novitiate year when

[she was] haunted by frightful shadows of departed souls, by figures of living men, and by unexpected apparitions of ferocious animals which came to interrupt her prayer and disturb her rest. She felt as if some exceedingly heavy weight was crushing her. There were also "unclean" spirits who attempted to tarnish her purity by vile words and obscene images. Her greatest suffering was caused, however, by the fear that she was displeasing God.3

Samaniego added to this, "the devil took advantage of her fears and tried to persuade her that she was deceived and that her practices would lead to eternal perdition."4

+ + +

It was nearly half a century ago that the noted psychiatrist, Nandor Fodor, pointed to the need for scientific investigation into the depths of the psyche in order to understand how unfathomable a region this is. Around the time Fodor’s Haunted Mind appeared,5 Jung’s ideas about the compensatory function of the unconscious were beginning to be heard. Both men addressed the devilish apparitions of the saintly. The subject, however, was "taboo" then and to an extent continues to be, as evidenced by the widespread resistance to the idea of there being an unconscious background in which consciousness is rooted and which holds the key for understanding paranormal experiences. Perhaps the resistance is understandable, for to peer inward is to face the ancient fear of the unknown. This is all the more understandable when the unknown is the dark region of the unconscious collective psyche, and when humankind’s all too recent and tentative grasp on consciousness is considered.

Counter to the fear of falling back into the abyss of unconsciousness, is the ongoing evolutionary drive towards a greater expansion of consciousness. The human mind is where the backward/forward tension of this tug-of-war is felt most acutely. Part of the same equation is how nature balances light and dark, and how this same law works to bring the dark side of human nature into the light of consciousness. The more that is understood about the depths of the psyche, the more apparent it becomes that all of consciousness as well as all of creation is an interrelated whole. In the end it may be our collectively-held perception of light and dark or of good and evil as opposing forces that will undergo transformation. If so, this will concur with the Psalmist:

If I ascend to heaven, thou art there!

If I make my bed in Sheol, thou art there!6

Although Sister Mary would come to this knowledge, at seventeen she understood her torments as "bouts with the devil," and her inner warfare as between good and evil. If, however, this spiritual crisis was to work towards the higher purpose of her life, she would need to relate to her adversary impersonally and objectively, and to stand her own ground as had Jesus in his wilderness temptations. As for the images that impinged upon her mind, if used creatively these could become mirrors for self-knowledge. Part of Mary’s Franciscan Rule would have been the daily practice of self-examination. Her model for acknowledging "the will of the flesh" as opposed to "the will of the spirit" would have been St. Paul who spoke freely of his own trials and temptations, and who advised that it is not against "flesh and blood" that we wrestle, but against "principalities and powers."7

In the end, whether the manifestations Mary experienced were of subjective or objective origin, or perhaps some of one and some of the other, was not the issue. Rather it was her willingness to assume personal responsibility for whatever fears, doubts, and desires she could name and own. Fortunately, throughout her prolonged crisis she had the support of a wise counselor and confessor with whom to discuss her experiences and to whom she could confess her weaknesses. Having done so, she then could receive assurance of forgiveness, and from this assurance know herself to be reconciled with God. Through the repetition of so conscious and ritualistic a process, Mary not only survived the year of her novitiate but emerged from it with her faith strengthened. Moreover, what she had gained in self-knowledge would serve her well for the rest of her life.

+ + +

Was her ordeal more difficult because her spiritual journey was begun so young? And how do her experiences compare to those of youth today? Is there an explanation for why inner turmoil, even under ordinary circumstances, so often occurs during the late teen years?

Typically, these are years when lives are still rooted in the unconscious. It is also a time of passage away from the enclosure, protection, and provisions of the family unit. The quest of the passage is for a personal vision and identity as an independent, individual member of society. In this sociological process an ambiguity of feelings and fears can be expected to surface. Conscious and unconscious forces as well as personal and collective pressures come into conflict. In moving into adulthood persons learn to rely more on patterned thinking—on thinking derived from social convention. They become more selective and less spontaneous in responding to others and events. As the childhood and adolescent doors into the unconscious close, the young adult adapts to the conscious mind’s more limited reality. In passing through this transition something is lost, but something also is gained—the ability to focus on the outer world and the task of discovering one’s own identity and place in the fabric of society.

For known and unknown reasons, today’s youth appear to be more vulnerable to psychic disturbances than previous generations, and far less equipped to handle an onslaught of invasion from collective levels. To make matters worse, a rational-minded and materialistic culture has no context—no consensus or even an agreed upon language—for understanding and knowing how to deal with these forces once they break out of containment. Nor are there any broadly acknowledged and prescribed rituals for exorcising or subduing the dark side of the psyche in its individual and collective manifestations.

Jung regretted Christianity’s loss of contact with its Judaic roots where light and dark, mercy and judgment, were understood as the right and the left hand of God. From his clinical experience, Jung concluded that to focus on the light without knowledge of the dark side of the psyche, or on good without acknowledging the existence of evil, was to court psychological disaster. He also held that an important function of religion was to mediate these opposing forces and so protect the conscious self (the ego) from what otherwise could lead to a psychotic breakdown, or what is described in the Bible as "being possessed by demons." For now, however, the prevalent attitude continues to be that if something can’t be rationally explained it is to be rejected, or, if it can’t be perceived through the senses it doesn’t exist.

Mary was fortunate to have been prepared for the disturbances of her vulnerable teen years by her early training and her self-imposed discipline. And although this undoubtedly played a role in bringing on the onslaught of forces with which she then had to contend, she was able to do so within the safety of a spiritual formation process, and with the help of an experienced counselor to guide her through what might otherwise have been a psychological mine field.

Unfortunately, most of today’s young people have not acquired the patience of the convent-trained Agreda in learning "to be" as the basis for action. In contrast, but also characteristic of the fast-paced present, there is an unparalleled eagerness for instant enlightenment, and without the wisdom of a spiritual guide to advise that "you have to be grounded before you can fly."

The plight is further complicated by a scientific progress that has outpaced spiritual development. Instead of being instilled with hope of a brightening future, today’s youth face a world horizon on which nuclear, ecological and political catastrophes all loom. With such overwhelming and all-encompassing lack of stability, some choose escape through the destructive path of addiction. Some, however, react to the disintegration of social order by involving themselves in acts of compassion—the ultimate "grounding" discipline. This is the path Agreda’s entire family chose when they followed in the footsteps of the Poor Man of Assisi, giving up their privileged status to serve the sick, the hungry and the outcast. But to do so—to turn away from the rational and the material and towards the spiritual life and selfless service—is to invite confrontation with those unconscious forces that stand in opposition to a person’s conscious intent. Agreda’s apparitions followed this sequence, as had Jesus’ temptations by Satan, coming as these had immediately after the voice from heaven had spoken to him.

As for Mary, Samaniego’s explanation was that Satan (Hebrew for adversary) was also the cause of her trials. And the explanation was helpful in that it provided a biblical context within which her experiences could be understood.

Although the interconnections between mind, body and spirit are not easily studied under laboratory conditions, studies of the paranormal have been ongoing, with more recent attempts directed towards understanding the nature and function of consciousness itself and how it relates to and effects matter and form.

In the next chapter several theories will to be examined, and even though they are only theories it is well to keep in mind that the apparitions, as well as all the other paranormal events in Agreda’s life, were not unique to her but similar to those experienced universally and throughout all generations. Moreover, simply because we have yet to understand the laws under which the paranormal occurs, doesn’t mean we someday won’t, and perhaps sooner than now imagined.

In Agreda’s case, it was the poltergeist-type hauntings that proved so bothersome to her as well as to Padre Pio. When the events in question happened, both were in their late teens and preparing to dedicate their lives to the service of God and humanity. Padre Pio’s biographer explained the young monk’s torment much the same as Samaniego had explained Agreda’s:

It was as though the powers of darkness were putting up a desperate fight to destroy this little monk who was going to prove so powerful an adversary.

The account goes on to explain that "evil spirits" often visited Pio’s cell when he was absent, and that when he returned

he would find everything in confusion—books torn, blankets strewn on the floor, and ink spattered on the wall. He would be jeered at and challenged to fight.8

One story told of Padre Pio was about how he routed a demon who had come to him disguised as a monk, and who advised him to abandon his religious career. Pio ordered the intruder to cry out with him, "Viva, Jesús!" With this the demon hastily retreated, "leaving a bad stench behind." Another time, the padre was attacked by a large and ferocious dog. This attack was even reported heard by an unsuspecting neighbor.

In a number of ways the contemporary experiences of Pio were strikingly similar to those of the seventeenth century Agreda. But in order to avoid falling into the trap of attributing them to delusion, Dr. Fodor assures us that highly-developed spiritual personalities are no more unstable than geniuses, and that their experiences have much to teach the world of science about the world beyond what is ordinarily perceived as reality. According to Fodor, since the world of everyday experience is simpler, it only appears saner.

+ + +

Mary, having learned as a child to conceal her paranormal experiences, now remained silent about the vile images and hauntings that were plaguing her. One of the ways she tried to keep the manifestations secret was by receiving permission from the abbess to occupy a cell separate from the dormitory. In this way she at least had a degree of privacy in which to wrestle with the dark forces that so disturbed her peace of mind. The method she followed was to strengthen herself through meditation and prayer, and then to challenge her tormentors to leave.

While she found strength and comfort in being permitted to have her own remote cell, this turned into a disadvantage when her convent sisters formed the habit of "looking in on her." Finding her so often on her knees, they concluded that her frail health was the result of her practices of piety. And they may have been right.

According to Aniela Jaffé, the poor health many sensitives suffer can be attributed to the intense manner in which their energy is drained into extrasensory channels.9 Others propose that when the physical body is frail it is easier for the spiritual body to take control. This, they further advance, is the physiological reason for fasting. In any event, it would seem that more unbiased inquiry is called for into how mind, body and spirit are interrelated, and how each is interdependent on the well-being of the others.

+ + +

In Mary’s case, the abbess felt justified in insisting Mary should more strictly conform to all the practices of the community. As a result she was no longer permitted to pray alone. What was more, the abbess kept her busy with manual labor and in a way that placed her under observation at all times, not even allowing her to be alone at night. One night when Mary’s inner sufferings were particularly intense, she did rise from her bed to pray. But evidently one of her sister nuns observed her doing so and reported it to the abbess who, by way of punishment, deprived her of receiving Communion. We are told that she met this hostility with such forgiveness that her confessor rallied to her support saying that she had accepted "unmerited criticism as a saint would have, attending the exercises of the community in the manner required of her and concealing the attacks of the adversary." As a further resolve, she determined never to excuse herself when reproved, rather "to love her sisters in the Lord," and to pray for them knowing "God was in them." In noting this, Samaniego wrote:

Her opposition served as a ladder with which she ascended to heaven. Although she rendered perfect obedience to her sisters, she kept herself at the same time closely united to God.10

Under these circumstances it is not surprising that the young nun’s inner focus turned towards faraway places, and that once, after receiving Communion and while praying, she fell into a trance. While in this altered state of consciousness she saw a multitude of persons who had never heard the Gospel message. The vision, she confided, "pierced her with sorrow" and served to increase even more her prayers for the souls she had witnessed.11

From the time of her first visions of New Spain, Mary began to pray almost constantly for the illumination of the souls who lived in this place where, since childhood, she had dreamed of going as a missionary. Now, the more she prayed the more the visions increased. In one, she reported, Jesus advised her that he was "especially disposed" toward seeing the peoples of New Mexico ministered to and "ostros serenos de modos de aquella parte" (other quiet-mannered ones of that part of the world). She explained that as her love for these souls increased, more and more was revealed to her about their land. It was her impression that she received knowledge about this land and its people intuitively. Even though from a common sense point of view, she knew it was not possible for her to go there, the one desire of her soul remained to take the message of the Gospel to this land. What could she do? She could pray. And this she did, even though she now had to do so within full view of the entire community and under the surveillance of the critical abbess.

Samaniego records that one day following Communion, when members of the community of Agreda were attending Mass, they noticed a change in Mary’s appearance. A beggar who was looking on from the open gate reported seeing her body surrounded by a dazzling blue light. As he watched he saw her rise several feet off the ground. Her body, he said, appeared "to be tossed about as though it were a leaf in the wind."

I wonder, could the beggar have been able to see what others couldn’t? I might have been inclined to dismiss the story except for its ring of familiarity. Once when attending a conference on healing with my daughter, she observed a similar blue light surrounding the person who was addressing the conference. Moreover, the speaker was known throughout the world as a gifted healer. My daughter asked if I had seen the blue light. I hadn’t, but I didn’t doubt she had. Could she and Mary’s beggar both have been momentarily seeing through some heightened sense of vision? Is paranormal perception in the eyes of the beholder, and therefore a subjective experience? Or does the perception include some objective element? Perhaps at the time the blue light was observed around Mary and the conference speaker, both had been in that state of consciousness some call ecstasy and others a trance.

From this point on, Mary’s ecstasies came more frequently, and always after she had received the Sacrament. In the same developing pattern, further reports of levitations were linked to observations of her ecstasies. As a result of all of the attention she was attracting, the stern Mother Superior grew even more disturbed. She decided Mary’s activities needed to be further controlled. Towards this end she arranged for her to undergo a rigorous ecclesiastical examination. The Provincial of Burgos, Father Anthorn de Villacre, arrived to conduct the examination, but after a thorough test he declared Sister Mary of Jesus to be "possessed of everything that saints and masters of the spiritual order are known to receive from God."12 His verdict was that the young nun had realized true sanctity.

Following this affirmation, Mary’s sister nuns—those who once had been so hostile—reversed their attitude towards her and venerated her to such an extent she now suffered embarrassment over their attentions. The pronouncement of sanctity, however, gave her freedom to pray, and to do so alone. Yet it seemed that the more she prayed the more ecstasies she experienced. Finally, the sequence of Communion followed by ecstasy and then levitation became a sequence of Communion, trance and teleportation, or at least a state of conscious awareness in which she found herself in another location. Samaniego, writing of her first teleportation, gives it the conventional, religious terminology—bilocation—meaning to be in two places at once. Mary explained that one time, when she was praying at the foot of the Cross, she fell into a trance and then suddenly found herself in the midst of a people she recognized from her earlier visions. She plainly felt the difference in the climates. In fact, she said all of her senses were affected by the change of place.13

Mary’s own descriptions suggest her teleportations were more than mental voyages—that the other faculties of sensation and feeling were also operative, and if not in an actual flesh and bones body, then in some other form of embodiment.

In some Western as well as Eastern metaphysical systems, the soul is believed to be sheathed in a series of bodies of different vibratory frequencies or densities. Even Paul differentiated between the "terrestrial" body and the "celestial" body.14 In this connection, physics now understands energy and matter as not only interchangeable states but ones altered by the consciousness of an observer. A question which may prove relevant here concerns the human nervous system: Could this be a missing link in understanding the mechanism of some forms of paranormal perception? Could this electrical-like system of the physical body serve as an interface between states or levels of consciousness? or even between physical and spiritual bodies? These and other intriguing questions raised by Agreda’s life will be considered in subsequent chapters.

For now, it can be said that however it came about, Mary did find herself among the souls to whom her heart had gone out, and concerning whom she had been directed to "fulfill her holy desires to preach His gospel." When, after her first teleportation, she found herself back at the monastery she realized she was completely physically exhausted, but also spiritually elated and filled to overflowing with a tremendous love for the entire world.

Her teleportations to America continued regularly from 1620 to 1631. She testified that she had made at least four visits a month, although there were times when she made two or three "flights" in one twenty-four hour period. Altogether she estimated these numbered over 500. What the records fail to mention is how widely known her teleportations were in her native Spain, or even in her own convent. It is, in fact, unlikely that she even discussed them with anyone except her spiritual adviser who, at that time, was Father Sebastian Marcella. In the first place, she felt unworthy of having received so great a favor. Secondly, in view of her humility and also because of the criticism her spiritual resources previously had caused, it is doubtful that she would have disclosed this gift voluntarily. Lastly, she herself was especially bewildered by what was transpiring, and frequently confided to her priest the doubts she had concerning her inexplicable journeys to New Spain. Perhaps, she conjectured, they were only dreams, or worse—from the devil!

Once she even tried to test the journeys to see if, in fact, she actually had been on the other side of the world. She made up her mind to take some rosaries with her on her next visit and give them to the native peoples. Later, she recalled doing so. After this particular journey she made a thorough search in her cell, and then the entire premises of the monastery. But the rosaries were no where to be found. Nor were they ever discovered! If the greater reality truly is multidimensional, or if energy and matter are interchangeable, should anything be disbelieved outright? Or should, for now, the inexplicable simply be set aside for possible future understanding?

By Agreda’s own admission, her New World missionary activities were at the expenditure of an extraordinary amount of energy, yet during these same years she was so active in her convent in Spain, and with such success, that she was made its abbess in 1627. At that time she was still only twenty-five years old and had been "journeying" between Spain and the American Southwest for seven years.

In Chapter IX the mystery of teleportation will be explored further, including Mary’s perception of her experience. Next, however, our search is for a better understanding of those mischievous and often noisy phenomena known as poltergeists, as well as other spontaneous occurrences in which objects seem to move about without visible means, but with plenty of special effects!

_________________________________

Notes:
Chapter Three

1. Samaniego, Relación.
2. Ibid.
3. Haunted Mind (New York, 1959).
4. Gal. v. 17.
5. Reverend Charles Mortimer Carty, Padre Pio, The Stigmatist (Dublin, 1956).
6. Apparitions and Precognition (New York, 1963.
7. Op. cit.
8. Ibid.
9. See "Levitation," Encyclopedia Britannica.
10. Op. cit.

CHAPTER IV

BEYOND SPACE AND TIME

The phenomena with which we are concerned
are so peculiar, and so unlike those visible and
tangible facts which ordinary language is designed
to deal with, that the right theory of them is bound to
seem nonsense when first propounded.
Professor H. H. Price
Presidential Address to the
Society for Psychic Research, 1939.

The preceding chapter previewed Agreda’s innumerable confrontations with what has been called the shadow or dark side of human nature. In her case the confrontations took the form of apparitions, yet of such apparent substance as to have to be reckoned with as though they were flesh and blood. In other words, even if their origin had been subjective, their appearance was objective; or even if they were "thought forms," they appeared to be materially substantial.

The responsibility for guiding one so young and gifted through so crucial a passage fell to Mary’s spiritual director. Fortunately, while cognizant of the danger she faced, he also recognized her crisis as spiritual and as calling for spiritual remedies. Had she been living today, chances are she would have been diagnosed as mentally ill and treated accordingly. And should the treatment have been "successful," then her paranormal gifts might also have been "normalized."

Jung, speaking from years of clinical experience, decried what he called a "lack of imagination for evil, even though evil has us in its grip."1 Moreover, he saw the difference between psychological and spiritual crises as blurred, and maintained that in either case the resolution was a matter of faith—either its discovery or recovery. He held that blindness to evil—even in the face of it—was due in part to a person’s refusal to take personal responsibility for the evil that dwells close at hand.

How ironic for a society that denies the reality of evil to pay it such inordinate attention—but under the guise of "fiction"! Presently, the subject of "the dark side" commands far more attention than in Agreda’s time. This is evident in the popularity of such themes as evil spirits and demonic possession in every type of writing—from movie scripts to philosophical and psychological novels—and to the extent that at any hour of day or night horror films can be viewed on tv, video, or dvd, and in the comfort of home. What might be achieved should equal attention be focused on understanding the shadow side of human nature?

Or is saturation how the shadow of human consciousness is playing itself out in an emptying, exhausting way? But what are the consequences to society? Is mass fascination with fictionalized evil a contributing factor in acted-out violence? Can we claim temporary cultural insanity?

Another related cultural anomaly may be the deafening intensity by which the decibels of sound tracks have been raised to back up explosive, nonstop violence on the screen. It is as though persons’ senses—along with their sensitivity to evil and violence—have been dulled, and so, in grand finale are indulging in a critical sensory-overload.

On the hopeful side, the above may signal a climax-before-collapse of a world-view based on the assumption that the world of the five senses is all there is. If so, what are the dawning indications of an expanded world-view? What hopeful signs may be an indication that the pendulum has begun its swing back from the extremity of rationality and materiality? Will a new consensus take us beyond the world of space and time? Will Agreda’s paranormal experiences, as well as those of ordinary people, come to be viewed as adjunct to the norm?

+ + +

If psychology is about the soul (or at least used to be), and sociology is about the collective interaction of lives, might the findings of parapsychology provide a third way through which to see our individual and collective lives within a multidimensional context? And even though research in the field of the paranormal has been ongoing for over a hundred years now, it has been severely hampered by a predominantly rational outlook. This has been in spite of well-evidenced data which has been amassed and scrutinized. An early example was an 1886 book titled Phantasms of the Living.2 Even earlier, the Society for Psychical Research in England undertook an apparitions census. To 17,000 people the question was posed:

Have you ever, when believing yourself to be completely awake, had a vivid impression of seeing or being touched by a living being or inanimate object, or of hearing a voice which impression, so far as you could discover, was not due to any external physical cause?"

Had Agreda been part of this survey she would have been among the nine percent who answered affirmatively and were questioned further. In compiling the study, all of the experiences reported were gone over and sifted out for error. From what remained, G. N. M. Tyrrell drew up a descriptive appraisal of apparitions which he presented before the sponsoring group as the F. W. H. Myers Memorial Lecture.3

Another census was performed by the Swiss Fortnightly Magazine in 1954 and 1955 in which 1500 replies involving personal paranormal experiences were received. Aniela Jaffé compiled a study from these in her book titled Apparitions and Precognition.4 Jung, in the preface to this book, remarked, "One doesn’t speak of these things, however; they simply happen and the intellectuals know nothing about them." In reflection he wondered why nobody thinks of asking the fundamental question of why the same old stories are repeated over and over again without losing their appeal.

Parapsychologists postulate two different views about ghostly apparitions. One—the spiritist theory—posits they are external, self-existing beings or "spirits." The other—the animist theory—accepts them as visible and audible, but as projections of the unconscious similar to hallucinations. Both views, however, understand the manifestations as autonomous occurrences, and, therefore, out of the conscious mind’s ability to create or negate.

Jaffé suggests that it is within the bounds of possibility that both explanations are insufficient and that one day the two theories may prove to be complementary. Could Agreda’s teenage apparitions have been a case of the convergence of the two theories? Going a step further, could her confrontations with vile and lewd characters have been manifestations of her own shadow self? If so, were they an expression of the rejected, repressed "other side" of her conscious personality’s piety and purity? In light of Jung’s "map of the soul," the manifestations would have had their origin in the personal level of Mary’s unconscious mind. Her predicament might then have been further complicated by simultaneously-arising manifestations from deeper, non-personal levels.

Questions concerning existence beyond space and time are premised on beliefs about the "hereafter." Therefore any discussions about hauntings and other paranormal phenomena also touch upon the subject of life after death. And here, no matter what the theologians may say the Bible does or doesn’t teach on the subject, ordinary people have always wanted to know more, and so have turned to other sources. One such source is folk tradition and its "ghost stories." Here apparitions are attributed to "discarnate" souls who are said to be "wandering at large" in a "nether world" with the hope of finding an opening back into the physical realm. Part of the same belief is that souls can become "stuck" between worlds, leaving them "earthbound." No longer a part of the physical world, they have yet to find a place of rest in another dimension. Not necessarily evil, they are truly "lost souls." Could this in-between realm be the "outer darkness" Jesus referred to as where the sound of "weeping" and "the gnashing of teeth" is heard?5

In less belief-specific language, phenomena such as Mary experienced are sometimes attributed to psychically-energized "fragments" of living or dead personalities. In more psychological terms, similar phenomena are viewed as "free-floating" anxieties, fears and other forms of psychic energy.

Belief that certain places are haunted is another familiar folklore theme, and one being given scientific credence in biologist Rupert Sheldrake’s theory of "morphic resonance." In his book, The Presence of the Past,6 Sheldrake expands on the idea that "fields of resonance" build up as "cumulative collective memories." Perhaps in Mary’s case the haunting presence of the past was another consideration. Had there been lingering imprints in the atmosphere of the convent, Mary would have been a likely percipient, particularly considering that the convent for generations had been her family’s castle.

Complex as the reasons may be, the question remains as to how she came to be the target of so distasteful an attack. How did the back-door into her mind happen to be open? As asked in the previous chapter, was it a matter of homeostasis? Does the life of the spirit as well as the body demand balance? Was it Mary’s extreme asceticism that set in motion an equal and opposite reaction? Was there a counterforce at work impacting her mentally, emotionally, and physically—pelting her with obscenities, tormenting her with fear of having displeased God, and pressing in upon her frail physical form with crushingly heavy weights? Even should this explain why, there is still the how. Nor can we help wondering who her tormentors were. With so many difficult and even impossible to answer questions it is tempting to fall back on Samaniego’s explanation that the disturbances were caused by "the Enemy," and let it go at that.

