2,000 years of Christian tradition with the refinement of its dogmas lie deep in the subconscious. The moving Jesus legend with the suffering Mary, the suffering Apostles, and the suffering saints is also stored in the brain-cells of non-practising Christians.
But for the practising Christian this brain programming implies a lasting readiness to believe in miracles and miraculous cures as proof of God's grace. Before a religious 'Lazarus' has taken part in a pilgrimage to a visionary shrine, he had been brain-washed. His family, friends and priests have made it abundantly clear to him why the pilgrimage is the 'last resort'. Day and night the pain-racked sufferer is preoccupied with the hope of the miracle that has been suggested to him. If the children of Fatima or little Bernadette at Lourdes have helped others, why not me, too? On the sickbed - effective pious therapy - hymns to Mary are sung, the Rosary is recited. The sufferer has no idea that perhaps a selfhealing process has already begun, that he himself has set the healing mechanism (Bio Feedback) in motion.
The skilful preparatory work done in the sickroom is enhanced at the visionary shrine by the feelings shared by the anonymous masses who also believe in miracles. One is much more likely to 'perceive'
Jesus, Mary and the saints at the goals of the journey than in Christian everyday life or in one's home church. From time to time, cures take place for motivations that we know, just as they do in other countries with quite different conditions and religions.
There are several thousand 'faith healers' in America, Europe and Asia. Among the dozens of such people I met, I found helpful, often shy, always modest people who followed their calling without religious rites or pretentious ceremonials. Naturally they accept a fee for their work: they are not saints and cannot live on air and love. I was Sceptical about the undefined physical and medicinal powers employed by them. So I arranged to meet the dynamic young faith-healer Marcus Brogler, who is wellknown in Switzerland, my home country, at a restaurant in Aarau. I teased him and asked if he really believed in his magic. Marcus got up and stood behind me. 'Sit still I am not going to touch you.' I drank my beer. In less than a minute I felt as if someone was ironing my spine with a red-hot iron. I turned round. Marcus returned to his seat, ordered another round and asked sarcastically: 'Did you feel the magic?'
Alas, we live in a maze of magic and miracles. Like bread fresh from the oven, some of it baked and some of it half- baked, books pour off the presses, books dealing with the mysteriously working
powers of telekinesis and telepathy and trying to explain how the miracles are done, books that tell us about the work of faith-surgeons on the Philippines and till the vast field of parapsychology. It would be carrying coals to Newcastle if I were to make a further contribution to these fields. So I am going to stick to the territory I have prescribed for myself - visions.
The stuff of which saints are made!
Inge Santner writes in Die Weltwoche [36], Zurich, about a lecture given to the Viennese Catholic Academy by the Viennese psychiatrist and neurologist, Dr. Gerhard Kaiser, Lecturer in Forensic Medicine at Salzburg University.
Dr. Kaiser tackled the question of why the bodies of saints retain their shape decades or centuries after their death. Kurt Tucholsky[37] gives a wonderful account of Lourdes in his Book of the Pyrenees: They have recently exhumed her (Bernadette Soubirous) for her canonization next year. Her body was well preserved, her left eye, which was directed at the vision, is reputed to have remained open and her tomb to have smelt so strongly of flowers that letters which lay there smelt, too, so it was said at Lourdes ....
(Bernadette was not a saint at the time; she did not become one till 1933.)
In the opinion of the Viennese scientist it does not need a miracle to preserve the fleshly envelope so that it survives the decades or centuries without visible signs of decomposition. Dr. Kaiser examined such cases as these: Francis of Sales, who died in 1622, was found 'as if he was alive' when exhumed in 1632. His body did not turn to dust until 1665 when it emitted an 'extraordinarily sweet smell'.
Francis Caracciola died in 1608. His flesh and sinews were unchanged when he was exhumed in 1628.
When an incision was made, blood flowed from it.
Carlos Borromaus, died 1584, proved 'unnaturally supple' after medical examination in 1608. His corpse still looked exactly the same 250 years later, in 1880.
St. John of the Cross, who died in 1591, was found covered with pinkish skin when he was dug up in
1859 (!), sweet smelling fluid kept his body moist.
Maria Magdelena de Pazzi, died 1607, did exhibit a blackened face when she was exhumed in 1663, but she still had an 'exceptionally mild expression'.
Bernadette Soubirous, who died in 1879, seemed to be merely sleeping when she was exhumed; her face was only slightly browned and even her clothing had survived the ravages of time undamaged.