There remains, however, another perspective from which to gain further understanding into the psychological and spiritual forces converging in Mary’s life. This is that of another seventeenth century Spanish mystic—St. John of the Cross—who lived into the decade just before Mary was born. Her spiritual adviser would have been of the same generation as St. John, and possibly familiar with his descriptions of the "dark nights" of "soul and spirit," and his claim that the latter was "more horrific" than the former. Interestingly, this terminology is also descriptive of the psychological/spiritual "descents" about which Jung wrote—the one into the personal and the other into the collective level of the unconscious. Jung made clear that he wrote from his own personal experience. Most certainly St. John also did, and as one on a spiritual path markedly similar to Agreda’s.

The experiences of other contemplatives also suggest that the prolonged silences required of those who seek God in their innermost centers open them to the deeper regions of the unconscious where the remnant phantoms of fear, trauma and unfulfilled human lives and desires roam aimlessly. Jung has described the result of his own descent into these deeper levels as when he ceased to live for himself alone. He describes this as his "night sea journey"—his death of self-will—which led to his rebirth and to a sense of his life as having a transcendent purpose. But in coming to this higher perspective he too had his share of paranormal experiences. And it was through these experiences that he came to appreciate that under certain conditions "phantoms of the past" indeed do have access to the awareness of the living.7

The "nether world" is familiar territory in the experience of another psychiatrist, Kenneth McAll, who combines his clinical practice with his role as a lay minister in the Church of England. Born in China, McAll received his medical training at Edinburgh and then returned to China as a missionary-surgeon. During World War II he was interned in Japanese concentration camps along with some of his Chinese patients. When he returned to England after the war it was to complete a degree in psychiatric medicine in order to integrate what he had learned in the East into his practice as a Western physician of the soul.

McAll’s work is of interest to this study because it corresponds to Mary’s sacramental way of dealing with her haunting experiences. As she relied on self-examination, confession, and communion, so McAll came to rely on the Anglican’s Church rite of communion as his preferred means of assisting the healing of haunted minds, and sometimes haunted places as well.

In interviewing patients, he looks to their family tree for possible connections between the problems of the living and things left unsaid or unresolved with those no longer in physical form. He enlists his patients’ knowledge and memory for genealogical clues. Depending on what came to the surface, he next advises patients to ask forgiveness for or from the deceased. As a way of sacramentally completing the healing, he instructs the patient to receive the Eucharist on behalf of the deceased family member. It is interesting that his method so parallels the one Mary used to put her ghostly apparitions to rest, some of whom she even noted involved persons who had died.

Possibly from his many years in China, McAll’s awareness of ancestral influences goes beyond that of most Westerners. He also has spiritual gifts similar to Agreda’s—both insight and a remarkable clairvoyance through which he often observes souls finding their way into a larger life through the portal of the Eucharist. And if we think about it, the sacramental application of the Blood of Christ is both a numinously-charged and a symbolically-compelling means by which to bring healing to the family bloodline, or, as in Mary’s case, to deal with beleaguering apparitions of unknown origins.

My daughter met McAll in Southern California where he was giving a seminar on methods set forth in his book, Healing the Family Tree.8 Her notes included his comments concerning the West’s mistaken appraisal of the East’s emphasis on "ancestor worship." If Eastern religions have been misjudged for paying too much attention to ancestors, could it be in the West too little is paid? While the consciousness of the East may be more naturally multidimensional, could the West benefit from a more open-minded consideration of the wisdom behind deferential treatment of ancestors?

And what about Agreda’s ancestors? Should they be factored in as a possible contributing cause to her hauntings? Had they been, her method of dealing with the problem would have been remarkably in line with McAll’s recognition that the intercessions of the living sometimes are needed to "right the wrongs" of the troubled or troublesome dead. As one final note on generational influences: for those who experience this form of healing, the result if often a lasting sense of interconnected continuity, even when the family members involved were not known in this life. Compassion for those who came before seems to be the key, and also the key in Agreda’s ability to paranormally transcend physical limitations in order to reach out to the tribal peoples of the American Southwest.

+ + +

On a little different note, some of the experiences of comtemplatives and mystics are similar to those of persons having serious mental disorders. At times both appear to be speaking of a twilight zone about which the solid and the sane citizens of ordinary reality have no knowledge. Without equating the two, what might a comparative study of these two extremes reveal about the heights and depths of human consciousness?

In Jung’s map of consciousness there are personal levels and the deeper, collective levels, with the deepest being the "psychoid" realm where nature and God—the created and the uncreated—merge. Jung proposes this as the realm of origin for synchronistic happenings—those acausal events which, without having any direct connection to a situation, nevertheless are related to it through meaning. In Mary’s case, if the abbess and her sister nuns were harassing her in her outer, convent life, the apparitions were doing much the same in her inner, spiritual life. Yet the one had no direct, causal connection to the other—only the insight Mary could gain from the "coincidence" of the two, and how this could help her clarify the meaning and purpose of her life and God’s will.

At this deepest level, the boundary between good and evil fades as meaning rises up out of otherwise senseless happenings. Job, of course, is the biblical example. And like Job, Mary learned that evil is only evil until good comes of it. In her case come it did, as her year of torment became her ladder to God.

Tyrrell viewed apparitions as telepathically caused by an agent—living or dead—but constructed in conjunction with certain mental levels of the percipient. He regarded the phenomena as material "things" without physical occupants. He noted some fascinating characteristics of ghostly apparitions: that they did not necessarily originate with the percipient, but from some other source which had the ability to depict and project a convincing image. A case in point would be Padre Pio’s disguised monk. According to Tyrrell, such a manifestation could show remarkable likeness to a real-life person. Anticipating Sheldrakes’ "morphic resonance," he also held that not only images but an environment could be psychically projected and appear to the percipient as real. Here fans of the Star Trek television series will recognize a construct of human imagination and ingenuity called the "holodeck," where, for recreation and other purposes, crew members can select a virtual reality program with which to interact.

As for how to tell an apparition from a real person, the consensus was that this is not easily done, the reason being that an apparition can provide details as convincingly vivid as a fully-embodied person. Moreover, an apparition can stand out in space and appear to be as solid as a three-dimensional form. A person can even move around and view the image from different angles, much like a laser-projected holographic image.

Another place offering clues on the subject of apparitions is in the New Testament where Jesus’ post-resurrection appearances are detailed. Even earlier in the gospels, when Jesus comes walking on water towards his disciples they actually are reported as saying, "It is a ghost."9 But more often than ghost, the word used is "spirit." My concordance, in fact, defines "spirit" as "an apparition or ghost." An alternate definition is "to signify the soul, which continues in being even after the death of the body." Here the example given is of Stephen who, when being stoned to death, prayed, "Lord Jesus, receive my spirit."10 Additionally, the Bible speaks of "the spirit of fear," of "foul" and "unclean" spirits, of "evil" and "familiar" spirits. With these and many other examples offered, the word spirit, as used in the Bible, can mean the soul or some aspect of the soul which can be either in or out of a physical body, and include apparitions and other ghostly manifestations.11

In the census referred to, apparitions were sometimes heard to breathe, their feet to shuffle, or their skirts to rustle. In other experiences, apparitions were seen to smile, to talk and even to answer a question, if, that is, a person had the temerity to ask. For some the sense of smell was involved, and for others the sense of touch, particularly the sensation of cold. All told, the senses may not be as limited as previously assumed, or their five known ways of functioning limited to the physical world.

As for Mary, it is impossible to know exactly what she experienced or through what means. Nevertheless, an examination of this trying period of her life offers much food for thought, not only for the psychologist and parapsychologist, but also for the theologian, and for the student of mysticism as well. Her story, in fact, is illuminating for anyone seeking greater understanding of how the sensory world sometimes overflows its limited boundaries into an extended world—into Agreda’s omniverse.

+ + +

In taking the "natural" world—the ordinary one of the five senses—and the "supranatural" world—the world of spirits, angels, apparitions, ghosts and poltergeists—for two worlds, the mind becomes closed to the reality that it is all one world. But to those whose horizons extend to worlds beyond, the boundaries are like a mountain ridge which appears as a distant shadow in the haze of a summer’s sun, until coming closer and closer it is revealed for what it actually is.

According to the all-one-world paradigm, the phenomena in question—whether experienced by sinner or saint—differ only in degree and intent. The trance of the medium becomes the ecstasy to the saint. The out-of-the-body experience of the pharmacological mystic becomes the teleportation of the servant of God. The clue seems to be that the paranormal faculty thrives in a climate of dedicated service to humanity. Psychic abilities, in their highest function, are gifts from the Creator to human beings and intended to be used accordingly. Unfortunately they sometimes are used destructively or for self-aggrandizement. It is agreed that in this case the gift becomes detrimental to the user, and was so in the book of Acts when a magician named Simon tried to buy the gift of the Holy Spirit for his own purposes,12 and thereby attained linguistic infamy in our word "simony."

In the novitiate experiences of both Sister Mary and Padre Pio, each was forced to face fear-evoking images. Each was subjected to experiences in which the presence of dark and malevolent spirits were felt. As Tyrrell warns, there are valid reason why the mind tries to persuade the body to adhere to its own limited domain. In this way the mind tries to prevent life from becoming overwhelmingly complex. This point bears repeating because it may explain the resistance to research in the area of the paranormal, even though it is also the way of the upward and onward path that takes us beyond the world of duality—of good and evil—and into the mystic’s knowledge of the unity and the interconnection of the All.

+ + +

The sequence of the paranormal in Mary’s life is important, as is the unfolding pattern of her spiritual attainments. From these a supposition may be drawn as to how psychic gifts evolve into spiritual gifts, and how these then serve humanity as a whole. Mary first began conversing with God, and even having visions, as a young child. She later withdrew or became guarded concerning her inner life, until in her late teens she was plagued by apparitions and hauntings. After her spiritual victory—when she was able to forgive her sisters at the convent for their harsh judgments and ill treatment—she again experienced visions, ecstasies, levitations, and finally, the extensive teleportations in which her paranormal powers became the spiritual gifts that aided her in her life as a missionary, spiritual leader, and, in the end, one of the most surprising mystics of all time.

How fortunate she was to have had a spiritual director who could guide her through her adolescent years of doubts, fears, and inner struggle, a time when her physical, psychical, and spiritual selves were in conflict. The lack of this guidance explains why so many young people today fail to find their spiritual needs met in religious organizations not equipped to recognize and address their inner needs and conflicts.

Dr. Fodor has related many fascinating incidents of people who experienced trials similar to the young nun’s during periods of immense stress and crucial decisions. He has suggested that biology may have to revise some of its concepts and admit to the possibility of there being a force of human consciousness that can move objects at a distance without any physical contact. Chemistry also may need to account for the fragrances and stenches sometimes associated with apparitions. As for physics, this field already has allowed that physical laws can no longer be considered immutable. But perhaps most difficult of all will be religion’s admission that not only saints, but ordinary people as well, can and do have spiritual experiences that cannot be rationally explained.13

Tyrrell has pointed out that there is an independent faculty for creating sense experiences of a psychological nature. This auxiliary function of the physical senses corresponds on the psychological level to the same data-gathering senses as sight, touch, sound, smell and taste, and which psychic senses are also linked to the perception centers of the brain. In telepathy this parallel psychic function of the senses is operational, and as evidenced in the apparitions already examined, including Padre Pio’s "stenches." These psychic senses are as effective in telepathic communication as the physical senses are in the ordinary world. If this concept is difficult to grasp, part of the difficulty is the necessity of having to use words—verbal language—to discuss another mode by which thoughts are transmitted. In telepathy, according to Tyrrell, the communication is through thought forms, etheric images, apparitions, and whatever other means of communication can be established.

Because of the varied nature of telepathic communication, it is difficult to acquire data about this unconventional mode. Moreover, the transitory nature of an apparition makes laboratory analysis difficult, perhaps impossible, except in the case of the poltergeist which, in recent times, has come under scientific and even police investigation. Poltergeists are usually associated with youth—as in Agreda’s case—and attributed to adolescence as a normal time of life when there is an overabundance of psychic energy.

Hundreds of poltergeist cases have been recorded, including one reported in the Los Angeles Times a number of years ago, with a full account later given in Fate Magazine.14 A family that included three children felt forced to move out of a new home because of mysterious blows that seemed to come from an inside wall, and with a power that shook the house. Police and psychic researchers investigating the phenomenon concluded that the poundings were paranormally caused and directly related to the twelve-year-old son.

The study of poltergeists is one of the most fascinating of the paranormal. The word comes from the German: polter, to racket; geist, spirit. Thus a poltergeist is defined as a racketing spirit, or a noisy ghost. Well-documented evidence covering a period of several hundred years exists on this mischief maker. Spontaneous and uncontrolled, the phenomena illustrates how objects can be noisily tossed about without apparent physical cause. The noises, which are also paranormally produced, are explained as similar to apparitions, only here the manifestation is audible rather than visual. As Dr. Raynor Johnson explains:

We adopt the purely psychometric theory that a persistent dynamic memory of a focus of bottled-up energy in the psychic ether is the approximate cause, but that the phenomenon can only manifest itself through the release of this energy when a person of the right telepathic affinity comes into the neighborhood.15

In light of this, it should be mentioned that America’s most famous psychic, the late Edgar Cayce, commented that earthquakes "could be caused by the inner state of mankind," or what Jung called the collective unconscious.

In the years before Hitler took over Germany, Jung found the evil god Wotan "going on a rampage" in the dreams of his patients. Hitler, he said, did not lead the German people into unbridled evil, but was chosen as their leader because he represented what was already transpiring on a collective, unconscious level.16

Once, when I was talking with a group of young people in a county juvenile hall, their comprehension of what is termed "unexplained vandalism" (the release of bottled-up psychic energy?) led me to believe it is the same phenomenon as the poltergeist, only in this instance the psychic energy takes possession of living bodies rather than departed spirits, causing persons to rampage with no apparent cause.

Father Zephyrin Englehardt, in The Holy Man of Santa Clara,17 relates how Father Magín Catalá handled a nineteenth-century rampage. One very hot midday the people saw him in surplice and stole, walking down the Alameda of San Jose, California, exorcising a whole legion of devils who had come to vandalize that town. Suddenly everything became quiet. Then clouds of dust were seen to rise and terrible noises, howlings, and shrieks were heard, together with the sounds of bellowing beasts. Then once again all was silent in this place where public, outdoor devotions often took place. The account of this incident was carefully documented by then-living witnesses. The story recalls Jesus’ act of casting out a "legion" of demons who, entering a herd of pigs, went over a cliff and into the sea.18

Father Magín was highly precognitive and wrote an accurate prophecy of the San Francisco earthquake a hundred years before it happened. He, too, was also known for his levitations and teleportations. A story is told of how once, when his injured foot couldn’t take him to the scene of a service, he surprised the parishioners by transporting himself there. But of all his spiritual gifts the one he used most effectively was his ability to handle the racket-ghosts who often were intent on disturbing his religious meetings.

To some readers, the spontaneous phenomena presented in this chapter may seem impossible to accept on evidence alone, and without scientific proof. If so, recall the profound statement Thomas Edison made in 1921: "We don’t know what gravitation is. We don’t know what electricity is. We don’t know what heat is. We don’t know anything about magnetism. We have a lot of hypotheses, that is all."19

Yet, not knowing what electricity was, Edison nevertheless was able to direct it and bring it to productive ends. Taking a previously invisible principle, he demonstrated the possibility of lighting up the dark. Similarly, if paranormal occurrences are to emerge from the shadows of fiction, then they will have to be transferred to the world of serious inquiry. This could, in effect, lead to insight into how the visible and invisible realms of spirit and matter interpenetrate in the one, total world.

_____________________________________

Notes:
Chapter Four:

1. Memories, Dreams, Reflections, ed. Aniela Jaffé (New York, 1961).
2. Gurney, Myers, and Podmore, (London, 1886)
3. Published by Society for Psychic Research (London, 1942).
4. (New York, 1963).
5. Matthew 25:30
6. (London, 1988)
7. Memories, Dreams
8. (London, 1982)
9. Matthew 14:26
10. Acts 7:59
11. Cruden’s Complete Concordance, Winston, Philadelphia, 1930
12. Acts 8:18
13. Haunted Mind (New York, 1959)
14. Bayless and Gilroy, "Thumping Poltergeist," Fate, May, 1966.
15. Imprisoned Splendour (New York, 1953).
16. "Wotan" Civilization in Transition, in Collected Works, Vol. X (New York, 1964).
17. (San Francisco, 1909).
18. Mark 5:1-20.
19. Quoted by Mrs. Charles E. Cowan, Streams in the Desert (Grand Rapids, 1925).

CHAPTER V

THE INTERCONNECTING WEB OF ALL LIFE

. . . all things are the works of the Great Spirit [who is]
within all things; the trees, the grasses, the rivers,
the mountains and all the four-legged animals, and the
winged peoples; and even more important, [who is]
above all these things and peoples. Black Elk

The means by which Agreda reached the Native Americans of the Southwest was indeed extraordinary. But at least one tribe—the Jumanos—went to remarkable lengths on her behalf. This tribe’s devotion to the one they called the Lady in Blue is verified in the historical records. The records also suggest the interdependent nature of the out-of-ordinary communication between them. It was as though they were somehow on one another’s "wavelength," which at first seemed no more than a relevant metaphor, but on second thought appeared to point beyond a figure of speech to the role language sometimes plays in the comprehension of new ideas.

If imagination (rather than necessity) is taken as the mother of invention, then perhaps the mechanical means by which today our physical limitations are extended are indications of tomorrow’s possibilities for non-mechanically transcending these same limitations. Suppose the words, the similes, the discourses we use to describe communication inventions are an indication of the direction in which consciousness itself is expanding. Might this expansion, this comprehension and inclusion of more and more of existence into awareness, be how the human condition of separation and alienation is overcome? How might this work?

To be on someone’s wavelength would not have been a meaningful metaphor before the advent of radio in the early 1900s. Yet the frequencies of the electromagnetic spectrum upon which the radio depended always had been the enlivening, all-pervasive "stuff" of the universe. But since discoveries and inventions are inspired by and build upon one another, before the radio could be invented the principles of electricity had to be discovered. The proliferation of inventions this brought led to the radio, and the radio to the other instrumentations by which the information explosion was made possible, and by which civilization’s accumulative knowledge was made available to any and all who would access it. With this, together with the picture of Earth beamed back from space, the people of Earth began to see themselves as one people. And the emergence of a new paradigm was well underway.

Even before the radio, there was the telephone, and before that the telegraph. Before sound was wirelessly transmitted over great distances, it was carried over wires. Then came the question: What if the wires aren’t necessary? Of course for tribal peoples they never had been. But speaking of the "civilized" world, even before the wires were strung from pole to pole, their obsolescence was being intuited as "a force field" by which all space is filled, but which "humans could neither see, hear, smell, touch, nor taste,"1 Even before this inkling, the poet Coleridge had envisioned an interconnecting relationship between all that is:

The universe is a cosmic web woven by God and held together by the crossed strands of attractive and repulsive forces.2

Leonard Shlain, from whom the above thoughts are taken, has pointed to the words commonly used to describe electromagnetism as "web," "matrix," "waves," and "field," with the last the most common synonym. As an image, field suggests an open expanse over which pathways can cross. A field is also an invitation to enter into a co-creative relationship with nature. To plow and plant requires human initiative, but for the harvest the farmer is dependent upon nature’s response. Action and rest, giving and receiving, transmission and reception, agent and percipient—at the heart of the electromagnetism upon which the web of all life depends is the principle of polarity. This same polarity is also elementary to electricity’s positive and negative poles. Equally essential is the principle of magnetic attraction. Could these universally applicable laws have been operative in Agreda’s teleportations to New Spain? and to the welcome she received once there?

Shlain characterizes an electromagnetic event as "interdependent and simultaneous," "mysterious and wavelike," "immaterial and insensate." He concludes that "electromagnetism resembles a spirit"—its two poles always striving to unite—"and it is only when they do that energy is generated," to which might be added, and things happen!3

Who is to say that the electromagnetic field (which is purported to have forty or more octaves of a literal infinite number of frequencies) is not how Agreda both communicated with and appeared to the Jumanos? In the story this chapter relates, she didn’t appear as she had before—to an assembled group—but to each family in the predawn of their individual tents. Nor did she come this time as their teacher, but as one bearing a message of divine interaction—a role traditionally assigned to angels.

Angel or teacher-from-the-sky, the Jumanos seemed to have been perfectly comfortable with the idea of spirit beings, and equally receptive to the manner in which their Lady in Blue now appeared. Perhaps it was because of the urgency of the circumstances that this time her appearance was over a somewhat higher wavelength, a difference such as that between radio and television frequencies.

Thinking about this, I was transported back to 1945 when, as Woman’s Editor of American Broadcasting Company in Chicago, I took part in television’s first commercially-sponsored programs. Vivid in my memory are the complexities of these live and experimental productions—the camera crews, the sound engineers, the lights, the microphones, the overhead and underfoot tangle of wires. And I smile to think of the simplicity with which Agreda pulled off an event with such obvious parallels. Nor can I help but wonder what inventions the coming years will bring which she already will have prefigured.

With the new terminologies of quantum physics and lightning-speed technologies, a new idiomatic vocabulary is on the tip of every tongue. And through its imagery a language for exploring consciousness itself is in place. As the universe is conceived of as expanding, so is consciousness. As a person’s consciousness expands so does that one’s perception of reality and what is humanly possible. And as our individual perceptions evolve, so the bar for humanity collectively is raised. The most fundamentally important realization presently dawning is that much of what previously was believed to be impossible is now taken for granted.

In just a few short years, global communication has become instantaneous. For a number of practical purposes, time and space have been transcended in ways inconceivable in Agreda’s day. Why then should further expansions of the humanly possible not be expected? What new developments even now are on telecommunication drawing boards? In terms of the adage that whatever the human mind can conceive it can achieve, where might the future be going? Or in terms of Plato’s archetypal "forms," what eternal blueprint is guiding the present transition from civilization to globalization? Could the World Wide Web have been conceived except for its preexistence as an universal pattern? In answer Peter Russell comments:

We, the billions of minds that make up this huge "global brain," are being linked together by the "fibers" of our telecommunications systems in much the same way as are the billions of cells in each of our brains.

Could it be the interconnectivity of the human brain that the Internet is replicating?

Through this rapidly growing network of light . . . . [w]e are moving into a world without walls, where distance is no separation.

Russell then relegates our present "Information Age" technology to "just the current focus of our development," beyond which lies "a final technology," with

. . . the next major transition [being] to what we might call the Consciousness Age—a period when the exploration and development of the human mind will become our major focus.4

Research ongoing at Belgrade University is seeking "a deeper, biophysical understanding of the nature of consciousness and transpersonal phenomena." Dejan Rakovic writes:

It is currently estimated that the problem of consciousness belongs to the ten most significant scientific problems, owing to its potential scientific implications, including a possibility for deeper understanding of some ultimate philosophical/religious questions.5

+ + +

In the early 1970s, when Agreda’s life first captured my interest, my goal was to understand her paranormal abilities. I was looking for answers as to what triggered her unusual gifts. I wanted to know how these were related to her spiritual life—how what she did arose from who she was. My interests were in psychology, parapsychology, and spirituality. I didn’t bother to find out who might be interested in her story. I only knew I was, and was willing—maybe even compelled—to follow where this led. Even so, I was unprepared for how readily the well-documented evidence of her paranormal activities was dismissed as "preposterous." Typical was a conversation I recall with a research librarian at the California State Library. She asked how Agreda had come to the Southwest, but in response to my attempt to explain, raised her brow derisively as if to say, "Come now, you don’t expect me to believe that"!

My brothers and other hard-science members of my family didn’t take my interests in the teleportations of a seventeenth century nun any more seriously. And yet it was surprising they didn’t. Even then the leading edge of science—at least physics—already had made the shift from a Newtonian to an Einsteinian worldview. But it would take another generation before the gap would begin to close and the rest of us begin to catch up. Someone once proposed that all truly new ideas appear in four stages: first to those considered on the lunatic fringe; second, to the artistic community; third to the geniuses; until finally the idea is acclaimed by nearly everyone. In Agreda’s case, who will be first to recognize the relevance of her life to our lives today? Will it be science or spirituality? Or will both come together in recognizing her relevance is to the study of consciousness itself?

In pursuing the enigma of Agreda, I believed the evidence would speak for itself. I felt her story needed to be told for what it had to say about the untapped powers with which all persons, in varying degrees, are innately endowed. But after years of research on both sides of the Atlantic, I finally concluded that where Agreda was concerned disinterest was as much a problem as disbelief. Those who were interested in her life as a mystic and a candidate for sainthood saw her gifts as inexplicable "miracles of God," and wanted it left at that. At the other extreme were those interested in the paranormal aspect of her activities, but for whom the highly religious context out of which her gifts arose was a stumbling block. It was as though I had hold of a tiger with two tails pulling in different directions! And so I set the manuscript aside.

Now, a generation later, the disbelief gap is closing as the study of consciousness is moving to the top of scientific inquiry. Emil Jovanov, among numerous others in the academic field, is researching the brain’s electrical and magnetic signals, and comparing how the different levels of consciousness are characterized by brainwaves of different frequencies. These range from low-end sub-delta and theta waves up to high-end beta and gamma measurements. He comments:

At the end of the 20th century, contemporary science considers itself capable to cope with the ultimate secret of Nature—consciousness. Philosophers, psychologists, neurophysiologists, physicists, engineers and other scientists investigate the problem from their own point of view, . . . but the answer must be one and unique, as consciousness itself.6

A chart in Jovanov’s paper suggests the lowest frequencies may indicate states where individual consciousness merges with collective levels. Presumably this could be the deep levels mystics experience as unitive consciousness, or that meditators report as an "oceanic" sense of gently floating in a sea of oneness. At the other extreme awareness may also be transcendent, but here, rather than deeply relaxed, the state is highly "excited" and intensely focused. A study of the charts of seven yogis shows that as their meditations progressed the mid-range waves of ordinary awareness gave way to extremely high or fast-wave activity, and then subsided and returned to mid-range. Compare this to Agreda’s sequence discussed in the last chapter, when, after receiving Communion, she would fall into ecstasy, and next find herself in the midst of the native peoples of the Southwest. On return to her usual awareness, she would be back at her convent in Spain fully cognizant of what had transpired.

Because the meditation practices of Western mystics have become something of a lost art, most current studies involve Eastern meditation techniques. There are, however, studies of Western individuals known for their abilities to transmit healing energies. In experiments conducted, their brainwaves slowed to low-end ranges during healing sessions, and then, at the conclusion of the sessions, returned to ordinary waking frequencies. Studies also showed healing states as significantly different from "meditation-based" states. Taken altogether, these and other findings appear to confirm both Eastern esoteric and Jungian psychology’s assertion that human consciousness is multidimensional.

As for Agreda, were the various levels on which she functioned an indication of what is more broadly possible? Relevant to the study of consciousness, could her gifts be an indication of the direction in which humanity is evolving? Does her life suggest how our abilities and our commitment to the higher good need to go hand in hand? Was she part of an advance guard of exceptional human beings beckoning all to follow? If so, how might expanded awareness such as hers revolutionize the dualistic thinking by which the Western psyche has been split in two? At some critical point, could the yogis’ and the mystics’ awareness of the unity of all that is become a new East/West collective consensus? And would this signal the healing of the great divide?

Agreda made a conscious choice to surrender her life and her gifts to the will of God. It was out of this choice that she was led to America. A long-standing belief in the East sees states of consciousness as relevant to a series of interpenetrating "bodies" of different frequencies. From this viewpoint, Agreda’s "impossible journeys" would have been in a higher frequency body in which her conscious mind could extend its awareness to distant places. But what seems equally important to consider is the makeup of the people to whom she was drawn, and how it was possible for them to perceive her presence. How did they happen to be on the same wavelength?

Joseph Epes Brown places Native American spirituality among "the great spiritual traditions" of the world, noting that the higher truth by which they lived was their "relationship to nature, and the profound values reflected [in their] many rites and symbols."7 As evidence, Brown offers the words of Black Elk quoted at the beginning of this chapter. The tribes Brown studied, and certainly those to whom Agreda appeared, were peoples with an innate understanding of what it meant to live in harmony and cooperation with the Great Spirit.

Agreda was of the lineage of Francis of Assisi who, as a nature mystic, would have been in tune with Native American spirituality. Both were known for regarding all of creation as animated by Spirit. Further back Francis’ lineage was the French Celtic spirituality of his mother. Similarly inclined was the fourteenth-century Meister Eckhart who understood God as calling us "from nothingness into being," and as having "created all things not in such a way that they existed outside . . . beside . . . or beyond," but in whom beingness itself was to be "found," "received," and "possessed."8

Perhaps the story this chapter tells—the mystery of our interconnectivity—is the next stride in consciousness we are poised and on the brink of making. In some ways it is a "hundreth monkey" story: Agreda’s presence in the Southwest was at first known to the few, then to the many, and finally there was that all-at-once gestalt by which the tribes of an entire wilderness region became aware of her presence and that of the Franciscans. What was equally surprising was the open-armed welcome both were given. How can this be explained other than the manner in which the gospel had been presented to them? My guess is that Agreda’s was not a message of fear because fear was something she had overcome. Rather it was a message of love which was the basis of her relationship to the divine. I like to think that the words she spoke were from her heart and not her mind, or that they were utterances of the one she knew as the Holy Spirit. And when I imagine her addressing tribal peoples, I imagine her words are being received as coming from the Great Spirit. Could the secret of their communication have been their mutual recognition of the one, all-pervasive Spirit?

We know Agreda won their trust, and that because of her they also trusted the Franciscan missionaries who followed. There are some who say this trust was misguided. But how will we ever know? Agreda followed both her heart and the will of God to the utmost of her ability. And for those she visited she may have made the inevitable easier. If the desire of her heart was to follow the gospel directive to take its message to the ends of the earth, in her day that meant New Spain. If from childhood she had understood souls as needing to be shown the Christ way to heaven, then this would have been her goal. But if the image of heaven in the minds of those to whom she came was not the same as hers, who is to say there are not numerous heavens? Even Saint Paul, in describing his ascents, experienced heaven as multileveled. As the cosmology and worldview of Agreda’s day both colored and limited her understanding of the scriptures, so are our perceptions as through "a glass darkly." For all we know, Agreda still may be teaching those attuned to her wavelength, or leading souls who today are lost in a nether world, and in need of finding their way to a higher, happier "hunting ground." Once consciousness is understood as multidimensional, or heaven as multileveled, the imaginable possibilities become infinite. But beyond all such speculation is the sobering realization that looking back we are witness to what was a great tragedy in the interruption of a way of life that had worked. It was a great tragedy, as well, for all of our lives in the Western world in that we didn’t learn from a people who knew the secret of how to live in harmony with all of life. Ultimately, for whom will the tragedy be greater?

+ + +

From so great a diversion let us return to the semi-nomadic Jumanos who were so influenced by their Lady in Blue that every summer, for seven consecutive years, they walked from what is now Louisiana and East Texas to the region near present-day Albuquerque. At Agreda’s request, they repeated the journey year after year in an effort to persuade the Franciscan priests there to come to their tribal homelands to baptize their people. Either the priests failed to understand their requests, or they were too understaffed to comply. In either case, since the Jumanos were unknown to the Franciscans, the language barrier would have been formidable. Agreda, on the other hand, appeared never to have had a problem in communicating with tribal peoples, nor they with her. Since the possible reasons why are the subject of another chapter, for now it is enough to assume that the level on which communication between them took place was not the usual one. The same, however, was not true for the Franciscan friars. There were those occasions when Agreda was in their midst and when Franciscans also were present, but whereas the tribal peoples saw and spoke with her, the Franciscans didn’t. To them she was invisible. How this is known is because back in Spain she reported what she had observed the priests doing, and which they later verified.9

From historical evidence gathered during Agreda’s lifetime, she was known to have covered the West and Southwest fairly thoroughly during the eleven years of her North American missionary career. The Jumanos (a name with many spellings) were the first to make her activities known to the small group of friars at Albuquerque. These few were the remnants of the original band of twenty-six priests sent to New Spain by the Spanish Crown. The small but faithful group now attempted to cover the immense area abandoned by the Spanish military when, after a century’s trial, they finally realized the fabled Cibola was but a cluster of buffalo-hide huts, and not the city of gold they had expected to discover.10

Two of the most dedicated of the remaining few were Father Juan de Salas and Father Alonso de Benavides. Two years after Agreda’s initial teleportations, Father Benavides was appointed Superior of the Franciscan Missions of all of New Mexico. Father Salas had been acquainted with several tribes whose dialects he spoke, but when the Jumanos arrived at the Mission San Antonio, recently founded at Isleta near Albuquerque, he was at a loss to understand what the Jumanos were trying to tell him: that a beautiful young girl, dressed in the same garment he wore but covered with a cloak the color of the sky, had become their teacher? and that she had directed them to travel toward the setting sun to the exact spot of his mission?

Perhaps the fault was not so much Father Salas’ linguistic ability but his failure to comprehend how a young girl could be wandering alone in the American wilderness. What puzzled him was that the tribal representatives who approached him showed knowledge of the Catholic faith. This, however, he was able to reason away by recalling that tribes sometimes told neighboring tribes what the friars had taught them. He talked the matter over with Father Benavides who agreed that this probably was the explanation. For this reason the Jumanos’ request went unheeded. Yet even had the priests been able to communicate with this distant tribe, there still would have been the matter of too few priests to cover the mission post and accompany the Jumanos back to their tribal lands.

Disappointed, the Jumanos returned to their villages, until at the insistance of their Lady in Blue, they came back again the following summer with the same request—and again and again and again—every midsummer between 1620 and 1628. Although Father Benavides had begged the King of Spain to send additional friars and Philip, in 1621, had allowed thirty additional religious for New Mexico, travel and communication was so slow the additional recruits still hadn’t appeared.

This, then, was the situation in the summer of 1629. Whereas the Jumanos previously had traveled as a band of twelve, their number this year was increased to fifty, including the head chief whose manner suggested he didn’t expect to be refused. When the band arrived, Father Benavides, by then custodian of all the missions of New Spain, was at Isleta waiting to be relieved by the newly-appointed custodian, Father Esteban Perea. From there, Benavides intended to journey to Mexico City for a new assignment. Trying to appease the Jumanos, whose request he still could not grant, he and Father Salas suggested that the emissaries camp at Mission San Antonio for a few days rest before returning to their tribal headquarters some three hundred miles away.

It was three days later, on the twenty-second of July, that the newly-appointed custodian arrived from Mexico City. With him were the thirty religious King Philip IV had promised. The first business on the agenda was to deliver a letter from the archbishop in Mexico City, Don Francisco Manzo y Zuña. The letter asked that the friars try to verify a story about a nun in Spain who claimed to be visiting the territories of the New World in some strange, supernatural manner.11 The letter requested that if, in penetrating undiscovered lands, any friars should observe tribal peoples who showed signs of having been indoctrinated in the Catholic faith, to report this information to the archbishop in Mexico City. The nun they sought had even named certain unknown tribes which might serve as a clue. One was the "Titlas," thought by the archbishop to refer to the Tejas. The other was the Jumanos!

The new custodian, Father Perea, discussed the contents of the letter with the friars stationed at Mission San Antonio, who, as you can imagine, received the news with great jubilee. So Father Salas’ ability to decipher sign language had not been at fault! It had been his lack of faith. In the excited conversation that followed, the friars decided that the Jumanos (who still were camped at the mission) had undoubtedly been taught by the nun in question!

The historian Vetancourt"12 recounted that Father Garcia de San Francisco, one of the newly-arrived friars, brought with him a small portrait of Mother Luisa of Carrion, known in Spain for her sanctity and reported to have received the gift of bilocation. It was agreed to show this miniature to the emmisaries to see if they recognized her as their Lady in Blue. After examining the picture, they shook their heads. Their Lady in Blue was dressed the same, but she was younger and more beautiful. Since Mother Luisa was of the Franciscan Order of Poor Clares, this at least told the friars that the nun who came to them "not on a horse, but flying through the sky," belonged to their own Franciscan order.

Father Perea, naturally anxious to expand the work of conversion in his newly-appointed territory, agreed to make the exploratory trip at once. He asked for two friars to volunteer to accompany him and the tribal delegation on their journey back home. He pointed out the dangers of the wide wilderness, informing the friars he could only spare three soldiers to accompany them. Father Salas was the first to volunteer—perhaps trying to make amends for having refused their pleas for so many years. Knowing several dialects, he also had an advantage over the newly-arrived friars. The party would have to cross through the unfriendly territory of the dangerous Apache. The other priest chosen for the trip was Father Diego Lopes. Within a few days, the three priests, three soldiers, and fifty Jumanos were on their way.13

They traveled in an easterly direction at first, inclining southward after a few days. After they had been on the road for ten days, they reached what is now Wichita Falls, Texas, located on the Upper Red River. It was here that one of the strangest events of the entire Agreda saga took place.

The band of Spaniards and Jumanos were met by twelve ambassadors of the Jumano tribe. On meeting the priests, they knelt before them and kissed the hems of their robes. They then venerated the crosses the priests wore around their necks, doing so in a manner that suggested they had been taught how to do this. They explained they had come to meet their travel-weary tribesmen and to plead with them to return home as swiftly as possible because the water holes the Jumanos depended upon had dried up and the buffalo had left. Because of this their village was threatened with starvation. What was worse, their shamans had grown impatient because the travelers had been gone so long. As a result, mistrust had been bred among some who were alleging the Lady in Blue could not be relied upon. Hadn’t her priests repeatedly refused to help them? Moreover, the tribal shamans had predicted that the fifty who made the long trek through swamp and wilderness would never return. Because of this, they had ordered the entire Jumano village to strike tents on a specified morning and seek new hunting grounds. Under these circumstances the tribal members had no choice but to follow the shamans’ advice. And they would have, except for what happened next.

It was just before dawn when the Lady in Blue appeared before each of the Jumanos and urged them not to leave. She promised the priests were even now drawing near. She pleaded with them to wait just a little longer—only a few more days. She instructed them to send a group ahead to greet them, and even predicted the exact spot where the two groups of travelers would meet.

+ + +

Apparitions are known sometimes to be seen by a number of persons at once. In this case, however, each one saw the Lady in Blue as she appeared to them separately, or in the family units of their own tents. Were the appearances simultaneous or in continuum? Or is this even a valid question for an event occurring within a differentent space/time framework? Perhaps the event was what Professor William Tiller at Stanford refers to as occuring within negative space/time which is magnetoelectric rather than electromagnetic in nature, and in which movement does exceed the speed of light.14 Tiller and others appear close to understanding the physics of some of the more puzzling phenomena surrounding Agreda.

Beyond the mechanics of how Agreda managed to project her image to each of the Jumanos separately, is the amazing fact that she not only did so but succeeded in communicating the urgency of the situation. The Jumanos’ immediate response was to call a meeting of the tribe to decide whether or not to strike their tents and abandon the territory as the shamans had urged, or whether to believe the Lady in Blue and heed her implorings. As it turned out, they voted to select their twelve most trusted men, who immediately set out to learn if, as the Lady in Blue had insisted, the priests were on their way.15

Three days later, the twelve met the friars face-to-face. Although Father Salas could not as yet inform the Archbishop of Mexico who the Lady in Blue was, he at least could assure him that the letter from Spain had indeed told the truth: In some mysterious manner, tribal peoples were being instructed in the Christian faith, and by a brown-robed woman who also wore the blue cloak of the Poor Clares.

The scouts were so joyous that their tribe was to be visited by the long-awaited priests that they ran ahead to pass the word along to the entire tribe that the travelers would soon be returning, and to assure them that what the Lady in Blue had predicted indeed had happened. When the camp received this news, it made immediate preparations for a hearty welcome of the priests’ party.

The Lady in Blue appeared again, this time to help them garland two large wooden crosses which they planned to carry at the head of the celebration parade. This done, ten thousand Jumanos marched out to met Fathers Salas and Lopez and the returning tribal delegation.

One can only imagine the enthusiasm with which priests and returning Jumanos were met when they were encountered by the entire tribe at the exact wide spot to which the Lady in Blue had directed them, and where they had constructed a bower of branches and flowers to serve as altar for their first masses. The priests and accompanying soldiers adored the crosses the Jumanos carried. And when the priests drew out the crucifixes they wore about their necks, the Jumanos came up to kiss and venerate them with the same devotional gestures. Father Salas reported that this made such an impression on the soldiers that ever after that they adopted the habit of placing crosses outside their tents and emulating the Jumanos’ example of devotion.

Using appropriate signs, Father Salas asked the Jumanos if they wanted baptism. In one voice all shouted they did. The tribal leaders communicated that this was the purpose for which they had assembled. The priests then told the leaders to pass among the tribe and explain that those who wished to be baptized should raise their hands from the place where they stood so that the priests would know. Not a few, or even many, but all raised their hands, with mothers holding up the hands of the infants in their arms.

The friars remained at this campsite for several days, preaching and teaching the people to pray. The Jumanos were exact in their attendance, never being absent, neither for the morning nor the afternoon services. While the instructions were being given and masses said, messengers from other surrounding nations kept arriving to request that the priests visit their tribes and teach them also. They assured Father Salas that the same Lady in Blue had been their teacher as well. Just how the news was communicated was left to conjecture, but then primitive peoples seem never to have needed telephones!

Knowing they would have to shorten their visit in order to return to the San Antonio Mission for assistance and supplies, the two friars called all the people together for a final mass, promising to return and establish a permanent mission. Father Salas addressed them, as he always did, through sign language. They should go every day, he told them, to pray before a cross that had been placed on a pedestal in their village. God would help them, he promised.

As news of the priests’ soon departure spread, the unexpected again happened. At three o’clock in the afternoon the Jumanos began bringing their sick to be healed, and they continued doing so until ten o’clock the next morning. There were so many sick that all each priest could do was pass among them, making the sign of the cross over them. As this took place, Father Salas read from the gospel of Luke about how Jesus healed the sick. How the Jumanos understood these stories we are not told. Possibly the Lady in Blue was again present to them but not to the priests and served as their interpreter. Or could the words themselves have been secondary to a spiritual anointing under which the priests were functioning? Or could it have been the Jumanos’ heightened faith by which a magnetic field inducive to healing—a healing environment—was created? Perhaps it was not any one thing but all things working together to create an atmosphere in which healing could occur. Will healings such as described here and throughout the New Testament be understood one day not as supernatural but as occuring according to natural laws not presently understood?

However the Jumanos were healed, according to Father Salas the sick rose immediately, well and healed, with "More than two hundred . . . cured in this manner."

_____________________________________

Notes:
Chapter Five

1. Leonard Shlain, The Alphabet Versus the Goddess, Penguin (N.Y., 1998), p 384
2. Ibid
3. Ibid, p 385
4. Peter Russell, Waking Up in Time, Origin Press (Novato, 1998), pp 28, 154
5. Dejan Rakovic (Belgrade Univ., 1998 research paper titled "Towards a New/Old Humanism"
(rakovic@etf.bg.ac.yu)
6. Emil Jovanov (University of Alabama, date? research paper titled "On the Methodology of EEG Analyses During Altererd States of Conscious"
7. Joseph Epes Brown, The Spiritual Legacy of the American Indian (Pendle Hill, 1964), p 27
8. Meister Eckhart quoted in God Within, Oliver Davies, Paulist Press, (N.Y., 1988), p42
9. Fra Alonso de Benavides, Memorial of 1630, translated by Mrs. Edward E. Ayer, annotated by Frederick Webb Hodge and Charles Fletcher Lummis (Chicago, 1916). Also published in Land of Sunshine, 13, 14
(Los Angeles, 1901). See also Charles W. Hackett "The Journeys of Mother María de Jesús de Agreda to La Quivira, " Pichardo’s Treatise on the Limits of Louisiana and Texas (Austin, 1934).
10. William Donohue, "Mary Agreda of the Southwest," The Americas, Jan., 1953.
11. Don Francisco Manzo y Zuñiga, Archbishop of Mexico, "Relación de la Santa Madre María de Jesús, Mayo, 1682," in Documentos para la Historia de Mexico, 3rd series, I.
12. Fr. Augustin de Vetancurt, O.F.M., "Chronicle of the Province of the Old Evangelist of Mexico," Biblioteca Mistoria de la Iberia, IX (Mexico, 1871).
13. See Perea, Verdadera Relación de las Grandiosa Conversión que Ha Avido en el Nuevo Mexico (Seville, 1632).
14. From discussion on Dr William Tiller’s "Model of Positive/Negative Space/Time" in Vibrational Medicine, by Richard Gerber M.D., Bear & Co. (Sante Fe, 1988), 143-147
15. Fray Alonso de Benavides, O.F.M., The Memorial of 1634, translated and annotated by Frederick Webb Modge, Agapito

CHAPTER VI

THE SACRED AND UNBROKEN HOOP

Heaven’s net is wide;
Coarse are the meshes,
Yet nothing slips through.
Lao Tze

With the din of the noisy farewell still ringing in their ears, the small band of priests and soldiers, accompanied by a large group of Jumanos, turned westward towards the San Antonio Mission. The Jumanos had been fearful of the priests’ crossing through unfriendly Apache lands. Contrary to their fears, all along the winding pathways they were met by apparently friendly tribes who seemed as mysteriously drawn to the procession as bees to the nectar of flowers. In every instance these tribes, who were unknown to the priests, begged the Franciscans to remain with them. One of the most insistent groups was the Tejas, who indicated they too had been taught by the Lady in Blue and wanted to be baptized.

Upon hearing the name of the Tejas, Father Salas recalled the archbishop’s letter in which this tribe was mentioned as the other one named by the nun. With this added encouragement he was inspired to hasten on to Isleta in order to get his report on its way to Mexico City. He felt certain this would bolster chances for new exploratory expeditions to other unknown tribes the Lady in Blue had mentioned visiting, and to whom she had urged priests be sent.1

Several questions are raised in the priests’ homeward encounter with so many unknown yet friendly native peoples: How did they know that the friars were coming, and with sufficient accuracy to intersect with them along the way? Were they guided by an instinctual sense of knowing? Or was knowledge of the party’s whereabouts revealed in a way more comparable to clairvoyance—to seeing things clearly but out of range of normal vision? Or had the Jumanos telepathically informed neighboring tribes of the route the party would be traveling? Could the Jumanos accompanying them have been mentally communicating their whereabouts in a manner similar to present-day electronic tracking devices? However precognition occurred, was it along the line Jung meant by a "collective psychism"? By this did he intend the activation of a deep level on which all persons are connected, but which tribal peoples matter-of-factly accept and depend upon? Was this deep-level connection what Black Elk so poignantly recalled?

In the old days when we were a strong and happy people, all our power came to us from the sacred hoop of the nation, and so long as the hoop was unbroken, the people flourished.2

Studies of tribal societies suggest their modus operandi as a unit rather than as individuals. Sometimes this is taken to mean that individuality is the more evolved state of consciousness. But under what circumstances is this so? Does the sense of being a separate individual necessarily lead to a more meaningful and fulfilled life? Or is this an inflation of a Western "civilized" world towards "primitive" peoples?

In the Gospels, Jesus is observed drawing individuals out of the crowd and elevating them to a position of importance in the sight of God. Also evident is the Gospel’s lack of status determinants for entering the kingdom of God. It is come not according to education, wealth, or even moral or mental health, but to the poor, the infirm, the meek, the penitent, and those who mourn. By and large, these are the ones being called to a new awareness of divine interaction in their personal lives. But then, in his final instructions, Jesus calls those closest to him to a still higher level of consciousness in which they are to function as one mind and one body. He promises that in this way he can continue to be with them. In their unity with one another they will know their oneness with him, and through him with the One—the Father. As his corporate body they will do even greater things than he has done. Where even two or three are in agreement, whatever they ask in his name will be done.3 Is the implication here that the process of attaining wholeness as an individual is only a stepping stone to a state of consciousness beyond individuality? And is the next stage an expanded awareness of being part of a larger whole? John Sanford, in his study of the Gospel of John, hones in on a fine distinction:

The wholeness of the individual is not found in a person as an isolated unit, but in a whole person who lives in creative and conscious relationship with others. In fact, our individual reality does not exist apart from our relationship with others, for we are, in the final analysis, small units interrelated with a creative Oneness that embraces eventually the whole cosmos.4

Here Sanford gives new meaning to unitive consciousness, and to the sacredness of the unbroken circle. But if broken, what happens then? When the vision of unity is lost, what are the consequences? Many would say this is the state into which present civilization has fallen; where in the West the square of materiality dominates; where houses are squarish and the world is still held to have "four corners." Conversely, in Native American spirituality there are seven directions, with the seventh being the inner self, and the governing motif the eternal circle:

The life of a [human being] is a circle from childhood to childhood, and so it is in everything where power moves. Our tepees were round like the nests of birds, and these were always set in a circle, the nation’s hoop, a nest of many nests, where the Great Spirit meant for us to hatch our children.5

Some hold that those native to the North American continent originated in the Orient. Esther Harding notes similarities between tribal consciousness and the Eastern mind, and how the Western mind differs:

The intense concern with the personal life that is so characteristic of Western civilization is unknown among primitives. Orientals too have it in strikingly less marked degree than do Occidentals. In India, for instance, the dominant religious teaching is that the goal of life consists in loss of the personal ego through union with or mergence into the All-Consciousness, the Atman.6

Harding wonders if "the Western concept of the importance of the personal soul" offers a clue to the disillusionment so often suffered mid-life in the West. She asks if this could be because the ego is intended to be replaced by "a new centre of consciousness"—the Self.

Certainly the Hindus have explored the inner realm of the human psyche far more deeply than we have, for while we have been concerned with the problems of the outer world, they have been profoundly occupied with those of the soul.7

Is it possible the paths of East and West will meet at the top of the mountain? Harding looks for this possibility in the West’s further explorations of the hidden depths of the psyche—as above so below—as humanity is one in its collective depths so it is one on its sublime heights. Coming to light in the field of comparative religion is the surprising similarity between the teachings of Buddha, Lao Tze, and Jesus. Also noteworthy are Eastern parallels to Agreda’s feats of consciousness:

In the Orient, especially in India, the ideal of culture has been related to the conquest of the forces of nature within the human being, . . . Religious training seeks to make conscious the psychological happenings that normally go on below the threshold of consciousness. Through these disciplines the adept acquires conscious control of energies that usually function autonomously. This is accompanied by certain psychic experiences described in the texts as being of the nature of an expansion of consciousness beyond the ego stage, with a consequent freeing from the passions and desirousness that bind [persons] unconditionally to the world.8

From the above Jungian point of view, the problem is in the individual’s failure to evolve beyond the ego stage, and to therefore remain in the repetitive struggles of "desirousness." With development arrested at this stage the individual becomes progressively more isolated and alienated from fulfilling relationships and from a meaningful function within a community. When ego development fails to lead to the Self’s knowledge of the principle of unity, then the last state is a regressive and isolating individualism. On the other hand, if the ego lays down its life for the greater life of the whole, then the Self becomes the integrating center of the whole person, and the person remains both inwardly and outwardly connected. The same principle is central to Jesus’ teachings in which he speaks of the necessity of having to lose one’s life in order to gain it.

Agreda, late in her life, reported that having experienced the "first death" she had no fear of the "second death." Her birth into unitive awareness had come at an unusually early age. Still in her teens and motivated by love for faraway souls, she was transported to the other side of the world, and there she met a people with whom she could share God’s love—not just for them collectively or impersonally, but for each one individually. Thus her ministry was a reflection of her own synthesis of the personal and the transcendent.

Those in the East who have studied Yoga under a master have learned the importance of attuning their minds to that of their teacher, thus allowing their consciousness to be lifted to the master’s level. Saint Paul urged something similar in instructing Christians to "put on" the mind of Christ, or to "let" this same mind be in them.9 Saint Francis several times experienced his consciousness merging with the crucified Christ. On one occasion a voice spoke to him from the cross. On another he received the marks of the crucifixion in his body. For Agreda, the cross was also a touchstone, and before which she would fall into ecstasy. The Jumanos, then, were well advised in Father Salas’ parting instructions to pray daily before the cross. As a tribal people they would have understood the language of symbolism and the cross as where heaven and earth met. To them the Christian mysteries may have felt strangely familiar, and more easily incorporated into their own spirituality than might be imagined.

+ + +

Certainly the small band of priests and soldiers must have been awe struck by the events just passed and those now occurring as they made their way back to their home mission. What explanation could there have been other than they were witness to the hand of God at work? And the tribal peoples would have agreed wholeheartedly, but with the difference that for them everything was viewed as a manifestation of the Great Spirit. While the priests and soldiers looked upon precognition as supernatural, for tribal peoples it was the practical means of distant communication provided by the Great Spirit. Based on their intuitive knowledge of the interconnection of everything, such was to be expected. But beyond the anthropological view that this is how primitive consciousness naturally functions, could there be an explanation that does not preclude more highly differentiated consciousness from developing intuitive communication skills? Would a unified field of consciousness theory have room for both unitive and individual consciousness? If so should the two be viewed as overlapping or as two distinct levels, dimensions, or types of communication?

In the case of Agreda, the development of her consciousness was particularly complex. Her relationship to the spiritual world was rooted, first of all, in her own early mystical experiences. But then, as a daughter of the inquisitional Church, she could not have achieved or maintained her position of abbess without assenting to its doctrinal dictates. She would have had to integrate her personal experience with her indoctrinated beliefs. And in order to enter a convent she would have had to acquiesce to functioning not out of personal interest but in the interest of the entire community. Additionally, in keeping her Franciscan rule she would have been committed to a daily life of self-examination, a path in many ways similar to that of analytical psychology’s individuation process. In all these ways, the formation of her mind and spirit would have uniquely prepared her for the role in which she would find herself as the Lady in Blue. As her communication with tribal peoples was based on her own unitive awareness, so theirs with other tribes was similarly based. This, at least, may be a partial explanation for how messages flowed from one tribe to another, and also how the various tribes were all at once aware of what was going on in that vast wilderness area.10

For the most part, paranormal powers of communication are believed to be a carry-over from an earlier stage of evolution which gradually became lost as more reliable sensory faculties were developed. If so, this would suggest that the highly practical use of the five senses has been acquired at the price of loosing more subtle, extrasensory means of knowing. And if so there is reason to hope that which has been lost can be recovered.

Certainly the experiences related in this and the previous chapter offer evidence that the paranormal was the norm in the American Southwest, and as recently as three hundred years ago. It also seems reasonable to assume that this mode of communication was premised on a working knowledge of the interconnecting link between persons whose sense of self was more unitive than personal.

According to The Acts of the Apostles, communal living was the rule of the early Church, but in subsequent generations was lost. With the Desert Fathers and other forms of early monasticism it would reappear and continue through its flowering in the Middle Ages. From there its decline again began, until now those actually living together in Christian community are the exception. As a tenant of faith, however, the unity of the Whole Christ is celebrated in the rite of Holy Communion. How interesting, then, to read Joseph Epes Brown’s comparison of eucharistic symbolism to the peace pipe of Native American spirituality:

As the pipe is filled with the sacred tobacco, prayers are offered for all the powers of the universe, and for the myriad forms of creation, each of which is represented by a grain of tobacco. . . . when the fire of the Great Spirit is added a divine sacrifice is enacted . . . . In mingling his life-breath with the tobacco and fire through the straight stem of concentration, the man who smokes assists at the sacrifice of his own self, or ego, and is thus aided in realizing the Divine Presence at this own center. . . . The mysteries of the peace pipe are so profound that it is not too much to say that the rite . . . is something very near to the Holy Communion for Christians.11

In failing to appreciate the similarities between Christianity and Native American spirituality an opportunity has been lost. No longer can a spirituality born of American soil be observed in its unspoiled state. But then the times of the seventeenth century were not right for doing so. The times, in fact, only recently have become favorable with the growing recognition of the universality of all great religions.

How fortunate for posterity that Fathers Salas’ and Lopez’ amazingly detailed reports of these first encounters are preserved so that through their eyes it is still possible to observe a native people’s response to the Gospel as they receive it from a beautiful lady come down to them from the sky. Can their response be attributed to the manner in which they received it? Or was their receptivity due to the universality of the message and its symbolism? What had Jesus in mind in saying he had "other sheep . . . not of this fold"? As the most obvious interpretation, Sanford offers that "Jesus was referring to people who were not Jews but would also belong to him."

Psychologically this is a way of saying that the Center is a reality in all humankind. Christ is within all of us, regardless of our color or religious persuasion. This is the basis of the archetype of Oneness . . . .12

+ + +

It is true that the Native Americans met their Lady in Blue in an extraordinary way. But since for them the origin of everything was spirit, how she appeared was entirely acceptable. For them she was both a real person and a teacher come from another dimension. They didn’t think of her as an "unreal" apparition. Actually, they were not as puzzled over her appearance in their midst as she herself was. In confession she admitted not knowing whether she traveled there "within the body or out of the body." Since her consciousness traveled with her and her senses were aware of such details as the time of day or the change in climate, she must have felt herself functioning as persons normally do in a physical body and in "real time" versus "dreamtime."

Something the rational mind projects onto "primitive" peoples is belief in magic, but which is then quickly dismissed as irrational, or if not dismissed is feared as diabolical. But what if the Western perception of what constitutes magic is not the same as that of tribal peoples? What if from a tribal perspective belief in or performance of magic is, in actuality, a science based on long and careful observation of how things, under certain verifiable conditions, work? In other words, what some call magic some call a miracle, and others call science, with each perception based on and limited by a particular worldview subject to changing times.

Moreover, behind the illusion of the archetypal magician’s "now you see it, now you don’t," may be the illusiveness of the material world itself. How energy and matter interchange is still a mystery to most persons. Less so is how, under certain conditions, flowing water becomes ice, but in other circumstances becomes steam. Or consider the physicist’s statement that matter is frozen energy. In like manner, while in Spain Agreda was abbess of a convent, but to the natives of the Southwest she was the Lady in Blue. In one reality her body was stabilized in its physical form, but in the other reality she came down from the sky. And when she left she disappeared in the same way in which she had appeared. Now they saw her, now they didn’t. Nor was that a problem, because for them a spirit being was no less real, whereas for the strict materialist it was and still is a problem.

Having come this far in the story of Agreda, what are the known facts concerning her role as missionary and teacher? From the manner in which the Jumanos venerated the cross and showed unmistakably signs of having been prepared to receive baptism, the priests knew that this tribe, at least, had been well taught—indoctrinated was the word used. Moreover, the Jumanos’ reverence towards both the cross and the rite of baptism showed a deep and symbolic understanding of the meaning of both, something they either were quick to grasp or about which they had an innate or universal understanding. The fact that ten thousand were so anxious to receive baptism affirms their recognition of the sacramental power of this rite of regeneration. Can it be assumed that the Lady in Blue had prepared them for baptism in a way that was easy for them to understand and embrace? And what was the significance of their immediate impulse to bring their sick to be healed? Had they been told of the many who came to Jesus for healing? From hearing Gospel accounts, did they recognize Jesus as an extraordinarily great shaman? Had they been told or did they simply conclude that his power to heal had been passed on to his priests? This much we do know, they came expecting to be healed and they were.

+ + +

Inspired by the faith of the humble Jumanos, and pressed from every side by the requests of other tribes to return to them, the priests hastened towards Albuquerque to inform Father Benavides of all that had happened. He then could be on his way to Mexico City to relate to the archbishop how his fellow Franciscans had accomplished the task to which they had been assigned. For the returning priests, all that had taken place must have injected a new sense of meaning into their missionary work. And it must have reassured them of their call to the work they were doing.

When finally they arrived at the San Antonio Mission, Benavides was so certain of divine intervention in the conversion of the Jumanos that he concluded continued support was bound to be forthcoming from the archbishop, the viceroy, and the prelates in Mexico. He therefore determined to set out at once for Mexico City. Since it had become known that precious metals were not to be found in this vast territory, support for the missionary work had waned. Benavides was now optimistic this attitude would change once the Spanish crown saw the hand of God unmistakably at work.

The former custodian made the long trip to Mexico City without mishap. Neither was there any doubt there among those in authority; all agreeing that God had shown special providence in the Franciscans’ work among the Jumanos. Nor was there anything in Benavides’ report to suggest the occurrences were other than miraculous, that "God [had set] aside the physical laws to draw human hearts to himself." This was, of course, the widely held view of the time and maintained by scientists and philosophers alike. How different today with physicists holding that there are no laws laid down in nature, only "laws" human beings declare through observing the way they think nature operates.

In Psyche and Symbol13 Jung points out that when events in the world stand in a meaningful relationship which cannot be derived from any imminent causality, it is much the same as different parts of the human body working in harmony with one another and meaningfully adjusting to one another. "The West," he writes, "has done everything possible to discard this antiquated hypothesis, but has not quite succeeded." This, he goes on to say, is not so much a question of superstition as a truth that has remained hidden because of having less to do with the physical side of events than their psychic counterparts. Out of the twentieth century disciplines of physics, psychology and parapsychology comes evidence of a certain class of events not explained by causality. Included here would be the influence of the Lady in Blue over the Jumanos. This inexplicable factor is what Jung calls "synchronicity," a term with much the same meaning as Rhine’s ESP, Benavides’ "will of God," or the astronomer Kepler’s "correspondence theory."

Jung defines "synchronicity" as a coincidence in time of two or more causally-unrelated events which have the same or similar meaning. The phenomenon may be a foreboding, a dream, a vision, a hunch, or some other similar inner perception which coincides in meaning with an outward event situated in the past, present or future. The life and events of Mary of Agreda furnish a number of good examples of this phenomenon, one as previously observed in her "bouts with the devil."

Synchronicity, although no more baffling than the discontinuities of physics, does require a different kind of thinking. Confusion results only to the degree the workings of the logical mind are uppermost. As causally-unrelated events, consider the many meaningful convergencies in the story of the Jumanos’ conversion: the simultaneous, multi-local appearances of the Lady in Blue; her foreknowledge of the exact place where the two parties would meet; the unity of spirit with which an entire tribe of ten thousand asks for baptism; the healing of two hundred of their sick; the telepathic communication between the tribes of an entire widespread area as to the exact route the priests would be taking on their return trip; and the foreknowledge of where their paths would intersect. None of the above are attributable to ordinary mental processes, neither on the part of Agreda nor that of the native peoples.

Such occurrences seem strange to the rational mind and its subordination to the natural sciences which maintain that for every effect there is a logical cause. With the rise of the physical sciences, the acausal world of earlier ages and peoples became submerged in favor of reasonable causality. In such a black and white mental climate, Agreda’s feats could not have been perceived in any way other than being miraculous acts of God or the works of devil. In such a worldview the mysterious became the "occult"—and not just meaning hidden but forbidden. This, in turn, led to the madness of Catholic and Protestant hierarchies alike, with one burning as many heretics as the other. Under only slightly different circumstances, Agreda could well have been among them.

An environment unfavorable for the psychically-gifted continued well into the nineteenth century. And a renewal of interest towards the paranormal would not become apparent until 1882 with the founding of the Society for Psychical Research in England when, once again, inquiring minds would dare to seek truth in the light of day. Even so, phenomena such as surrounded Agreda has been slow to gain respectability by science and religion alike. Psychology and philosophy, however, were more open, due probably to their roots in the scholasticism of the Middle Ages which, reflecting back to Plato, at least acknowledged the relationship between all things, i.e., the correspondences skeptics of all ages have called "coincidences."

For some the relationship between psyche and physics, or soul and body, is not obvious. Yet few today disbelieve altogether the power of mind to effect matter. From the beginning experiments in which Rhine established proof of psychokinesis, a certain credibility has grown towards the idea of the control of mind over matter. Nevertheless, what still may be missing is a theory which sees a person as more than a physical body, as having, in fact, several or more "bodies" of different vibrational frequencies, and including one that is the "etheric" pattern of the physical body. Until something along this line is envisioned, the West will continue to lack a reasonable explanation for how the young Agreda could have projected her personality, consciousness, and appearance across an ocean, and continue to do so again and again over a period of eleven years.

If only now with the help of quantum physics such a theory can be entertained, think of the faith of Father Benavides who had only rumors to go on—of a young nun who was teaching the tenants of the Christian faith to the tribal peoples of his own Southwest mission field. He did, however, have one advantage: faced with the inexplicable, he was forced to accept the evidence as it was presented to him and from there take it on faith. Contrast this to the skepticism of the intervening centuries when such matters—even when witnessed, corroborated, and substantiated by competently documented records—had been disbelieved for want of a worldview to accommodate the breaking of staunchly held laws as to how things are. Conversely, Jung held that only if a person has had similar experiences can the unbelievable be believed. Otherwise it is a matter of waiting until science catches up with experience.

. . . either there are physical processes which cause psychic happenings or there is a preexistent psyche which organizes matter. In the first case, it is hard to see how chemical processes can ever produce psychic processes, and in the second case, one wonders how an immaterial psyche could ever set matter in motion. Yet, now, of course, we know it does.14

Benavides, with his magnificent simplicity of soul, could accept the profundity of the meaningful chain of events that had brought to light the revelation that there was a Lady in Blue, that she evidently belonged to his own order, and that in some miraculous way she had become the teacher of tribes never before reached by the missionaries of New Spain. Moreover, not only had she taught them, but she had healed them of their diseases and had won their devotion as well. This knowledge of the Jumanos’ conversion worked in Benavides to create an intense desire to make a thorough investigation of one held in so high regard. He anticipated that a full revelation of her work would inspire a reluctant Spanish monarchy to give the Franciscan missions of his territory the financial support they needed. Accordingly, he saw his recall to Mexico City for reassignment as another confirmation of "the hand of God" at work He therefore determined to ask the archbishop’s permission to go to Madrid to plead his case.

He lost no time in leaving for the capital of New Spain. Arriving there, he immediately related the story of the Lady in Blue to the archbishop and to his other superiors—ecclesiastical and civil. Those in authority agreed that he should personally carry the news of the missions to Spain.

It was for Madrid, then, he set sail, carrying with him information about the missions of New Mexico, but with his own primary motivation being the investigation of the nun about whom the claims had been made. He felt great good would result if he could discuss with her their joint missionary activity. He hoped the message she might give him for his fellow missionaries would encourage them to continue their work. Nor can anyone blame him if he was also motivated by a purely human curiosity to discover who she was, and to hear firsthand what she had learned about the territory over which he had been custodian and its native peoples.

Included in the next chapter is Benavides’ impression of the handsome woman who was now twenty-nine years old. He also recounts what she had to say about the nature of her "flights" and the manner in which they were accomplished.

__________________________________

Notes:
Chapter Six

1. Charles W. Hackett, "The Miraculous Journeys of Mother María de Jesús de Agreda to La Quivara," in Pichardo’s Treatise on the Limits of Louisiana and Texas (Austin, 1934).
2. Brown, op cit
3. Matthew 18:19-20
4. John A Sanford, Mystical Christianity, Crossroad (NY, 1994), p 304
5. Brown, op cit
6. M Esther Harding, Psychic Energy, Princeton Univ Press (Princeton, 1963), pp225-6
7. Ibid
8. Ibid
9. Philippians 2:5
10. Marsden Hartley, Art and Archeology, Vol . X, No. 1 (January, 1920)
11. Brown, op cit.
12. Sanford, op cit
13. C G Jung, Psyche and Symbol, Doubleday, (NY, 1958) p 263
14. Aniela Jaffe, Ghosts, Apparitions, University Books (NY, 1963), (quoting Jung)

CHAPTER VII

THE SUBLIME SECRET

Nowhere are we closer to the sublime
secret of all origination than in the
recognition of our own selves, whom we
always think we know already. Yet we
know the immensities of space better
that we know our own depths where—
even though we do not understand it—
we can listen directly to the throb of creation.
C. G. Jung

Benavides reached Spain on August 1, 1630, and immediately went to Madrid to present his report on the progress of the missions to the Commissary General of the Indies, Father Juan de Santander. The latter added his own personal letter before presenting it to King Philip IV. Today, the thin, parchmented 104 page volume, titled The Memorial of 1630,1 is said to be worth its weight in gold. Its historical value lies in its having been written by an eye-witness to the events recorded, as well as by one who played an important role in the history-making era in which he lived. Historian Hubert Howe Bancroft has appraised Benavides as the greatest authority on the Spanish Southwest of his time.2

In the Memorial, Benavides subtly reminded his monarch that the mission fathers had discovered temporal as well as spiritual treasures for Spain. He also referred to the amazing conversion of the Jumanos. He did not, however, identify Mary Agreda as the Lady in Blue since he had not as yet learned who she was. It was not until after he had met her the following year, and had conducted a thorough investigation of her American activities in his mission field, that he wrote a second volume titled The Memorial of 1634,3 and in which her identity was revealed. In this work, he gave a full account of the role she had played in the Franciscan missionary achievements. Benavides worked in Spain and in Rome on behalf of his order during the years that intervened between the two Memorials, and the second document was written at the instigation of Pope Urban VII. The purpose of the later volume was to obtain new privileges for the missionaries and to confirm old ones. The Memorial of 1643 laid stress on the extent of the hardships of the mission field. Since it also gave a report of every Native American tribe that had come under the influence of the Franciscans, it had tremendous historical significance as documentation of one of the most important, if as yet least known, chapters in America’s colonial period. And at the center of this document is the story of Mary Agreda’s surprising influence on the Native Peoples of the American Southwest.

In both volumes, however, Benavides did not dwell on the miraculous nature of how the young nun carried on her religious work in so widely-scattered fields on the American continent while she simultaneously worked at her convent in Agreda. He simply explained that God had bestowed upon her the gift of bilocation and the gift of tongues to accomplish her apostolic work, both of which gifts could be validated in the New Testament Book of Acts.

In addition to the two Memorials there are other primary source material that verify the paranormal phenomena involved in the Agreda story. Benavides wrote a letter to his confreres in New Mexico,4 telling them about his face-to-face meeting with Mary Agreda. Along with this letter, he sent a copy of another letter, from the Reverend Mother Abbess herself. The letter was written under obedience and attested to the veracity of the details Benavides had written in his dispatch. Benavides retained the original letter, as well as the many notes he had written during the long inquiry. These he promised to deliver in person when he returned to the New World.

Mother Agreda’s letter proved to be a great comfort to the friars and left an enduring impression on those of the Franciscan order who worked among the Native Americans in the American Southwest and, still later, among those who worked in the California mission field. The letter came to be known as "Tanto Que Se Sacó de Una Catra." It was reprinted in Mexico City and later titled by Dr. Charles E. Chapman in the Catalogue of Materials in the Archive General of the Indies, in Seville. It was published by the University of California, Berkeley, in 1919.

It had been Agreda’s habit to record the facts of each teleportation in a diary she kept of her work. It is altogether likely that she was required to offer this for scrutiny while she was under inquisition. Somewhat later, however, when her long-time spiritual advisor was given another assignment, he was replaced by a new confessor who, not approving of women writers, ordered her to burn all of her writings. Thus, the diary was lost to the world with its wealth of detail on her teleportations and other phenomena which would have been of considerable interest to today’s parapsychologists. Later she did write her autobiography, and in it covered her important adolescent years. This work is extant today.5 In addition, her spiritual advisor also included many details of her experiences in his biography of her.6

Benavides’ letter to the Franciscans related that he had questioned her about many personal matters to test her knowledge of the territory, and asked her about such little-known details as the physical handicaps of certain religious workers and the appearances of some prominent Spanish officials. Mother Agreda related how one Native American captain, name Tuerto, was blind in one eye; again, she told the color of a certain priest’s beard and named other facts that he presumed could only have been acquired by being in the mission field. Benavides concluded that the holy woman knew more about the mission field than he himself. Until she refreshed his mind, he stated, he had forgotten some of the incidents which she described.

Both the Newberry Library in Chicago, and the Library of Congress have copies of the first edition of The Memorial of 1630, which was widely published in Europe. There is a copy, a Spanish edition, in the Museo Nacional in Mexico City. Georgetown University has copies of the Latin edition, published in Brussels, and the German translation, published in Salzburg, as well as the French edition. The British Museum has a copy of the Dutch edition, published in Antwerp. The original English translation, by John Gilmary Shea, strangely enough was not published until 1899 and came into the possession of the New York Public Library. The Academy of Franciscan History, in Washington, furnished a translation of The Memorial of 1630 which was edited by Father Peter Forrestal, of Notre Dame University. The latter book is especially valuable for its notes and bibliography.

What seems quite as incredible as the fantastic accomplishments of the Mother Abbess is the fact that such valuable documents were not published in America until the twentieth century. For over a hundred years after her death, in 1665, explorers who penetrated Native American territory never before traveled by the white man discovered new evidence of the Agreda missionary activity. Father Manzanet left a letter to substantiate what the Native Americans had related concerning the Agreda visits to their parents.7

An examination of all this extensive documentation provides a complete account of how Father Benavides discovered the Lady in Blue in Spain. It was not difficult. As soon as he had presented his Memorial of 1630 he turned his attention to his own order, the Friars Minor, conferring first with the Father General, Fray Bernardino de Siena, and relating how a certain woman named by the Native Americans as the Lady in Blue, whom he thought must be Spanish, had been instructing the Native Americans in matters of faith in the territory under his custody. He must have worded his fantastic tale carefully, lest the Father General would think him over-zealous and undiscerning. As he wrote to his coworkers: "So little is known of New Mexico; it is almost as if God had made it part of another world."

The Father General, who recently had been the Provincial at Burgos, where Agreda is located, interrupted his story by saying, "You need search no further, as I can tell you who your Lady in Blue is. Eight years ago it came to my attention that Sister Mary of Jesus of Agreda had apparitions and revelations concerning the conversion of New Mexico. What you are telling me only confirms what I heard from Mother Agreda herself, word for word!" It is singular in the light of what we now know that he used the word "apparitions" rather than the generally accepted term "bilocations" as the other religious did.

Naturally, Benavides made plans to go to Agreda without delay. The Father General would have liked to accompany him also, but his many occupations prevented that. So, knowing how reluctant Mary Agreda was to discuss her miraculous missionary activities, he gave Benavides authority to request her, under her vow of obedience, to tell him all that she knew about her evangelistic activities in American territory during the past decade. Benavides then set out for the convent and reached it on the last day of April, 1631, three years after leaving New Mexico.

His first business in Agreda was to get in touch with Father Sebastian of Marcilla, who had written the original letter to the Mexican archbishop, seeking verification of word that a nun was teaching the Native Americans. Together with the nun’s confessor, who was at this time Father Andres de la Torre, the three religious went to the convent to begin the inquiry which was to last for two weeks.

Benavides sent on by royal mail a copy of this recently presented Memorial of 1630 and a letter telling some of the matters which were disclosed in the panel investigation. Even before attempting to explain how the Lady in Blue had accomplished her missionary activities, he described her. "I wish to declare," he wrote, "that Mother María de Jesús, abbess of the convent, is about twenty-nine years of age, handsome of face, very fair in color, with a light, rosy tinge and large black eyes. Her habit and that of all the nuns in the convent...is the same color as ours: that is, brown sackcloth, very coarse, worn next to the body. They (the nuns) wear over the brown habit a white one, with a scapular of the same material and the cord of St. Francis. The nuns wear the rosary over the scapular; they have no shoes or sandals, other than boards tied to the feet. The outdoors cloak is of blue cloth, coarse, with a black veil."

He explained that he would not take time to speak of her ascetic life but would reserve the account of it for later, when he saw them. Unfortunately for the historical record, his plan to return to America never materialized, since his health failed and he died en route to Goa, India, where he had been assigned as bishop, perhaps because of ill health. In his Memorial of 1634, however, he gave indisputable proof that the Mother Abbess had worked among the Native Americans of New Mexico. Her motive was explicit: since as a child she had heard of the Franciscans’ missionary work among the Native Americans of New Spain, she had longed to go there.

In the context of history, the Church’s concern for souls who had not heard the Gospel of Christ was a new kind of preoccupation for Spanish theologians of Agreda’s time. As Father Gregory Baum, professor of theology of St. Michael’s College, Toronto, explained in a lecture at Brandeis University,8 up to the 15th and 16th centuries the view was widely held that the majority of people was contained within the boundaries of Europe. This population, for the most part, was Christian; those who had rejected the message of the Gospel were presumed to be few. The round-the-world voyages of the 15th century, with the discovery of vast millions in Asia and the Americas, changed this medieval outlook and challenged religious persons to assume responsibility towards the eternal destiny of these newly-discovered people.

It is therefore easy to understand how the Reverend Mother Agreda, with her deep interest in spiritual matters and her compassionate nature, felt a compelling desire to reach these unknown millions with the message of the Gospel. Her biographer, Samaniego, showed an intuitive perception uncommon for even our time when he wrote: "She had one desire and that was that her celestial spouse be known and loved by everyone. This desire which was created in her childhood afterwards produced miraculous effects."9

Three centuries later the psychiatrist, Dr. Fodor, also emphasized the psychic power of desire in the little-understood phenomenon of self transportation. In answering the question of what the needs of the unconscious were which transportation alone satisfies, he concluded that self-preservation was of the foremost need. And then he wrote: "For the saints, saving somebody’s soul was more important then saving mere physical life. We find this need operative in the story of Mary of Agreda, who is said to have made 500 mysterious visits through space from Spain, . . . [to America]."10

It is easier to understand this explanation by comparing what Benavides reported of his work among the Native Americans with what the young abbess reported. With his Memorial of 1630, he enclosed a litter to the Franciscan friars in which Agreda gave her own opinions. Concerning the Native Americans of New Mexico, Benavides wrote that they were "very fierce, barbarous and untamed . . . [that they were] want to have civil wars, and . . . slay each other brutally . . . . When we pass through their midst . . . they do all the ill they can, for which reason that region cannot be passed by less than twelve men, mounted on their horses and very ready with their weapons. We have tried all possible means to convert and pacify these nations, for the good of their souls as well as for the security of the road. But so great is their barbarism that they will not even let themselves be talked with."

In contrast, Agreda wrote: "It seems to me that the way in which they could be reached would be to have the friars of our Father St. Francis traverse their land and, for their security, soldiers of good life and conduct might be sent to accompany them, who on account of their mildness would be willing to suffer any insult which might be offered them and who, with the good example of patience, might win them over. So much can be accomplished by example."

Agreda’s inquiry brought to light that her teleportations usually followed prayer and trance. She told Benavides that she prayed fervently before the Cross for the peoples of the Southwest, and that she "gave thanks for the infinite grace granted [her] in visiting them. I prayed every day that I be allowed to visit them and teach them more about our faith, and often as I prayed, the experience was repeated. I would lose consciousness of my surroundings and find myself again among [these people], whom I came to love more and more as I understood better their simple nature and their hard life." She prayed for them, she said, "with all my soul."

The matter of being in trance and of having a close emotional tie to those she visited is noteworthy for the paranormal researcher, as is the fact that when she regained consciousness she was exhausted and weak but filled with love for all people. Compassion seems to be as important a factor as desire. Some significance must be attached, also, to the fact that the teleportations required a tremendous expenditure of vitality.

When Benavides asked her why the friars did not have the privilege of seeing her when the Native Americans did (as, in one instance, when she assisted him at a special mass, about which she was able to answer every question he put to her), she replied, and with true diplomacy, that the Native Americans had the greater need. She also explained that in her opinion she was given the power to work miracles in order to convince the Native Americans of the truth of what she was teaching them. And in this connection, it is worth noting that she lives today in Native American lore as a miracle worker and as one who heals and helps those in distress in magical ways. There is widespread belief that she comes to a person in each generation and bestows a gift upon one who has merited the favor. It was her belief that native peoples accepted her and what she taught them because of the miracles that God worked through her.11 But I wonder, could it also have to do with the purity of her love for them? Was it the light of Christ in that was the secret of her missionary success?? And were the healings that took place a direct result of this?

Mary reported that on her travels she saw and recognized the Franciscan friars at work in their mission fields, and it was this that made her realize they needed priests to baptize them. So, although the tribal peoples lived a great distance from the missions, she advised them to send messengers to search for the priests and to request that they return with them to their tribal lands. She gave them accurate directions as to how to get to the missionaries. Thus it came about that they eventually arrived at the Mission of San Antonio, in Isleta, where Father Juan de Salas was stationed.

Since Benavides wanted every possible proof that the abbess had visited his territory, he put questions to her that no one could answer except someone who had been there in person. He disclosed in his letter that she had answered his questions in such accurate detail that there no longer was a doubt in his mind that she had personally worked in his mission field. Nevertheless, he said that of all the proofs in the case nothing was more convincing than her obvious sanctity.

There was, however, one occasion she reported when she had not received kind attention from the Native Americans. Once she had incurred such wrath among a tribe that she was martyred by them. It is interesting in the light of this allegation, that almost a hundred years later Captain Juan Mateo Mange, in his "Luz de Tierra Incognita," told of having met some very old Native Americans in a territory not contained in the state of Arizona whose parents, as children, had been visited by a woman answering the description of Mary Agreda. They had spoken of piercing her with arrows and leaving her for dead. This had occurred "several times," they said, but each time she after disappearing she would appear again.12

What possible explanation could there be for this isolated incident in which the Lady in Blue, rather than receiving the welcome she was accustomed to, met with a hostility that suggested the body vehicle in which she traveled was not entirely invulnerable? Was she subjected to the kind of psychic attack with which shamans are familiar? In fact, considering how the Jumanos shamans had attempted to discredit her, could tribal shamans have been behind the attack in an effort to be rid of what they considered infringement on their territory? There is nothing in the records to suggest this was the case, but it would be a plausible explanation for the hostility directed towards her.

Whereas the modern mind would look upon such a story as a fabrication of someone’s imagination, the multidimensional cosmology of tribal peoples would have had a niche into which such an occurrence could fit. However, since the accounts give only the barest details, there is no way of knowing what this might have been.

"Expanded consciousness" is a phrase made popular today by numerous books dealing with opening the doors of human perception through spiritual practice, meditation, hypnosis, or drugs. Yet the evidence indicates that the Native Americans Agreda visited already were living in a state of expanded awareness. Their God was so ineffably comprehensive that it took several words to describe the nature of the divine Spirit. With evidence of the Creator and the powers and principles of creation all around them, Southwest tribal peoples lived in a world in which both spirits and the Great Spirit were an integral part of their whole existence. Certainly the tribes of New Mexico accepted the Lady in Blue as a teacher come to them from the spirit world, and therefore they held her in such high regard as to assure her place in their folklore.

In spite of all this evidence, Agreda herself admitted that she could not draw positive conclusions about the manner of her travel. At first she thought she "passed over the lands in spirit." But when her inquirers challenged this, suggesting that it was because of her great humility that she felt she could not have traveled bodily, she agreed that the matter had bewildered her and that she could not understand why God had chosen her for such wonderful work. She even admitted that sometimes she feared it was all only a figment of her imagination! Of one thing she was certain: "It was not the work of the Devil,." Rather, she understood it to be God’s will and pure intention for her. As a closure to the matter, she reminded them that St. Paul himself had not been able to decide on the exact nature of his own similar experience.

When other learned persons were consulted to try to solve the riddle, they were of the same opinion as Benavides in declaring that she could not have accomplished what she did if she had not traveled to America in her body. But then that was before quantum physics had provided greater comprehension of the inter-related nature of matter and consciousness.

______________________________________

Notes:
Chapter Seven

1. Translated by Mrs. Edward Ayer, annotated by F. W. Hodge and Charles Lummis (Chicago, 1916).
2. History of Arizona and New Mexico (San Francisco, 1889).
3. Translated and annotated by F. W. Hodge, Agapito Rey, and George Hammond (Albuquerque, 1945).
4. Reprinted in Father Francisco Palou, Life of Padre Fray Junipero Serra, George Wharton James, ed. (Pasadena, 1913).
5. Autografía, in Biblioteca de Autores Españoles (Madrid, 1775).
6. Fray Joseph Ximenez Samaniego, O.F.M., Life of Ven. Sister Mary of Jesus de Agreda, Poor Clare Nun. Translated by Rev. Ubaldus de Pandolfi, O.F.M. (Evansville, 1910).
7. Fr. Damien Manzanet, "Carta de Don Damien Manzanet a Don Carlos de Siguenza sorbe el Descruimiento de la Bahía del Espiritu Santo." Translated by Lilia de Cassis in Texas Historical Association Quarterly, Vol. II, No. 4 (April 1889).
8. "Christianity and Other Religions: A Catholic Problem," Cross Currents, Fall, 1966
9. Op. Cit.
10. Mind Over Space (New York, 1962).
11. See Robert Sturmberg, History of San Antonio (San Antonio, 1920).
12. Captain Juan Mateo Mange, "Luz de Tierra Incognita," in Publicaciones del Archivo de La Nación, Vol. X, 1934. See also Charles W. Hackett, in Pichardo's Treatise on the Limits of Louisiana and Texas Austin, 1934).

CHAPTER VIII

BEWILDERING QUESTIONS, AMAZING ANSWERS

Sit down before fact as a little child,
be prepared to give up
every preconceived notion,
follow humbly wherever and to
whatever abysses nature leads,
or you shall learn nothing.
Thomas Huxley

Having gathered in the overwhelming historical evidence for the Agreda story, the next direction in which to turn is to science. Is there any possible scientific niche into which Sor Maria’s appearances on the American continent might fit? Are we closer today than say a hundred years ago to understanding the nature of these appearances? If so where in the scientific community might new theories and supporting evidence be found?

In Chapter IV an apparition was seen to resemble the appearance of the person just as a thought-image often resembles the mind that gives it birth. Is there a possibility that consciousness, under certain conditions, is capable of traveling independently of the physical body, and especially of the brain? Can memory function apart from the physical body? Perhaps most important to this inquiry, is it possible to transfer consciousness to another vehicle which may or may not be visible, and in which the physical body is left behind—with or without a residuum of mind, memory, or consciousness? Here the conscious self is the subject; whereas in the case of psychic phenomena, the object of inquiry is the unconscious self. Here, also, the concern is with the total person in the total environment, and with evidence needing to be allowed on its merit and not discounted because it represents a threat to existing beliefs.

When, as often has been the case, new discoveries have brought old assumptions or even “proven” theories into question, the new has been met with a surprisingly unyielding wall of resistance. In the early years of my Agreda research, before I learned to be more cautious, I often was dismayed by the outright, unexamined rejection I encountered concerning anything to do with the paranormal. It was also startling to find such tightly closed minds in both scientifically and religiously inclined persons, some with whom, on subjects other than this, I had much in common.

The truth is that mind and consciousness are still mysteries about which little more is known today than two thousand years ago, although modern surgical procedures have provided data indicating what the mind is not. It used to be thought that if there was such a thing as mind-separate-from-brain, it nevertheless was controlled by the brain, and that it relied on data supplied by the five senses. It was even conjectured that it manufactured “thoughts” in the way that the liver manufactured bile. More recently mind has come to be looked upon as independent of the organism called the brain. But this still doesn’t define it as opposed to brain. It does, however, suggest what metaphysics maintains: that the mind functions in relationship to the soul as the brain does to the body. From a biological point of view, it is extremely difficult to comprehend what is meant by mind, and, although research into memory is gaining ground, the tendency still is to group mind and memory with thoughts and feelings and include all as the sum total of personality. At this point, most experts agree that about all that can be said with certainty is that the nature of the mind is psycho-physical; and that it is a complex network of operations that require an undisclosed operator to keep it functioning.

Even though it may seem slow in coming, strides have been made over the course of the last hundred years in the field of medical research concerning the nature of the brain. Scientific American,1 as early as 1967, reported that when the connection between the two halves of the cerebrum was cut each hemisphere functioned independently and as if it were a complete brain. Moreover, the separation of this double organ appeared to create two independent series of consciousness. This suggests that the brain, or the mind operating through the brain, functions as a hologram. According to the holographic principle, the whole is contained within every piece or part of the whole. This suggests that our human minds are, in turn, parts of a greater Mind and that it is through the vehicle of consciousness that everyone and everything is an inseparable interconnected Whole.

Undoubtedly, the breakthrough discoveries of quantum physics and beyond eventually will overcome the resistance of both science and religion concerning the worlds of matter and spirit—the material and the immaterial—until finally the two will be accepted as interpenetrating. Once the barriers and prejudices that have blocked the way are cleared away, more earnest research into the paranormal can take place.

It even may turn out that such phenomena as teleportation and levitation are akin to some suprasensory means of perception. Some psychologists already insist these phenomena are of a natural order that must be accounted for within the realm of psychology. All in all, in the minds of those who have made a study of such phenomena as teleportation and bilocation (or remote viewing as it is now called), little doubt remains that these phenomena do in fact occur. What isn’t known is how they take place. Hopefully, the known details of the life of Mary of Agreda can help fill in some of the pieces of the puzzle. At least, the facts disclosed in connection with her teleportations suggest the psycho-spiritual ground from which they occurred, while others, such as William A Tiller, for over thirty years Stanford professor in the Department of Materials Science, continue to explore the physical basis of “subtle energy phenomena” which include precognition, telepathy, clairvoyance, dematerialization/materiazation and even levitation, all of which have been attributed to Agreda. In Science and Human Transformation—subtle energies, intentionality and consciousness, Tiller writes:

It is important to note that extensive, independent replication of remote viewing results has been documented. Here, we see applied mental activity producing results that seriously bring into question our understanding of space-time and which must certainly involve some subtle energy linkage. It is almost as if there is another level of structure in our brains wherein the internal points of the structure are in interactive communication with external distant space coordinates at the physical level of reality.2

As to motivation, what is known is that the young nun’s intense desire to save human life, or what was even more important to her—souls—preceded her teleportations. Also revealed is that these always were accomplished in the trance state, but one in which she was sensitive to the physical environment. Moreover, she was able to recall in great detail what occurred during her excursions. The experiences, in addition, were known to have required tremendous energy so as to leave her depleted. Even so, upon returning to her ordinary state of consciousness she felt duly compensated by the sense of love and satisfaction she experienced.

Can the premise be accepted that Mother Agreda's traveling mind was not violating any known physical laws, but rather was functioning according to laws governing another level of reality? Dr. Tiller would differentiate between the structure of positive space/time and its electromagnetic field, and negative space/time and its magnetoelectric field. His theoretic model recognizes the first field as applying to physical or positive space/time—the reality we have come to think of as ordinary. The second field he terms “etheric” or negative space/time. Writing in 1987, he suggests it is “time to begin serious investigation of the etheric and to develop an etheric material science to balance our present, physical, material science.” He explains why:

We are all elements of spirit, indestructible and eternal and multiplexed in the divine. We contain a unique mechanism of perception which is mind. In my theoretical modeling, mind consists of three levels—the instinctive, the intellectual, and the spiritual—and mind is postulated to function in a six-dimensional space lattice.3

Tiller is only one of a number of scientists who are daring to redefine the nature of mind and who are venturing into a realm until now considered esoteric. Among the rise of other voices echoing similar ideas is Michael Talbot who, in his Mysticism and the New Physics, writes:

Perhaps when scientific establishment at large realizes that the puzzles encountered in psychic phenomena are already part of the very fabric of science, serious research efforts can begin.4

An earlier voice was that of Dr. Raynor C. Johnson, Master of Queens College at the University of Melbourne and both a physicist and a philosopher. He held that consciousness was extra-spatial—was not in space at all—and yet could be transferred from one place to another by a process which seemed to be a temporary withdrawal from the physical organism.5 He noted that he was not aware of any scientific evidence that would prove consciousness cannot act independently of the physical organism. Certainly his claim is substantiated by the Agreda’s teleportations; while in the East stories abound about holy persons capable of being in two places at once. But then, as mentioned earlier, from ancient times Eastern belief systems have held the visible body as only one of multiple “bodies” of varying densities and visibility.

From the alternative medical perspective of Dr Gerber, the physical body and the etheric body are understood as “locked into a fixed space/time reference,” and hence limited to temporal reality. But beyond these two are the more subtle bodies which exist at non-physical, non-temporal levels. Gerber maintains that higher, subtle-energy bodies serve as vehicles for a consciousness that is mobile. Considering that astral projection is another term for bi-location or teleportation, the following is remarkably relevant to the Agreda story.

Astral projection may be viewed as the transfer of consciousness from the hard-neuronal wiring and fixed time-frame of the physical brain’s waking [or ordinary] reality into the astral vehicle of consciousness. . . . [In which case the] physical body is able to function quite well without the direction of the conscious mind due to the unique evolutionary development of our autonomic nervous system, a type of sophisticated auto-pilot.6

As for the question of the capacity of memory to function away from the body, in her transports to the New World Agreda’s memory performed so extraordinarily well that after each journey she was able to record a wealth of detail about then-unknown American territories and Native American tribes, and with such accuracy that none of her facts have ever been proven false. This would seem to affirm what some physiologists hold: that memory is part of the mind and more of the nature of psyche than soma. Admittedly, the quality of memory in Agreda’s case is unique, whereas more often, and as documented in the “remote viewing” studies at Stanford Research Institute, it can be as fleeting as the memory of dreams.

Addressing the unsolved problem of memory and the common assumption that it is stored inside the brain, biologist Rupert Sheldrake’s suggests we think of memory not as contained by the brain but as a morphic or organizing field for which the brain serves as a channel receiving and tuning device—similar to a TV set. His term “morphic” (Greek morphe—form) refers to organizing fields containing the pattern, order or structure of things. He understands morphic fields as “a general process that happens throughout the whole of nature.”7

Field theory is familiar territory for physicists as well, but also something mystics of all ages have understood as the all-pervasive presence of the divine, and which they access through prayer, meditation and contemplation.

If in just the last several decades reasonable explanations have been forthcoming to explain how consciousness may travel apart from the physical body, there is still the matter of Mary’s motivation to do so. Important to the equation is the impossibility of her otherwise accomplishing what her soul so intensely desired. And so she found a way to overcome the limitations. Again it is Sheldrake who suggests the limitations or laws of nature--(he prefers the term “habits of nature”)--are subject to creative alteration. He also maintains that “creativity essentially involves the appearance of new patterns or new forms or new structures,” or what he calls “new morphic fields.”

In overcoming the confines of her convent life, Agreda demonstrated what can be done when desire, in combination with motivation, are sufficiently pure and intense. But would her feats have been possible to such a marked degree without the third, spiritual component of her life?

Since early childhood Mary had experienced the helping presence of spiritual beings, and in her journeys across an ocean and a continent she insisted she was accompanied by the archangel Michael on one side and St Francis--the father of her order—on the other. It seems likely that she understood them as having as much or more to do with her mission as herself. Undoubtedly, she also understood that in matters of human concern spiritual powers or beings stand ready to help but need human cooperation to do so. To a large degree, but not altogether, our age has lost its imagination for “the vast spiritual Hierarchy which silently works to uplift the human condition.”8 Here again, though, from the sad historic perspective of the America’s tribal peoples, it would seem higher purposes would have been better served if Mary and others who truly cared for them could have prevented the destruction of their lives and their way of life. But is compassion, even in seemingly hopeless or inevitable situations, ever lost?

Even though we are beginning to conceive of plausible explanations for some paranormal occurrences, mysteries still abound. And if this is true for us, imagine how baffling it was for Benavides to make sense of the “facts” as presented to him. For instance, if when Agreda’s spiritual body was in New Spain, how was her denser, physical body able to function as abbess of the convent? The dilemma was not just a matter of her being in two places at once but of functioning in two roles simultaneously. But perhaps the question, when viewed from the Tiller’s model of positive-negative space/time, isn’t even valid. What if in the Greater Reality in which Agreda was functioning in a higher frequency or spiritual body the limitations of space and time didn’t apply? In other words, is it possible to function in two different but simultaneous space/time continuums? If so, could she have attended her duties as abbess uninterruptedly, except perhaps for the time she was actually known to have been in trance? Clearly, what was science fiction a decade or so ago is now the subject of serious quantum physics theory which includes parallel universes and multi-dimensional “strings” of simultaneous realities. Certainly ours is not a time for closed minds but to “be prepared to give up every preconceived notion.”

Telepathic communication is still another unsolved mystery. In communicating with the Jumanos were they receptive individually or as a unit? No wonder Benavides chose to explain the incident in question by saying, "God endowed Mother Agreda with the gift of bilocation," and assume her communication as incidental to this. However, in Mary’s omniverse, telepathic communication could be understood as dependent upon pathos—on her inner, empathic, feeling connection to the Jumanos—literally her ability “to feel at a distance.”

Since bilocation allows the personality to be in two or more places at once, it evades another question that begs to be answered: Which, then, in the case of Mary Agreda, was the real self? Was the "I" the personality who instructed the Native Americans, or did the self-identifying “I” remain at the convent? From the answers the abbess gave she seemed to have felt that the "I" was in America: An angel, she told Benavides, must have taken her place at the convent.9

Out there with “quarks” and “black holes” some scientific circles as well as Star Trek fans find the notion of “simultaneous” or “parallel” universes plausible. Standing as we do at the brink of drastically changing world views, Agreda’s life is a challenge to remain open-minded.

The information that was gathered during Agreda’s lifetime concerning her visitations to the North American continent came from three sources: First, there was what the Native Americans related to the friars; second, there was what she personally told Benavides and her confessor about her experiences and which Benavides recorded in his Memorials; and third, there was the way her associates at the convent explained her ecstasies with their accompanying levitations. From these three points of view a fairly complete picture of what took place and in what sequence can be pieced together.

To recapitulate: An earlier chapter saw how the doubts and fears of the teenage nun externalized into full-blown apparitions and were seen and heard and even felt. These early hauntings and apparitions in her novitiate year revealed that such phenomena were both psychical and physical, and although seemingly joined together their subjective psychic nature was more subtle than their objective, externalized appearances. Here understanding is needed as to how unconscious thoughts can take on such a semblance of form as to manifest to the senses. Such understanding then can be applied to how her mind, memory and consciousness might have functioned in her transports. Nevertheless, again and again it comes down to this: she was able to do what she did because of who she was.

Part of the explanation must be that few, while so young, had the disposition, motivation, or even circumstances that enabled them to follow so rigorous a discipline of prayer and meditation. Her spiritual formation had begun so young that by her late teens she already had attained a spiritual plane higher than ordinarily reached in a lifetime. What seems important is that by remaining close to the Source of creativity, the young Mary was able to emerge from the disturbances of her adolescence stage, when subconscious fears and doubts had taken the form of abhorrent apparitions, and arrive at a higher, supraconscious state where she was receptive to the beatific visions that would illuminate and guide her life.

It is more than coincidence that Mary Agreda's amazing feats of transportation always followed prayer? This is not to suggest that all such experiences are necessarily of a religious nature, but rather to point up the importance of attunement, of being at one with God and thus at one with all others. It must be admitted that teleportations are accomplished by the non-religious as well as by the religious, and by those who though psychically gifted lack the total surrender or altruism of a saint. Yet in all instances the personality must be able to use the vital force within. In Mary Agreda's case, she developed this inner force through prayer.

In speculating on the problem of energy by which human transportation is accomplished, Dr. Fodor noted:

As the unborn lives in a watery universe of its own, in which gravitation is partly annulled, levitation is a near parallel to the floating of the fetus in the amniotic fluid, while transportation is a sudden magical re-attainment of the fetal state.10

He also noted that energy is subservient to the life force, and pointed to the “mitogenic force” of so frail a form as a mushroom when it lifts and splits the block of marble blocking its access to light and air.

From Agreda the supposition can be drawn that the energy for teleportation is freed in trance, and when freed it is able to counteract gravity. So it would seem that in the trance state the weight of the body is of no consequence. But let us not loose sight of the tentativeness of this and other assumptions drawn in an effort to understand how Agreda did what she did. In science the world is still too close to the firm line drawn between matter and spirit, however, today’s speculation may lead to tomorrow’s acceptance of the inseparable interconnection between the two.

Prayer could be another explanation of how Sister Mary was able to establish paranormal contact with the Native Americans. For her, God was not only the Creator of her soul, but also the Creator of the Universe thorough whom she was able to establish the oneness necessary for telepathic affinity with whomever she desired to reach. It was not as much a matter of kinship with the Native Americans, but of them being an extension of her. She reached them through that deepest stratum of the unconscious where individuals are no longer separate but where all are one. Jung refers to this "suprapersonal” level as the collective unconscious. He held that it is on this level that the totality of all psychic phenomena which lack the quality of consciousness is met. On this layer of the psyche, the young nun had no need to overcome time or space in order to place herself on the scene of her missionary activity; nor had she need for verbal communication with those whom she wished to communicate. Perhaps her explanation that communication transpired with the assistance of the angels is to be taken more literally than metaphorically, at least considering the perspective put forth by Matthew Fox and Rupert Sheldrake in their book The Physics of Angels—Exploring the Realm Where Science and Spirit Meet. Here Fox, a creation spirituality theologian, and Sheldrake, the morphic resonance biologist, write:

Both the new cosmology and the old angelology raise significant questions about the existence and role of consciousness at levels beyond the human.11

They are discussing Aquinas’ understanding of “how angels move from place to place,” and the parallels of his views to quantum and relativity theories.

Angels are quantized; you get a whole angel or none at all; they move as units of action. The only way you can detect their presence is through action; they are quanta of action. And although when they act in one place and then move to another, from our point of view time elapses while they are moving, from the point of view of the angel this movement is instantaneous; no time elapses. This is just like Einstein’s description of the movement of a photon of light.12

So whether speaking in terms of the paranormal or collective unconscious, or in the physicists’ language of light, or quanta of action, Agreda's understanding of having traveled in the company of angels adds up to a journey by which she reached her destination moving from place to place at the speed of thought or light. And about the Native American’s familiarity with supramental forms of communication, Fox notes that

. . . there’s no doubt that previous civilizations that we call indigenous knew much more than we do about communication over large distances without technology. It’s there too in the lore of some of our Western saints who were psychics.13

For Mary each separate ecstasy was a mystical experience; each preceded by prayer and usually Communion. Interestingly enough, Jung defines mystics as people who have a particularly vivid experience of the processes of the collective unconscious. "Mystical experience," he states, "is experience of archetypes,"14 making no distinction between mystical visionary and archetypal forms.

As a young woman Mary was unable to explain the paranormal phenomena she experienced, but later, in her Mystical City of God, she would write a paragraph that showed she had come to understand faith as the key that unlocked the gate of the cloistered walls and made it possible for her to live in a multidimensional world without walls:

Faith enables the understanding of man, since it directs in the darkness of his natural ignorance not to stray from the way, and elevates him above himself so that he sees and understands with infallible certainty what is far above his powers and assures him of it no less than if he saw it clearly before him. He is thus free from the gross and vile narrow-mindedness of those who will believe only what they can experience by their own limited, natural powers, not considering that the soul, as long as it lives in the prison of this corruptible body, is very much circumscribed and limited in its sphere of action by the knowledge drawn by the coarse activity of the senses.15

Bringing these many perplexing questions and startling speculations to a close, the next chapter investigates the concept of nested dimensions of consciousness or “bodies” of differing vibrational frequencies, and the circumstances under which mind, memory and consciousness may don and transcend the physical body’s limitations. In the field of paranormal psychology, an explanation of the phenomenon sometimes goes by the name of OBE, or out-of-body experiences and attempts to understand how such can take form without necessarily affecting matter. As Jung wrote in his Memories, Dreams, Reflections, "I have never been inclined to think that our senses were capable of perceiving all forms of being."16 The statement resembles the words of Agreda herself.

___________________________________

Notes:
Chapter Eight

1. Michael S Gazzaniga, "Split Brain in Man," Scientific America, August 1967
2. Pavior, Walnut Creek, 1997, p23
3. Foreward to Vibrational Medicine, by Richard Gerber, M.D., Bear & Company, Santa Fe, 1988, p 24
4. Talbot, Bantam, NY, 1980, p 6
5. The Imprisoned Splendor (NY, 1953)
6. Vibrational Medicine, p 157
7. Transcript from “Thinking Allowed Productions” interview with Jeffery Mishlove, 1998.
8. Richard Gerber's dedication in Vibrational Medicine
9. Saminiego, Life.
10. Mind over Space (NY, 1953)
11.Harper San Francisco, 1996, p. xi
12. Ibid, p12
13. Ibid, p17
14. Analytical Psychology, Its Theory and Practice (NY, 1968)
15. The Conception, translated by Fiscar Marison (Albuquerque, 1902)
16. (NY, 1963)

CHAPTER IX

THEORIES ON TELEPORTATION

The theory of survival, the case
of the non-physical body and
the reality of the out-of-body
experiences can all be accorded
a very high degree of probability.
Robert Crookall

The belief that the physical body has subtle energy counterparts has been around for a long time. In the East it has flourished continuously in the teachings of the ancient Vedic masters dating back to or before the time of Abraham. In the West, however, beginning in Agreda’s own seventeenth century, the idea of there being both solid and subtle bodies and realms began to give way to a mechanistic worldview that only now is being seriously challenged. For religion this has meant centuries’ long deprivation of the angels, saints and other spirit beings who formerly engaged and enlivened the higher human faculties of intuition and spiritual vision.

Leading the swing back are those physicists and material scientists who, at the forefront of their fields, are widening the scope of relativity theory to include consciousness along with energy and matter as interchangeable. In this chapter we seek to discover how this may be relevant to the Agreda story and the case for consciousness as having means other than the physical body in which to travel. Another question addressed is how the pathways of ancient yoga and quantum physics appear to be converging.

Similar to our own times of transition, Agreda’s 1600s were witness to a change of guard in the then prevailing worldview. It was a time when Europe was just awakening to the realization there was an entire unexplored new world out there. For the reigning monarchies that meant new territories to claim; for the seventeenth-century church it meant an entire new mission field of souls to be saved. Unfortunately, and as history records, the two became enmeshed. As a result the seeds of both scientific and ecclesiastical materialism began to take root.

Perhaps for the young Mary it was also a time when the impossible no longer seemed so. Perhaps in her youthful imagination going to the other side of the world was no different than when young persons today fantasize going to the Moon, or Mar, or Jupiter. But then isn’t this the very nature of a paradigm shift?—a time for re-envisioning the possible.

The scientists who today are leading the way are doing so along lines that eventually will change all of our minds about the nature of reality. As the scope of relativity theory broadens, what new light will this cast onto Agreda’s teleportations? How might her paranormal travels help build a case for consciousness as unfettered from the physical body? As science pursues the infinitely small—the realm of the inner—will what is unearthed persuade religion that uncertainty is not the enemy of Truth?

It is unlikely the Vedic or Yogic masters of old would have had a problem with the young nun’s teleportations from Spain to the American Southwest. A difficulty, however, does exist in the West, and most apparently in the mindset of the scientific materialist who continues to dismiss what can’t be explained in mechanistic terms. And equally limiting is the tendency of those who see the supernatural hand of God (or the devil) everywhere, rather than allow that the divine (and sometimes the diabolic) works also in accord with natural law. The point here is subtle but important, and highly relevant to the sweeping changes both science and religion are undergoing. By implication the term “supernatural” separates and distances God and the spirit realm from creation. Whereas, in allowing that God also works through natural means and human channels, the divine and the human, spirit and matter, are understood as an ongoing co-creative process.

According to Brian Greene, Columbia University physics and mathematics professor, and superstring theorist, it was not until the mid 1980s that a resolution was forthcoming for “the central problem of modern physics.”

[This theory] unifies the laws of the large and the small, the laws that govern physics out to the furthest reaches of the cosmos and down to the smallest speck of matter, . . . .

Einstein showed the world that space and time behave in astoundingly unfamilar ways. Now cutting-edge research has integrated his discoveries into a quantum universe with numerous hidden dimensions coiled into the fabric of the cosmos—dimensions whose lavishly entwined geometry may well hold the key to some of the most profound questions ever posed.1

Clearly, in these early years of the twenty-first century, a major cosmological revamping is underway. With science in the lead, how will theology be impacted? Will an increase in interdisciplinary exchange and reconciliation result? As an understanding of the cosmos expands, will narrow attitudes follow suit by becoming less certain and more tentative in their assumptions? Will human arrogance give way to a new sense of humility and awe as the Mind of the Creator is revealed in the intricacies, precision and wisdom of creation?

If, as is currently being considered, the universe consists of multiple nested dimensions of varying frequencies, do these multiple worlds occupy the same space? And if they do exist simultaneously, how will this alter an understanding of time as sequential? If, indeed this is the direction in which physics is moving, how will the old and new worldviews be bridged? How are our conditioned and deeply embedded mindsets to be overcome? Perhaps it is here Agreda can help. Not only was she at home in a world that was multidimensional, but she also overcame the time and space reality-consensus of her day.

Tiller, whose work at Stanford was discussed in the last chapter, is hopefully optimistic in what East and West and science and spirituality are bringing to the spirit/matter/energy/consciousness equation. He writes:

[The ancient Vedic seers] saw no fundamental difference between the material and the spiritual worlds or between the realms of mind and matter. Therefore, to them, it was of utmost importance that thought, speech and action be life-supporting—in harmony with all other levels of the universe.

[This was because] if cosmic order is disrupted and harmony between the various planes of creation broken, then suffering is the inevitable result.2

Again from Greene we hear:

[M]ost of us take for granted that our universe has three spatial dimensions. But this is not so according to string theory which claims that our universe has many more dimensions than meet the eye—dimensions that are tightly curled into the folded fabric of the cosmos.3

“String theory,” he promises, “is the story of space and time since Einstein.” Moreover, if these new insights into the nature of space and time are changing the face of western science, can the organized church in the West do otherwise than follow? if, that is, it hopes to survive.

With the universe emerging as multiple enfolded or nested dimensions of varying frequencies, it follows that there exist as well an infinite number of worlds, dimensions, or even universes. It may even turn out that they occupy no space at all. In any event this, in the beginning years of the twenty-first century, is where “string theory” with its presently proposed “eleven dimensions” promises to take us.

In this chapter, by bringing earlier research in the field of parapsychology together with the more recent directions of physics the hope is that each can illuminate the other.

A significant study published in the 1960s was Aniela Jaffé’s Apparitions and Precognition.4 Jaffé, who was Jung's secretary and disciple, interpreted the phenomena under her investigation as “archetypal projections.” If by this we were to understand she viewed the paranormal appearances she studied as having originated in the deeper levels of the collective unconsciousness, would this mean she understood them as being totally subjective even if in appearance they were convincingly objective to their observers?

Around the same time Jaffe was conducting her study, Jung was struggling to understand the subjective/objective nature of Ufos which resulted in his book titled Flying Saucers, a Modern Myth. Here he considered their collective psychological implications as well as the objective investigative findings of sightings. In the end, however, he could not say that they were strictly subjective without any objective reality. Rather, he noted:

The only thing we know with tolerable certainty about Ufos is that they possess a surface which can be seen by the eye and at the same time throws back a radar echo.

In seeking to understand the psychology of what persists in being a baffling phenomenon he had to conclude that there is both a "psychic" faculty to matter and a manner of "materiality" to the psyche. But he sensed that physics was moving in a direction that would resolve the question of how matter and psyche are related, and until then,

It accords better with experience to suppose that living matter has a psychic aspect, and the psyche a physical aspect. If we give due consideration to the facts of parapsychology, then the hypothesis of the psychic aspect must be extended beyond the sphere of biochemical processes to matter in general. In that case all reality would be grounded on a yet unknown substrate possessing material and at the same time psychic qualities. In view of the trend of modern theoretical physics, the assumption should arouse fewer resistances than before. It should also do away with the awkward hypothesis of psychophysical parallelism, and afford us an opportunity to construct a new world model closer to the idea of the unus mundus. The "acausal" correspondences between mutually independent psychic and physical events, i.e., synchronistic phenomena . . . would then become more understandable, for every physical event would involve a psychic one, and vice versa.5

Jung, in his discussions of the paranormal, sounds at times very tentative and unsure as to substance of the phenomena, or whether the origin is from inner or outer space. Both Jung and Jaffé, in characterizing the paranormal as archetypal, are more interesting in the meaning, in the message, in the why of what is happening, and why now. For Jung, his interest is also based on a vivid personal experience which he writes about in his autobiography (edited by Jaffé). Here he describes his experience as “utterly real” and "having all the quality of absolute objectivity.

Dr. Jung had broken his foot and then suffered a heart attack. In a state of unconsciousness, he experienced deliriums and visions. Later his nurse told him, "It was as if you were surrounded by a bright glow," a phenomenon, she explained, she sometimes had observed in the dying. Interestingly, the eminent psychiatrist’s personal experiences were similar to those described by Mary Agreda three centuries earlier. He recalled:

I had reached the outermost limit and did not know whether I was in a dream or in ecstasy. At any rate, extremely strange things began to happen to me. It seemed to me that I was high up in space. Far below I saw the globe of the earth, bathed in a gloriously blue light. I saw the deep blue sea and the continents. Far below my feet lay Ceylon, and in the distance ahead of me the sub-continent of India. My field of vision did not include the whole earth, but its global shape was plainly distinguishable and its outline shone with a silvery gleam through that wonderful blue light....

I knew that I was on the point of departing from earth. Later I discovered how high in space one would have to be to have so extensive a view--approximately a thousand miles! The sight of the earth from this height was the most glorious thing I had ever seen.

He continued, telling of an experience in a temple he found floating in space, a temple similar to one he actually had visited at Candy, Ceylon. Of this he wrote:

It was as if I were in an ecstasy. I felt as though I were floating in space, as though I were safe in the womb of the universe--in a tremendous void, but filled with the highest possible feeling of happiness. “This is eternal bliss,” I thought. “This cannot be described; it is far too wonderful!"6

The visions, he said, lasted about an hour, as compared to Agreda’s ecstasies which she estimated as being two to three hours’ duration. He described what he experienced as being "so fantastically beautiful that by comparison this world appeared downright ridiculous.

With Jung’s physical body in Switzerland under the keen eye of his no-nonsense nurse, what was the “substance” of the “body” in which he found himself a thousand miles above and on the other side of the earth.

Sri Aurobindo, in The Life Divine, spells out the Vedic understanding of “the divine gradations of substance.”

And if there is, as there must be in the nature of things, an ascending series in the scale of substance from Matter to Spirit, it must be marked by a progressive diminution of these capacities most characteristic of the physical principle and a progressive increase of the opposite characterists which will lead us to the formula of pure spiritual self-extension.7

Also invaluable to this study was the paranormal research of Dr. Robert Crookall with his hundreds of case histories categorized as "astral projections." He explained the appearance of a duplicate or "double" of the physical body as a projection of a super-physical body, a body frequently referred to as the "astral” or emotional body. His theory was that this “finer” body interpenetrates the physical body and can be exteriorized under certain conditions and techniques. Dr. Crookall was a former principal geologist of His Majesty's Geological Survey in London, and at one time a demonstrator in botany for the University of Aberdeen. The evidence he gathered was over more than half a century and has been published in numerous books. In the preface of one he wrote:

These experiences are of great importance [in that] they provide material towards the answer to the psalmist's question 'What is man?8

As physicists join parapsychologists in exploring what there is about human consciousness that enables it under certain circumstances to alter matter, consciousness and the universe as well as spirit and matter become more intricately related. And as they do the question of what it is to be human becomes more pertinent. Drawing again on ancient Vedic wisdom, Aurobindo defines the human being as “no less than the meaning of the Universe unfolding itself in the individual”9 Tiller’s thoughts are similar when he says, “I tend to think that consciousness is a correlate of spirit entering dense matter.”10

Common to Crookall’s findings and upheld by Jung’s personal experience and Agreda’s teleportations, was the matter of assistance provided by spiritual beings from other dimensions. Mary explained to Benavides that she was "carried on the wings of St. Michael and St. Francis.” She added she was also aided by the "ministry of angels" who were her guardians, as well as by the "guardian angels of the various territories where she traveled."11 This was consistent with Jung’s theory that archetypes served as guides. Also worth noting was Crookall’s finding that nine out of ten of his subjects said they had been helped or hindered by "spirits from the other side." In comparison Agreda’s “guides” appeared to have been more typical or archetypal. Certainly, being "carried on the wings" of saints and angels would seem more the makeup of dreams, visions and apparitions.

We might have learned more from Benavides had his intention to discuss Agreda’s teleportations with her in greater detail been carried out. But unfortunately he died before doing so. From her own writings, however, it can be concluded that her hundreds of visits to the Southwest were of a similar nature to Crookhall’s case histories of “astral projections.” It was from these studies that he came to the conclusion that spiritual development plays an important role in a person’s ability to transcend physical limitations. Thus he substantiated our thesis that the reason Agreda’s excursions were so extensive and numerous was due to her exceptional spiritual grounding.

On this matter of spiritual development Tiller seems in agreement in postulating that the higher one’s consciousness the more a person is able to function at higher as well as lower dimensional levels. In the context of these remarks he refers to the “energy bands” available to a person. In the following remarks he could be speaking of Agreda:

Generally, a saint has reached a high state of inner self-management at mental and emotional levels so that the body substance radiation fields are harmonious and synchronized. . . . Such individuals have an abundance of energy to expend in life even with negligible physical food intake. Such individuals often manifest a large “light” nimbus or halo (or aura) around the head and body.12

In assessing Agreda’s journeys the question of whether “in” or “out-of” the body is becoming of less consequence. Particularly is this so if indeed her trans Atlantic flights were not contrary to natural law but according to principles not yet fully understood.

“Remote viewing” is a more recent and neutral term for paranormal travel. Under this idiom experiments have been carried out and documented at so prodigious an establishment as Stanford Research Institute. The implications are far reaching:

It is important to note that extensive, independent replication of remote viewing results has been documented. [This is in reference to The Mind Race by R, Targ, R and K. Harary] Here, we see applied mental activity producing results that seriously bring into question our understanding of space-time and which must certainly involve some subtle energy linkage. It is almost as if there is another level of structure in our brains wherein the internal points of the structure are in interactive communication with external distant space coordinates at the physical level of reality.13

Sean David Morton, a voice from the younger generation and an accomplished remote viewer, describes his approach to “Spiritual Remote Viewing” as “the systematic activation of the energy fields and centers of the chakra system, coupled with expanding one’s connection to the universal love vibration.” He goes on to explain that this opens a person to “the God Force” through which, because we live in a universe of all wisdom, all knowledge and all desired information, it then becomes possible to view any person, place, thing or event in time and space.”14

For research purposes controlled experiments and learned practices may have the advantage over those spontaneously experienced and reported on at a later date. In studies that attempt to reconstruct spontaneous occurrences certain aspects of the incidents under question sometimes appear missing. Possibly this is because at the time the experiences were occurring the subjects were not in an observer mode but rather fully present to the experience. Even St. Paul had difficulty pinpointing the exact nature of his ascents to higher dimensions, as did Agreda who agreed that neither could she say whether her travels were “in the body” or “out of the body.

Such tentative evaluations, it could be said, actually lend more rather than less credulity to incidents occurring spontaneously. It rings true that during the progression of a paranormal event a person would be so absorbed in the experience as to be neither objectively or subjectively observant. Being immersed in the moment, the person’s perception would be free from both subjective and objective judgment. Only afterwards, in recalling the experience, would it be viewed in part subjectively and in part objectively, depending on the nature of the questions asked by those facilitating the recall.

In acknowledgment of the difficulties involved in recollections of this nature, Jaffé proposed the likelihood of subjectivity and objectivity being merged, and sometimes even crossing over with the subject becoming the object. Perhaps it will turn out to be as with sub-atomic particles with the observer having an effect on the outcome of what is being observed. If so, then the principle of uncertainty applies here and gives pause to consider if reality isn’t more fluid than previously believed.

What at this point can be affirmed is that experiences do happen in which persons believe themselves to be fully conscious yet distanced from their ordinary physical selves. As for those to whom a paranormal image appears, their understanding is complicated by how similar to the physical body a more subtle-energy form of it can appear. Yet this alone can’t be held as proof that an actual projection of consciousness in some form of body is underway. There are alternate explanations, as there are for the considerable information about the Southwest and its peoples that Agreda gathered. Even this could have been gained through the alternate paranormal gifts of telepathy or clairvoyance.

Padre Pio, well known for his gift of bilocation, and who attained sainthood as recently as 2002, was being cautiously discrete when he described the distant appearances attributed to him as “an extension of his personality.” Significantly, although a stigmatist and credited with numerous miracles, he is best remembered for his compassion for the sick and the poor, as is Mother Teresa of Calcutta. Popular recognition of both of these lives suggests a move away from viewing a saint as someone who performs miracles to one who fulfills the mandate of Jesus towards caring for those in need.

As mentioned earlier, paranormal travel—in or out of some sort of body—often has been accompanied by reports of scintillating radiations about the person. Light of this description was observed around the person of Mary and may explain why her sister nuns and the beggar at the gate claimed her usually dark countenance was transformed when she was in trance, taking on an alabaster quality. This matter of an aura of light about her was also part of the historical records in which a group of Native Americans, some years after Agreda’s death, told a Catholic priest that “their Lady in Blue” appeared to them from the heights and wrapped in a cloud so bright that it blinded them for a few moments. When they recovered their sight, they said, they saw she was dressed similar to the priests, except for a blue mantle that she wore over a long brown robe.

Were they seeing a vision or observing the phenomenon of teleportation? And should a distinction be made according to whether an image observed is of a person still living in a physical body or not? When the above incident occurred Agreda was still living. Nevertheless, could the visionary quality of her appearance have been an objectification of her inner radiance? Could those who witnessed the vision have done so because they were attuned to their Lady in Blue’s frequency? Was it a case of being on her “energy band”? Or sometimes is it enough to say that an incident was a unique manifestation of God’s love through a human channel for a divine purpose?

Perhaps an inquiry into the phenomenal is always complicated by its many possible variations, a disparity Crookall attributes to the countless planes of spiritual evolvement on which persons find themselves. He asks, “If the so-called astral world is thought-created does this mean it is as subject to variation as the realm of imagination?”

And how safe is the astral realm? In teleportation and related paranormal occurrences in which the knowing self experiences a separation from the physical body certain precautionary measures are advised. Hugh Lynn Cayce warns that when entering the world of spirits there is danger of possession.15 There is also the question of vulnerability; of why one person is more vulnerable than another. What can Agreda’s life teach about spiritual protection?

For those who practice self-examination as unflinchingly as she did, the dangers are greatly lessened. First concerns need be: What are my motives? What are my purposes? In Agreda the character traits that lend protection in the development of paranormal gifts are clearly observable. Mainly they comprise her marked degree of humility and her strong desire to be of service. In addition, the personal integrity and self-discipline she demonstrated would similarly serve others who venture into realms where light and dark forces co-exist, as is held to be the case in the lower regions of what is referred to as the “astral realm.” Could Jesus have been referring to this plane of existence when he spoke of the “outer darkness” where “men weep and gnash their teeth.”16

Another question of protection concerns the spiritual beings Agreda named as accompanying her. Is their help automatic or do they wait to be called upon for assistance?

Self-deception is another cause of vulnerability in the pursuit of spiritual or even psychological wholeness. Here Agreda’s faithfulness in keeping a spiritual journal is confirmation of her alertness to this danger, and a good practice for anyone venturing into the deeper levels of the psyche.

Undoubtedly all of the above characteristics and practices, while they served Agreda in good stead, would not have been enough without the divine endowments of her compassion for others and her unreserved willingness to be God’s instrument.

Finally, there is the issue of one’s self-image or identity—the question of who am I?—an identity St. Paul refers to as a human trinity of body, soul and spirit. In addition to a physical self, he explains, we have another self--the soul animated by the divine breath of life. And while many accept the term “soul,” they reject its synonym, the psyche, or the psychic self that includes the mental and emotional levels of being. But Paul pointed as well to a third human component—the spirit.

Whereas some persons appear mainly to be living in and for their physical selves, others identify primarily with their mental and emotional selves. More rare are those who like Agreda know themselves to be spiritual beings temporarily in physical bodies for the purpose of enlarging their souls’ capacity for the compassion and wisdom necessary to serve God’s higher purposes.

After so thorough going an examination of paranormal travel as that upon which this chapter is based, its conclusion is that in the western world there is no other case on record where the psychic vehicle had as highly a developed consciousness as did Mary of Agreda, or afterwards as vivid a memory of the events. Moreover, not only was she able to transcend worlds, but she also attained what today would be recognized as a remarkably high degree of integration or wholeness of being, one that enabled her to excel in her duties as an abbess and as a notable mystic, and to do so with a rare mental acuity and emotional equanimity that would be as admirable now as then.

As more is learned and accepted concerning the vital forces and the subtle vibratory fields of the human energy system greater understanding of the laws governing what now is considered the paranormal will be forthcoming. But how will this new knowledge be used? Will humanity collectively be able to attain a level of wisdom and compassion approaching Agreda’s? Because of her life we know that it is humanly possible, and in her life we have a map for how to get there.

___________________________________________

Notes
Chapter Nine

Brian Greene, The Elegant Universe, Vantage Books, NY, 1999, pp x-xi

Tiller, op cit, p

Green, op cit

New York, 1963

From Collected Words, Volume 10, NY, 1964, pp. 411 - 415

Memories, Dreams, Reflections, NY, 1961

The Life Divine, Pondicherry, 1970, p 253

The Study of Astral Projection, NY 1966

Aurobindo, op cit, p 42

Tiller, op cit p 87

Fray Alonzo de Benavides, “Tanto que se saco,” in Palou, Life of Serra (Pasadena, 1913)

Tiller, op cit p 89

ibid p 23

“What is Spiritual Remote Viewing?” www.delphiassociates.org

Venture Inward, NY, 1964

Matthew reports Jesus uses this imagery in three different places: 8:12; 22:13; and 25:30

CHAPTER X

PARANORMAL COMMUNICATION

The Divine Spirit
works and dwells
in the human spirit.
Paul Tillich

In turning to the investigation of communication on the paranormal level, one of the first topics that commands attention is the way Agreda, as the Lady in Blue, was able to transfer her thoughts to the Native Americans, and successfully enough to instruct them in her Christian teaching. Of equal interest is the means which enabled the Native Americans to communicate with their beautiful young teacher.

Another matter worthy of examination is that Agreda’s recall of the names of the Native American tribes she had taught was not altogether accurate. In her conversation with Benavides she pronounced the name Tejas as "Titlas." Could this indicate a verbal communicative process? Since she admitted to Benavides that he might find inaccuracies in the way she spelled the names, did this imply that her memory in her conscious state was inadequate? The Tejas, as well as the Jumanos (which she and others have pronounced "Jumanes"), were known to the Franciscan priests, but the young abbess also named other tribes who were not known to them. Proof of their existence had to wait to be verified until later explorers, penetrating unknown territories, encountered the other Native American tribes whom Sister Agreda had taught. How did she gather these facts on her paranormal travels? Or does her story merely indicate that on the unconscious level there is no communication barrier, any more than there are barriers of space and time on the psychic plane?

Bear in mind that Mother Agreda said she talked to the Native Americans in her native Spanish, which they understood and to which they replied in their individual dialects. Keep in mind also, that she said when in America she understood them but when in Spain could not recall their language. In other words, communication was only possible under trance. Her religious examiners, however, attributed her ability to communicate in languages she didn’t know to the gift of tongues. Because there is biblical precedence for this gift they could accept it as an additional grace bestowed on her along with the gift of bilocation. But if her own testimony is disregarded here, it could divert attention from the possibility that on the psychic level there is such a phenomenon as paranormal dialogue.

Agreda admitted there was one instance when she failed to establish rapport with a tribe along the Rio Colorado. This tribe twice shot her down with their arrows which is puzzling unless the “body” in which she appeared to them was to some degree subject to their attack. As for her reaction to their hostility, she rejoiced in the incident feeling it earned her a martyr's crown--a matter of no little importance to a Franciscan nun. Since she was actually felled to the ground, the incident also suggests that her sensory reactions on the psychic plane had at least some correspondence to those on the natural plane, but only temporarily stunning her for she later "rose to her feet and disappeared in the sky."

There is no reason to doubt that the consciousness can serve as an instrument to the projected, psychic personality in a way similar to how it serves the physical being. Here again the eastern concept of an etheric form or "double" to the physical body would seems relevant as a form of a different vibrational frequency which acts as a unifying mechanism and interfaces to the physical form. When the channel between the physical and spiritual breaks (as with the silver cord of Ecclesiastes), then it is said the physical body can no longer support life and death occurs.

Bizarre as the shooting down of Agreda's phantom body (as seen by the Native Americans) may seem, the incident was corroborated by the Spanish explorer, Captain Juan Mateo Mange, and the Jesuit missionary who accompanied him, Padre Eusebio Francisco Kino, who, in 1690, made an expedition to explore the Colorado and Gila Rivers. Along the Camino del Diablo, the two Spaniards asked some of the old Native Americans they met if they had heard their ancestors say they had seen a Spanish captain pass by with horses. Herbert E. Bolton, in his Rim of Christendo,1 records that the Spaniards referred to Don Juan de Oñate's 1606 journey. The Native Americans replied that they had not, but volunteered that when they were boys, a white woman carrying a cross and dressed clear to her feet in white, brown and blue, her head covered with a veil, came to visit their ancestors. The Native Americans also related how she "harangued with their fathers in a language they could not understand," and they had shot her down twice with arrows, but she had risen each time "to disappear in the sky."

Mange reported in his journal that the "beautiful white woman referred to must have been the Venerable María de Jesús de Agreda, since the men appeared to be about eighty years old, and it would have been possible for them to have remembered her visits, as the nun was known to have traveled in America sixty or more years before." But Mange was also puzzled about her failure to communicate with them and wrote he "could not understand how God had performed the greater miracle, transporting her to New Spain, and yet had not bestowed upon her the gift of tongues, since He does not do things imperfectly." The Spanish captain concluded that as the Native Americans were young, they would not have understood, or that their memories could have been “confounded by the devil.”2

Since this tribe was not hostile to Captain Mange and Father Kino, it is unwarranted to surmise they were of a warlike nature. Why, then, had communication broken down in this one instance, when it had been so successful at other times? There are several theories that explain how transference of thought takes place on the paranormal level. One is that all communication of the collective unconscious comes through a mind-to-mind relationship, rather than through the medium of language. On the other hand, human communication in earliest times was by means other than words; language being fairly recent as evolution goes. The biblical story of the tower of Babel could be understood to assume that all peoples originally spoke a universal language, but that later, through disunity, they were forced to speak in a confusion of bewildering tongues. The multilingual state, then, could symbolize a disharmony in human relationships, as well as a breakdown in communication with the Creator.

Some people reason that in the psychic phenomena of glossolalia (tongue-speaking), persons revert to this universal language used before Babel. Each phenomenon could be a different variety or another phase of the same. That is not to say that other languages are not used in this complex manifestation. There are innumerable cases on record of glossolalia where people, in religious ecstasy or under hypnotism, in trance, or under the influence of drugs, speak fluently in languages they cannot speak in their conscious state. Science and religion together would do well to investigate this matter, particularly since in recent times glossolalia is once again common as it was in first century Church gatherings.

The story of the first Pentecost provides a good biblical account of glossolalia,3 but one that needs to be read carefully in order not to overlook the importance Paul gave to harmony. He refers in one place to speaking in tongues "for one's own benefit,"4 but again this could be another facet of the same phenomenon, or it might still be another phenomenon. This latter kind, however, is not used for communication purposes in the presence of a language barrier, as was the case with Mary Agreda. In the biblical account of the first Pentecost, "devout men" from many nations were reported each to have heard the Galilean disciples speaking in their own diverse languages. And this would seem to have corresponded to Agreda's experience.

In her case there was that other previously detailed instance of paranormal communication in which she appeared to the Jumanos at dawn on the day they were planning to strike their tents and move to another place. This time she appeared to each of them singly while they were still in their tents. Whether the appearances were simultaneous or in continuum is uncertain, or whether this was an example of bilocation or of multilocation. The purpose, however, was clearly to communicate an urgent message.

Lacking well-evidenced records that can be studied by competent researchers, it is difficult to determine the true function of the mind in its relation to the physical as well as the psychical self. This overlapping of the psychic and physical selves adds to the difficulty of understanding the exact nature the manifestations being considered.

There is also an overlapping of psychic and religious phenomena here. St Theresa, in her autobiography, points to the difficulty she had in distinguishing the nature of her "great favors."5 And this may be why Paul advised Christians to pray for the gift of discerning spirits--so as to know if the charisma were spiritual, natural, or evil.6 Here again it seems sound to conclude that all such phenomena are natural to and part of the total human personality, including the unconscious self and the conscious self, and whether used for better or worse. Again it was St. Theresa who wrote that humility and humor were her greatest protections against evil, and which graces she used to advantage.

In limiting the psychic phenomena of speaking in other tongues to religious experiences such as those relating to the saints, or in associating the phenomena with "fanatics" or with emotionalism, the tendency is to discredit the possible significance paranormal dialogue may have in widening communication between diverse cultures. The early Christians took such charisma for granted and used it as they used any other natural talent--for the glory of God--looking upon it much as medical skill, musical talent, or physical strength is viewed today. When they saw their members leading useful and unselfish lives through the employment of charismatic gifts, they accepted these as blessings from God and not as manifestations of pride or power.

The story of Simon the Magician illustrates how paranormal talents are not to be used. It is from this biblical story that the word "simony"--or trafficking in sacred things--is derived. Simon had astounded the Samaritans with his magic, so much so that many thought his gift issued from God (spiritual in nature), instead of the marked degree of inherently human psychic power with which he was endowed. After becoming one of Philip's converts, he witnessed a laying-on-of-hands ceremony and saw Samaritans receive the Holy Spirit. He recognized this as a power he did not have, and so he offered the apostles money to help him acquire it. Peter rebuked him saying, "May your silver be lost forever and you with it, for thinking that money could buy what God has given for nothing."7 Thus Philip emphasized that charismatic gifts were bestowed and were to be used according to God’s purposes and not for self-aggrandizement.

At Pentecost as with Agreda the gift of speaking in unknown languages was given for the purpose of overcoming the barrier of communication. Yet today so many other barriers to communication exist that even those who speak the same language are nonetheless divided by social, racial, political and religious differences. Like Simon the obsession with wealth and power has atrophied the natural gifts of compassion, understanding, and the eyes to see and feel for those who suffer. Empathy and compassion are also barrier-transcending gifts and ones that make dialogue and heart-to-heart communication possible. Yet this lack under girds the disunity that exists on every strata of society. The disharmony of the races is but one example of what is repeated again and again between different age groups, between the sexes, or between those of different sexual preferences, between employer and employee, teacher and student, as well as between the individuals of the intercommunity, interstate or international groups. Integration, on the other hand, begins with the smallest unit: the integration first of our own three natures, then of ourselves with the members of our own family, with our neighbors, with society and, most of all, with God.

How was Agreda’s rapport with the Native Americans along the Rio Grande to be understood? Why was she able to establish communication with these Native Americans but failed to do so with the Native Americans along the Rio Colorado? Agreda herself must have felt compassion was the answer, but that regrettably this sometimes failed. She wrote in the letter Benavides was to carry to his Franciscan associates in New Mexico that they should try to persuade the government to supply only soldiers of "gentle natures." Years later, Father Junípero Serra also made a similar statement when he requested additional workers for his California mission field. "Send me men well-versed in love," he wrote, "for it is the only equipment sturdy enough to endure." 8

Remembering that Agreda's teleportations were always triggered in trance when the physical self was subservient to the subliminal self, it is tempting to conclude that barriers to communication on the physical level are eliminated on the psychic level when the motivation to communicate is selflessly based. Perhaps this is easier to understand when the psychic world is viewed as governed by its own laws rather than by the laws of the physical world. It is the total world into which all are born that is expanded, modified and perceived according to the psychic senses as these are set into motion under laws different from those of the physical universe.

An interesting side-light here is that "guides" or controls for spiritualistic mediums are often said (or posed) as Native Americans, the explanation being that Native Americans are conversant with the spirit world. When the Europeans first came to America they observed how native tribes varied in culture and in their religious aptitudes. More recently, prominent archeologists have singled out Agreda's Southwest Native Americans as America's true religionists--the truly great mystics of this hemisphere. Knowing this, I would surmise that the tribes along the Colorado were not on the same illumined path as were the Jumanos and the Tejas. This would answer the question posed earlier as to why these particular Colorado Native Americans were unable to communicate with their trance visitor.

The way in which the Jumanos worked as a unit suggests that they were, in this instance, functioning as a group mind which allowed them to act in accord and without visible cause. This working of a group mind is found in nature, although usually on the animal level: Bees send messages where honey is to be found, and ants coordinate their group activity. In primitive people this sort of communication still functions. It is therefore imperative to investigate without further loss of time the psychic power of the Southwest Native American tribes before these gifts are totally lost through disuse or the loss of tribal unity. United, as the Pueblo Native Americans seem to have been during the time of Agreda, and with their interest centered in their Creator as archeological diggings tell us they were, in some mysterious way Agreda served as the one who linked their minds and hers and God’s together. Was this unity of levels of consciousness, and of cultures and languages, affected through the action of the Holy Spirit? Clearly this was the case at Pentecost when the apostles and the devout “from every nation” similarly transcended cultural and linguistic barriers. In both instances the integration took place “in Christ” and by the power of the Holy Spirit.

Questions remaining are: Was Agreda reaching these naturally devout Native Americans with her own deeper mind? Did they understand her in an extrasensory, intuitive or telepathic way? Is this a faculty latent in all, but more commonly activated when persons are integrated through love? If this is the explanation, then the Agreda story provides important insight into telepathy as well as intimating how much was lost in using force to bring the Native America peoples into subjection, as it was our misfortune and our sin to do. In not establishing a trustworthy basis for friendship and cooperation, how great was our loss?

Simple as Father Benavides' explanation of glossolalia is, there is still another explanation: Mary Agreda was able to establish dialogue with the Native Americans for the same reason that she was able to reach them through her teleportations. Desire and need were the operative factors. She was able to communicate with them because of her desire to reach them with the Christ’s message of God’s love for them. They received her because they were spiritually open and receptive to the Spirit in her and which witnessed to their souls through her. She was the agent and they the percipients; together both were in harmony with each other and with their Creator. It was as simple as that.

But what was the basis of the harmony between them? What did they have in common? Could it have been their similar mystical attunement? If so, then Agreda’s approach with them probably was not in the manner of “indoctrination” but rather an integration of spiritual truths: her mysticism of “being in Christ” and theirs of living in harmony with all of creation. Their nature mysticism was also part of her spiritual heritage as a daughter of Francis of Assisi--the best known and loved of all nature mystics. With this as the basis of their harmony it also could have been the secret of the ease with which they established communicated. With them it really was a matter of “being on the same wave length.”

Even though Agreda's purpose and motivation were spiritual, her excursions were carried out on a psychic level as distinguished from the spiritual level where the soul and God--the human and the divine--unite. On this highest plane of pure being, the mystic meets God as the omniscient, omnipresent, omnipotent One, while the psychic level is where mind and matter are bridged, and therefore where Agreda and the Native Americans met, but still where mind creates the thought and action and where imagination and desire are creative factors. However, since Agreda’s motivation was so purely spiritual, or perhaps better to say “in God’s will,” this accounted for the success of the adventure, or so it seems to me.

Although Agreda was only twenty-nine when she met Benavides, she had been working eleven years in his Franciscan mission field. After this time there is no record of her having continued her American activities. We do know, however, that she continued her ascent into that higher dimension of the spiritual world until she was worthy to be acclaimed one of the most amazing mystics of all time. As for explaining the nature of her communication, it could well have been a reversal of the occurrence at Babel: what had been divided was now reunited. And the Jumanos were known to have had a long history of peaceful existence. The Tejas, who also were her followers, were the descendants, of the Texcucans of Old Mexico, whose culture has not been surpassed to this day. These two tribes must therefore have offered the ultimate opportunity for paranormal communication, while the unfriendly Colorado Native Americans were on a different psychic level, with a resulting lack of understanding or receptivity to Agreda’s visitation. The Agreda approach to overcoming differences was to first extend love in the hope that through love a bridge between two worlds could be built. It worked usually, although there was this one known time when it failed.

Bio-philosophy is a relatively new study, yet it was a subject in which the Native Americans excelled: living as they did not only in harmony with their Creator but also in a way that unified spirit and matter--Creator and creation. Today, leading-edge physicists are looking towards this same end. Some even consider parapsychology as a science of the future from which more can be learned about how matter and consciousness interact and interpenetrate. A good place to look for answers is to antiquity in an attempt to rediscover the intuitive, natural awareness people once had but sacrificed to forces of civilization and of rationalism in particular. Through further study of the life of the Lady in Blue, more clues to a more amicable existence between the people of earth may come to light. In the following chapter the significance of her American activity will be weighed.

_______________________________

Notes:
Chapter Ten

1. (New York, 1936)
2. Captain Juan Mateo Mange, "Luz ze Tierra Incognita," Publicaciones del Archivo General de la Nación, Vol. X (Mexico City, 934).|
3. Acts i-ii.
4. Cor. xiv. 14.
5. Translated by J. M. Cohen (Baltimore, 1957).
6. Cor. xiv. 14.
7. Acts viii. 18-24.
8. Letter to Palou, August 18, 1771. See Englehardt, The Missions and Missionaries, Vol. II (Santa Barbara, 1930).

CHAPTER XI

THE MYSTICAL HERITAGE OF MARY AGREDA

The angels keep their ancient places;
Turn but a stone, and start a wing!
Tis ye, 'tis your estranged faces, that miss
The many-splendored thing.
Francis Thompson

No undue importance was ever given to Mother Agreda because of her stupendous paranormal demonstrations, perhaps because seventeenth century continental Europe, where her fame as a religious writer would become established, was not prepared to accept the nature and development of the paranormal as humanly possible. It is significant that while her psychic aptitude was understood by the Native American, most Europeans of her day were far more impressed by the latest mechanical inventions and implements of conquest. This being so, they erred in judging native peoples as spiritually and culturally inferior. Or perhaps then as now prejudice is not so blind as it is self-serving and a cover for greed.

Looking back from Agreda's time, those called “Indians” (because of a navigational error) valued the land on which they lived far more than those who would displace them. Tribal peoples, in their affinity with the earth, knew of the necessity of a giving and receiving relationship with the land, something we have still to learn.

Only in recent decades have scientists begun to comprehend the delicate web of life and how upsetting to its balance the combination of human ignorance, arrogance and greed has been. Yet the Native American intuitively understood the theory of the interrelatedness of all creation, and towards which science now is turning.

Perhaps it was the aptitude of the Southwest tribes for relating to the environment that accounted for their psychic abilities, not only in being able to communicate with their Lady in Blue but also in their readiness to embrace her as their teacher. After all, both by nature were mystics, and as true mystics both regarded the spirit world as all pervasive. If this still is not generally appreciated concerning the peoples to whom Agreda made herself know, it may be because of a persisting stereotypical perception through the eyes of tourists stopping to buy trinkets en-route the Grand Canyon, and this in spite archeological diggings and anthropological studies which unmistakably inform that the Pueblo Native Americans’ public ceremonies were the result of generations of asceticism. Moreover, Agreda, in her accounts of the Jumanos, disclosed that this tribe understood the supernatural as only the exceptional European of her day did.

During those same years of Agreda’s teleportations, the focus in Europe was the invention of all the things that could be made from metal in order to extend their physical powers. Most especially this included the weapons by which the subjects of foreign conquests could be subjugated and their land and wealth usurped. As a study in contrast, while the Europeans were concentrating on the tools of conquest, the Native Americans were devoting themselves to the study of the natural world in which they lived. From their observation of nature came their knowledge of the cycles and patterns of changes; while in communication with the spirits of plants they learned of their value for food and medicine; and from the habits of birds and beasts they gained true wisdom. With nature as their school, these tribal peoples acquired a rare knowledge of the laws governing the created world.

By late twentieth century, quantum physics was beginning to catch up with native intelligence. Compelling evidence was accumulating that the basis of much scientific knowledge was erroneous. Matter was no longer conceived as solid, or the natural world as it appeared; rather the particles and waves which manifest as energy and matter were being understood as interchangeable, as was a third component--consciousness. But had those native to this land known this centuries before?

If the invisible and visible worlds of spirit and matter form an interpenetrating whole, and if now consciousness is a third factor of relativity theory, does this not indicate that science’s and the mystic’s perception of reality are converging? And although dualistic thinking dies hard and would cling to the certainty of black and white, good and evil thinking, there are signs that the enmity between science and religion is breaking down. Both, in fact, may be ready to reexamine how such mystics as Agreda and earlier peoples arrived at their understandings without the benefit of the scientific method. To the degree that this happens the people of earth truly may be entering a new era of great discoveries—both in the physical and spiritual sciences.

In studying the nature and development of the paranormal powers evidenced in Agreda's extraordinary life, she emerges as a bridge between two worlds; not only the old and new worlds of Europe and America, but also those of matter and spirit. Ultimately it must be seen that it was her "being" that fostered her "doing." It was her life that exemplified "the way to do is to be." She was both born sensitive and born mystic, and she demonstrated how the two go hand in hand.

Still, the gifts of the psychically sensitive person and those of the mystic do not necessarily go together, even though in Mary’s case and from early childhood they seem to have. The particular religious environment in which she grew up certainly encouraged the development of her spiritual awareness. And this eventually led to a marked degree of psychical development in her adult life. In any event, this makes her life as good an example as I am aware of as to how psychic endowments and spiritual gifts in some cases do co-exist.

Even though psychism and spirituality are in no way synonymous, they are often confused. Sometimes where there is an over abundance of pride in self accomplishment psycho-physical demonstrations can be mistaken for true spirituality. This presents not only the danger of self-aggrandizement to the person who experiences the inflation, but also to those who are prone to be overly impressed by "signs and wonders" and fail to look to God as the source of all good. Such, however, was not a danger for Mary by reason that her sense of being in Christ—in the presence of God—was strong enough to lead her safely in the direction of true spirituality. As Father Benavides so wisely observed, "The miracle of Mother Agreda was her sanctity." The true miracle was her attainment of a unitive state of consciousness through which the divine could work. In explaining this to her interrogators, she quoted the words of Jesus: "I do not speak as from myself; it is the Father, living in me, who is doing this work."1

Where is the truth of the greater Reality in which Mary of Agreda lived to be found? How is it to be entered and experienced? Of this Browning wrote:

The truth is within ourselves
. . . it takes no rise
From outward things, whate're you may believe.
There is an inmost center in us all,
Where truth abides in fullness: and around,
Wall upon wall, the gross flesh hems it in,
This perfect, clear perception--which is truth. . .

Through years of meditation and contemplation Agreda discovered the truth that abides in that “inmost center.” And she allowed it to break through into the "gross Flesh" of her life.

According to Evelyn Underhill, mysticism is the "art of union with reality."2 Christian mysticism describes it as “the kingdom of God within.” By this is meant an inner sense of God’s presence and power. From personal experience the individual comes to know God through a sense of conscious union. From the moment the contact is made--the moment of grace--the person's life changes. Ego-centeredness gives way to centeredness in God. The person relaxes into the Immutable One and feels there is something other than self operating in and through one. Essentially, this is what mysticism is.

Mystical illumination can happen instantly, as it did in the case of St. Paul or Dr. Richard Bucke. In his book he calls it "cosmic consciousness."3 Other names are: illumination, enlightenment, being born again, conversion, and salvation. Sometimes the experience comes gradually, but however, when it happens the consciousness is lifted up into a new state of being, a new awareness, or receptivity to the divine. Then miracles can and often do happen, as they did with Mother Agreda. And yet miracles, it should be made clear, are in no way indicative that illumination has taken place. There can be psychic manifestations or the siddhis described in ancient Vedic literature that come without spiritual illumination; or there can be a spiritual illumination without any psychic manifestation. “Saint” and “sinner” alike can experience psychic manifestations while a genuine spiritual illumination is life transforming.

As we have seen before, the spiritually-inclined may be more open to psychic phenomena, but their goal is union with God. Sometimes, however, it happens that those who have chosen the religious life must use psychic gifts open to them in order to accomplish spiritual purposes. If Mary was to realize her passion to teach the peoples of “New Spain” she would have to overcome the barrier of distance. Ordinary means of crossing an ocean and a continent were simply not open to a woman of her day. If her mysticism, however, had not been both "within" and "without"--both esoteric and exoteric--there would have been no teleportations. It was her desire to take the Gospel message to the Native Americans that brought on the ecstasy (psychic trance), and the trance that triggered the teleportations.

There was also the barrier of language and the means of communicating the message she desired to bring, which in her case was again paranormally overcome. Actually telepathy is a phenomenon that parapsychologists have thoroughly investigated and verified and on which numerous reports have been published. But was Agreda's desire to communicate with the Native Americans the causal factor in her ability to do so? She was, of course, aware of a similar phenomenon described in the Book of Acts known as glossolalia. This took place on the day of Pentecost when persons speaking many different languages were gathered in Jerusalem and Peter, preaching in his native tongue was heard by those present to be speaking in each’s separate language.

What can be said is that Mother Agreda, never confused psychic endowments for spiritual gifts, and that this was another mark of her humility. If she had, she would have impoverished both sides of her nature, because she would have been demonstrating glory for the self and, in doing so, hiding the glory of the source--God.

The Catholic Church has wisely underplayed these phenomenal aspects that cause human beings to marvel at the accomplishments of their saints. The Jesuit Father, Herbert Thurston, who wrote a series of studies entitled The Physical Phenomena of Mysticism, points out:

Throughout Holy Writ, from the days of Pharaoh to those of Simon Magus, the position seems to be taken up that while true believers do not possess any monopoly of signs and wonders, the mighty works which they perform by the power of the Most High are in every way more stupendous than the prodigies of natural or diabolical magic with which they are placed, as it were, in competition."4

Thus, three sources are given for psychic phenomena: natural, diabolical, and spiritual. Paul taught this also. Lamentably, there is a tendency to emphasize the evil that can come from using psychic abilities rather than to appreciating their contribution to human good. Perhaps the witch of Endor has frightened us overmuch.

The attitude of religion towards psychic abilities, even for good purpose, still creates considerable opposition in many churches today, as in Agreda's day, when her superiors criticized her for her paranormal activity. There were times when the holy nun herself wondered if her teleportations had not originated with the devil. Fr. Thruston raised the question of whether her doubts about the origin of her writings (which he attributed to automatism) could have explained her having complied too easily to the order to burn the City of God and other writings (as will be seen in the final chapter). Certainly she could not be blamed had she wanted to be relieved of the diary of her psychic excursions, these having caused her so much embarrassment.

Although humanity at present may be in conflict with technology, no one would ever think of abandoning further experimentation in the physical sciences. At this juncture in time, the Church and science would do well to take this same position and engage together in both psychic and spiritual research. The need is for open minded exploration into all sides of the human personality and especially for weighing the evidence of so far unexplainable experiences. These should then be classified and the records retained until such time they are better understood. To discard evidence merely because it cannot be "proven" seems unreasonable, and to discard evidence because it violates the present concept of universal law seems equally absurd.

In the history of science, established theories periodically come into question as new discoveries make it necessary to re-examine old precepts. The same holds true for religion which can be even more protective of its cherished beliefs. In contrast the philosophers for centuries have maintained that both the psychical and the physical worlds vary according to individual or collective perception. Only the world of spirit--the world of pure Being--is unchanging. Here Agreda's experience provides the key to the doors between all three worlds. The evidence suggests that the key was her humility. With her the personal sense was absent, even from childhood. This made her an open channel through which the Spirit of God could work. If, as observed in Agreda’s life, the first step was renunciation of self, the second step was total reliance on the Spirit to do "the works."

This certainly helps clarify why undue importance should not be given the manifestation of "signs and wonders." In some cases, when narcissism has crept in sensitives have lost their gifts, thus reinforcing the conclusion that psychic gifts, unlike physical gifts, are best developed when there is a selfless desire to serve human good. Nor should they be looked upon as permanent gifts, but rather as coming and going according to their need.

As Mother Agreda knew, this concept came from Paul whom she greatly admired. ("I live now not with my own life but with the life of Christ who lives in me."5) This is also the universal view of mysticism--from the more impersonal mysticism of the East to the more personal and active mysticism of the Hebrews, and from Moses, Elijah, and especially as taught by Jesus. This view is rooted in the idea that human beings were created in the image of God; that the Spirit of God is incorporated in human nature just as the essence of the flower is incorporated in the plant. The essence of the mystic’s perception of reality is that of the soul in personal relationship with God rather than in a state of estrangement from the Creator. Yet in the scientific age the zeal for knowledge acquired through the senses has been at the expense of intuitive knowledge. The result has been to widen the individual’s sense of separation and desperation because in the process the individual has lost insight into the purpose and meaning of life.

Hopefully, as technology also brings East and West and past and present together, new discoveries of ancient spiritual wisdom will bring on a new age of spiritual discovery, and a time when the experiences of earlier mystics--from whatever culture, age, race or creed--are seen to confirm one another’s experiential knowledge of God, knowledge based on direct, subjective experience.

Agreda's mysticism differed from some encountered in the past and present in that she had to do something about it: a Quietist she was not. She wanted to be expended in the interest of the Native Americans. This, too, was essentially the mysticism of Jesus, of Paul, and of Francis, the father of Agreda’s Order, and of other mystics, including the founder of Quakerism, George Fox. Agreda was able to apply what had been revealed to her in meditation according to the reasoning of Paul when he said:

If the spirit of Him who raised Jesus from the dead is in you, then He who raised Jesus from the dead will give life to your mortal body through His spirit living in you.6

Dr. Albert Schweitzer, in his profound book, The Mysticism of Paul the Apostle, wrote:

We're always in the presence of mysticism when we find a human being looking upon the division between earthly and superearthly, temporal and eternal, as transcended, and feeling himself, while externally amid the earthly and temporal to belong to the superearthly and eternal.7

Paul accounted for this ability to live in the temporal and eternal as a gift of God (grace), granted in the mystery of the death and resurrection of Jesus. Prof. R. C. Zaehner also pointed out that Christ's life, death, and resurrection represented in the physical body what the mystic must experience in the soul.8 According to Paul, when a person accepts this as a gift of grace, then that person is no longer a natural being (governed by the mortal mind) but is transformed into a supernatural being. Obviously, this is what Mother Agreda realized, and which she described in her later years as being "dead to the flesh.”

Through the cross-fertilization of Eastern and Western mysticism more and more individuals have become interested in exploring their inner selves through meditation. The alacrity with which many young people have abandoned mind-expanding drugs to follow the contemplative way of inner adventure is another indication of growing interest in spiritual matters.

Another point might be made is that wars are promulgated by desiring possessions or putting too much value on the material. The idea of Psalm 24--"To the Lord belongs earth and all it holds, the world and all who live in it"--will be accepted only as people discover their at-one-ment with God and therefore value spiritual rather than material wealth.

In mysticism the self is relinquished and contact is made with the source or the center from which the supply flows. When individuals discover this through meditation, they discover the source of the supply. Then interest in material things naturally lessens. It follows that in a collective evolution of consciousness, the discovery of the inner source of supply would end the collective obsession with possessions and with possessing the earth.

In much of the twentieth century, the greatest obstacle to religious belief was that for the majority of people the space-time world of the materialistic environment was the only world being explored. Individuals had become so mesmerized in acquiring knowledge through the five senses that it was difficult for the majority to accept the revelation of the small minority of mystics that Ultimate Reality was experienced through exploring the kingdom of God within. As this minority increases so does the likelihood of a spiritual renaissance.

Singularly, the spiritual hunger now being experienced is an active mysticism such as Agreda’s in her fervency to help the Native Americans. It is a mysticism of the Cross--one that seeks not only vertical union with God but that reaches out horizontally to humanity, knowing that “in Christ there is no East or West,” but in him all are one great fellowship of love. As Schweitzer makes clear, this is Paul’s “being in Christ” mysticism, and the same as First John narrates:

What we have seen and heard
we are telling you,
So that you, too, may be in union with us,
as we are in union
with the Father
and with His son, Jesus Christ.9

"You are from God and you have in you one who is greater than anyone in the world."10 In this assurance Agreda could let go of anxiety and worry, and believe also with Paul that God’s grace was sufficient for her, and that God’s power was perfected in her weakness.11

The method of meditation the Old Testament advises is to "Pause a while and know that I am God."12 When contact with the greater One is made, infinity replaces the finite and the soul discovers its identity as an eternal child of God. In Agreda’s life this truth freed her soul simply to be, and from this all she was able to do flowed naturally.

In the war-torn world of the past and now the present century, it is easy to confuse the idea of freedom from outer discord with the biblical idea of the soul’s inner peace--Paul’s “peace that passes understanding.” From what is known of Agreda’s mystically-attuned Native Americans, they already were living lives that were, essentially, in harmony with their Creator and with creation. And the Jumanos, at least, were known to be peace-loving. Yet they must have recognized in Agreda’s presentation of the Gospel that there was something here for which their souls hungered. Perhaps, also, in her presentation of the message of the Cross, they were able to intuitively grasp the universality of its underlying symbolism. Or most of all, perhaps, they knew her reaching-out to them was rooted in a love that was selfless.

In Mary’s relationship with the Native Americans she was able to demonstrate how the finite limitations of time and space are transcended, and in her later years of mystical vision she attained that mystical state Dr. Schweitzer has described as "belonging to superearthly and eternal while still belonging to the temporal and earthly." Active mystic that Schweitzer also was, the path of his heart had led him into the heart of Africa as a medical missionary. And it may be significant that out of his experience with the native peoples of Africa he concluded that world consciousness is more ready to receive the revelation of the Christ where there is suffering, want, deprivation, sickness and war; more so than where there is bounty, comfort, luxury, and ease.

How can an age which contemplates the possibility of persons being replaced by robots get back on track? And how can the atrophied faculties by which human beings once knew their lives as at home in the omniverse be regained? Meditation is one answer, and not a new discovery but an ancient means of divine/human communication, lost through disuse except to the mystics.

As for technology, where do all the mechanical means of doing things come from except from the mind’s ability to extend itself? In other words, technology only amplifies and replicates innate human potential. In extending itself by mechanical and technological means, human creativity achieves what it has the potential to achieve without mechanical means. But to do so necessitates a re-visioning of what is humanly possible. When a collective shift in this direction is made, then the war with technology will be resolved. Even the robot will be seen as born of human imagination and creativity. The question is, do we want to go through life being robots or co-creators? Do we want to live from that inmost center through which the soul is connected with the Source, and by which humanity, as a whole, can live in harmony with one another, with nature, and with God?

Consider all the things that human thought-power has created over the past century: the telegraph, the telephone, radio, television, the computer, the automobile, aircraft, spacecraft--all mechanical means contrived to extend physical powers; all mind-created things operating in harmony with the earth-laws by which they are governed. Contemplate now a similar concerted effort to recognize and apply the psychic laws of the omniverse, so that instead of being jet-transported persons could be teleported, as were Mary Agreda and the twentieth century Padre Pio. Perhaps then the psychic world will be understood as part of the human realm, to do with as we will--even to destroying--or to choose to live according to spiritual law--the law of love--and be free from discord and earthly limitations.

It is well to remember that as human beings the choice is ours, and that we ought not blame God for the illusory world of human creation. Instead we ought to realize that God is not a participant in the world of greed, hate and war, or as Jesus told Pilate: "My kingdom is not of this kind."13

As the world over many are re-appraising the world, this is leading them to seek new (and at the same time old) ways in which to live in an omniverse that encompasses a three-part totalityof being--the psychical and spiritual as well as the physical.

______________________________________________

Notes:
Chapter Eleven

1. John xiv. 10
2. Mysticism, the Nature and Development of Man's Spiritual Consciousness (New York, 1955)
3. Cosmic Consciousness, (New York, 1923)
4. Edited by J. H. Creehan, S. J. (London, n. d.)
5. Galatians ii. 20
6. Romans viii. 11
7. The Mysticism of Saint Paul (New York, 1956)
8. Mysticism Sacred and Profane (New York, 1962)
9. I John i. 3-4
10. I John iv. 4
11. II Corinthians xii. 9
12. Ps. xlvi. 10
13. John xviii.

CHAPTER XII

THE MEANING OF THE LADY IN BLUE

Read not to contradict and
confute nor to believe and
take for granted, but to
weigh and consider.
Francis Bacon

With the completion of Benavides’ inquiry, Mary’s visitations to the Native Americans who knew her as the Lady in Blue drew to a close. But what took place after the inquiry is nevertheless relevant to interpreting her seventeenth-century cloistered life in its totality and for its contribution to American history.

As it happened, soon after Benavides' departure from the town of Agreda, the Mother Abbess' administrative position at the convent came up for renewal. Since she had always dreaded this responsibility, she begged to be released from it. Undoubtedly, she had been assured that Benavides' his staff of workers in New Mexico would be increased and that there would be no need for further assistance from her. It is altogether possible that she may have been glad to see the end to that distressing period when she had suffered from the criticism of her companion sisters as well as from some of her superiors who looked askance upon her trances, levitations, and manifestations of preternatural activity.

In 1627, two years after becoming abbess, she had had an experience that convinced her she was being called to write the biography of the Virgin Mother. She felt incapable of the task because of her lack of education, and therefore was reluctant to accept the assignment. Nevertheless, under her vow of obedience, she had no choice but to acquiesce.

From what she wrote about her American teleportations, her paranormal activities were known to have exhausted her. For this reason she may have felt physically incapable of continuing her missionary work in America while at the same time administering the affairs of her convent in Spain, and writing the voluminous work. It must have been a relief, then, when the apostolic Nuncio, Monsignor Julius Rospliogse, refused to ask for the dispensation the Church in Rome required for one so young to be an abbess. She was happy to serve the convent simply as a nun from 1632 to 1635, but did have to resume the burdensome office of superioress again at the end of this three year rest and continued in that capacity until her death in 1665.

Father Francis Andrea de la Torre was her father confessor during this period and two years later, in 1637, he judged she had grown to such spiritual awareness she should begin writing the long biography. This she accomplished, writing it in three parts, a task that took her eight years to complete.

When King Philip IV of Spain heard about her City of God, he asked the Mother Abbess for a copy. She demurred, he persisted, and then she relented. The Reverend de la Torre, who was her father confessor at the time, keeping the matter a secret, supplied him with a copy. Philip submitted it to several eminent theologians who praised it so extravagantly that the King then asked Mother Agreda to become his advisor, not only in matters of his soul, but also of his State. For the next twenty-two years the two were to correspond daily, with Philip writing his questions on the left-hand side of the page, and the saintly nun giving her solutions to his problems on the blank, right-hand portion. These letters are extant today, although as yet not translated into English. To read them is to realize that Mother Agreda was a woman of intellectual capacity as well as of extensive psychic ability.

Before the City of God was published, Father de la Torre was sent to Toledo on a special assignment, and while he was there, another spiritual director was placed in charge of Mother Agreda. When the new director learned of her having written the Mystical City of God, he ordered her to burn it, saying that a woman was not supposed to write on such sublime matters. The Mother Abbess, under obedience, complied with the harsh request, and the manuscript that had required eight years of painstaking effort went up in smoke. When Father de la Torre returned to resume his direction over her spiritual life, however, he reprimanded her for following an unjust order without having sought further guidance and issued her a new order, to rewrite the City of God.

It is understandable that Mother Agreda now became so ill that it was impossible to comply with the new command. However, Father de la Torre did not press her; he was as prudent as he was kind. Rather, he concentrated on helping her achieve a spiritual growth that would create in her both desire and energy to do what she had originally been called upon to do. As Agreda later wrote in the introduction of one of the four volumes titled The Coronation, numerous persons whom she had respected discouraged the endeavor. She, in fact, experienced so "many disturbances among the religious under her charge that her time was taken up in tending to the welfare of the community."1 She also added that she could not know “such interior peace as is necessary for and befitting the actual enlightenment and intelligence concerning the mysteries to be treated of."

Then, quite suddenly, Father de la Torre, after having been her spiritual director for twenty years, took sick and died, before Mother Agreda had undertaken the re-writing of her original work. The confessor who had ordered the burning of the original manuscript was now reassigned as her permanent confessor. Learning that she had other writings than The City of God, including the diary of the eleven-year missionary adventure in America, he ordered her to burn everything she had written. All that was left from which to glean understanding of her highly-developed psychic and spiritual achievements was what Benavides had written of his investigation into her American activity and what she herself revealed in the later re-written Mystical City of God. Although this was an impressive documentation of her spiritual resources, the work did not provide a first-hand account of history’s most extensive paranormal travels, as had the diary written at the time of her journeys. There was a saint in our own time, however, who teleported from Italy to the Americas--once to North America and once to South America--but not even Padre Pio, as far as is known, had Agreda's record of eleven years of continuous non-physical intercontinental transportation. How unfortunate, then, that the diary of her North American experiences was lost to present-day psychic research.

It will be of interest, however, that Reverend de La Torre had kept the secret that Philip IV had a copy of the original manuscript of The Mystical City of God (but not the young Agreda’s diary) and that this manuscript was not discovered until recent years. It is hoped that the finding of this evidence of her ability to so accurately rewrite the long work might be instrumental in having the Agreda cause for beatification and canonization reopened. Certainly every writer realizes the miracle it was! As it now stands, the Holy See, in 1778, issued a decree placing a perpetual silence on the cause of the canonization of the Venerable Mary of Jesus of Agreda. In 1886, a process to remove this was discussed, but His Holiness, Pope Leo XIII, made a decision that no change was to be made of the decree.2

Agreda's newly-appointed director's term was short lived, however, and he died three years later. Then the Mother Abbess was given a new and scholarly spiritual director in the person of the Reverend Father Andres de Fuenmajor, who was her Father Confessor for the rest of her life.

One of the first things Father Fuenmajor did was to renew the precept, given by Father de la Torre, to rewrite the biography of the Virgin Mother as well as her autobiography. The re-writing of the Mystical City of God was accomplished. But of the autobiography she only finished the chapters on her childhood and her early convent life. Reading this unfinished story of her own life, as well as her other writings (as yet untranslated into English), provides a clear picture of both her psychic and spiritual natures from which to comprehend how the young Mary fought for physical strength, yet with a body so frail that the psychic self was able to gain control during the early years when she began her paranormal travels. The meaning here is that the physical self at this period of her life could not dominate the psychic self. This permitted the psyche to emerge, just as in her later years, when her psychic self could not dominate her spiritual self and there emerged the highly transcended, mystical self with which the holy woman has come to be identified.

Mother Agreda did not undertake the rewriting of the City of God until she had gone through what theologians call the "mystical death." She described this experience as "an absolute death of the animal and terrestrial life and its renovation and transformation into a celestial and angelic state of existence." During this time she was intuitively instructed, as she termed it, infused with knowledge or cosmically illuminated, as others describe it. This made it possible for her to translate the most difficult Latin terms of theology into simple language that could be easily understood. Since she was a girl from Spain's mountain country and without formal education, many theologians have been mystified at the high quality of her writing and have pronounced her ability as nothing short of miraculous. She completed the second version of the four volumes in 1660--in only three years time and five years less than the first version had taken--and the amazing fact was that it followed inexplicably close to the manuscript King Philip IV had secretly retained, but which was not discovered for comparison until many years later.

The last five years of her life were lived in meditation and contemplation, during which time she reached what von Goerres called "the pinnacle of perfection in holiness." She was now accepted as one of the great mystics in an age known as the "golden age of mysticism."

After Easter, 1665, she asked her superiors for permission to prepare for her death, which she told her sisters was imminent. On the Monday before Pentecost, she called an assembly, although it had been her usual custom to hold these meetings on Friday. She then gave advice to each nun, telling each that it would be the last chapter she would hold. On Wednesday she was stricken with serious illness, and Pentecost Sunday she died.

Father Samaniego, her biographer, maintained it was more than a coincidence that all her superiors were assembled for a meeting in her province. The Superior General of the Order of St. Francis was even present at her death, when other synchronistic happenings also came to light: Jon Carillo, a teacher who frequently communicated with the Venerable Mary of Jesus, declared that at the moment she died he saw her ascending toward heaven, surrounded by a globe of light: and the Reverend Joseph Ximenez Samaniego relates that at the precise hour of her death she was also seen ascending into heaven by persons of eminent perfection and from several places far distant from Agreda.

Five years after her death the City of God, with its revelations of the inner soul, was published and immediately stirred up controversy in civil as well as religious circles. One of the criticisms weighed against the work was that it declared the earth spherical, with poles at either end. The first edition, in French, appeared about the year 1678. It was inexact and contained many interpolations that drew an avalanche of violent attacks. The Spanish Inquisition examined the City of God for fourteen years and placed it on the index of forbidden books for three months. One of the Inquisition's charges was that since Agreda was uneducated the work had to be fraudulent and must have been a copy of someone else's writing. Seven of the great universities in Spain and seventeen other universities and colleges in Europe hailed it enthusiastically; the Sorbonne, however, found considerable fault with it, because of views the book held which were judged to be Scotist-Franciscan. Out of all the controversy, the book was finally confirmed in 1681, when Pope Innocent XI decreed that The Mystical City of God was to be freely circulated among the clergy and laity. The work was further approved by Popes Alexander VIII, Clement IX, Benedict XIII, and Benedict XIV. In more recent time, these approbations have been renewed by Popes Pius IX, Leo XII, and Pius XI. Eventually, it became popular reading in Europe, and all the praises written of the work would fill a large volume. No book other than the Bible has received so many imprimaturs. There have been sixty editions of the work, in Spanish, Italian, French, Portuguese, German, Latin, Arabic, Greek, and Polish but no edition in English until the twentieth century. The first English translation of the City of God was made directly from the original, authorized Spanish edition. It was begun in 1902 and in 1912 it was finally printed in America in the four volumes presently available.3

It is altogether possible that Mary Agreda will, in the coming age, be as well known as she was in her own time, but not because she performed miracles, rather for what can be learned from her concerning the human personality and its extrasensory capacity for extending its awareness multi-dimensionally so as to embrace and experience the total universe as including psychic and spiritual as well as physical dimensions. When that time arrives the world will be better able to appreciate her Native American "conquest of love" as one of the most noteworthy achievements of our American Colonial period. Whatever historic importance may be given her teleportations from Spain to America, the significance for the twenty-first century is that she actually extended her personality into another age and culture, overcoming the barriers of time, space, and communication, and did it through the soul's implementation of love rather than through physical force or chemical and mechanical aide.

The tendency of the past two centuries, however, has been to reject the nun's somewhat bizarre means of travel since it was unexplainable according to the perception of the scientific thinking that has dominated these times. In the years ahead, however, this may no longer be true. There is as lively interest today in both psychic phenomena and mysticism, in all its varieties, as there was in Agreda's more spiritually-oriented century. Certainly the story of Mary Agreda presents the challenge that it be investigated with an open mind. Who knows what conclusion may be drawn when all the evidence is in?

From the iron age to the nuclear age, human beings have depended on their creative inventions to extend their human limitations. Now, however, interest is shifting to the total human personality--to inner as well as outer capabilities. And with this the perception of what is humanly possible is changing also. During the past hundred years science has been striving to attain more power, luxury, and leisure, but this has led to a sense of anxiety rather than fulfillment. What is coming to light is the soul’s need to be related to what is ultimately real--the infinite and the eternal. Only then is life experienced as having meaning and purpose. When Mary Agreda, as the Lady in Blue, ministered to the Native Americans throughout the 1620’s she discovered the secret that would be her legacy, that

The way to do is to be.

____________________________

Notes:
Chapter Twelve

1. City of God, Vol. IV
2. James A. Carrico, The Life of Venerable Mary of Agreda (San Bernadino, 1959)
3. Idem.

LIST OF WORKS CONSULTED

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Benavides, Fray Alonso de, O.F.M. The Memorial of Fray Alonso de Benavides, 1630. Trans. Mrs. Edward Ayer. Annotated, Charles F. Lummis and Fred W. Hodge. Land of Sunshine, XIII, XIV. Los Angeles: 1901.

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Boone, J. Allen. Kinship With All Life. New York: Harper, 1954.

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