A ten-year-old black girl in California bled from her palms, feet, right side, and the middle of her forehead for nineteen days in 1972, until good Friday, when the bleeding stopped. A Washington, D.C., priest experienced spontaneous bleeding from his writsts, feet, and right side in 1991. Since St. Francis of Assisi in the thirteenth century, ordinary people have suffered spontaneous lesions and bleeding resembling the wounds received by Christ during the crucifixion. Until recently, the occurrences of this religious and medical phenomenon had been limited to European cultures, but more and more cases of stigmata are being reported in Latin America and the United States. Including a startling analysis of the socioeconomic conditions that might give rise to the emergence of stigmatics at the end of another millennium and interviews with a medical expert on stigmata, this intriguing and objective examination is one of the most controversial books about religious phenomena since Embraced by the Light.

A comprehensive study of sacred stigmata augmented with the teachings of the Magisterium, scientific discussion, and biographical stories of authentic stigmatists. -- Dust jacket.

A stunningly illustrated metaphysical thriller by the European titan.

"Thus, from time to time, such events [the stigmatization] occur that strike one as miraculous, and that can be understood only through knowledge of the world of spirit. Because they seem so hard to explain, they preoccupy everyone and remind people again of the reality of the spirit." -- Ita Wegman Stigmata--the spontaneous appearance of bodily marks in locations corresponding to the crucifixion wounds of Jesus Christ--have long been a controversial phenomenon. Well-known stigmatics such as Francis of Assisi, Anne Catherine Emmerich, and Therese Neumann have been associated mostly with the Catholic Church. Judith von Halle, a member of the Anthroposophical Society, received the stigmata in 2004 during Passiontide (the last two weeks of Lent). She has published a dozen notable volumes of spiritual-scientific research. In this book, based on decades of anthroposophic study, Peter Tradowsky presents a comprehensive, though aphoristic, account of the stigmata. He focuses in particular on Judith von Halle, responding to Sergei O. Prokofieff's publication, The Mystery of the Resurrection in the Light of Anthroposophy, which approaches stigmatization from a particular perspective.

Francis of Assisi's reported reception of the stigmata on Mount La Verna in 1224 is almost universally considered to be the first documented account of an individual miraculously and physically receiving the five wounds of Christ. The early thirteenth-century appearance of this miracle, however, is not as unexpected as it first seems. Interpretations of Galatians 6:17—I bear the marks of the Lord Jesus Christ in my body—had been circulating since the early Middle Ages in biblical commentaries. These works perceived those with the stigmata as metaphorical representations of martyrs bearing the marks of persecution in order to spread the teaching of Christ in the face of resistance. By the seventh century, the meaning of Galatians 6:17 had been appropriated by bishops and priests as a sign or mark of Christ that they received invisibly at their ordination. Priests and bishops came to be compared to soldiers of Christ, who bore the brand (stigmata) of God on their bodies, just like Roman soldiers who were branded with the name of their emperor. By the early twelfth century, crusaders were said to bear the actual marks of the passion in death and even sometimes as they entered into battle. The Stigmata in Late Medieval and Early Modern Europe traces the birth and evolution of religious stigmata and particularly of stigmatic theology, as understood through the ensemble of theological discussions and devotional practices. Carolyn Muessig assesses the role stigmatics played in medieval and early modern religious culture, and the way their contemporaries reacted to them. The period studied covers the dominant discourse of stigmatic theology: that is, from Peter Damian's eleventh-century theological writings to 1630 when the papacy officially recognised the authenticity of Catherine of Siena's stigmata.

Palmer Eldritch returns from the edge of the universe with a drug called Chew-D for the colonists of Mars who are under threat of god-like or satanic psychics that threaten to wage war against the human soul.

Hèléne Cixous -- author, playwright and French feminist theorist -- is a key figure in twentieth-century literary theory. Stigmata brings together her most recent essays for the first time. Acclaimed for her intricate and challenging writing style, Cixous presents a collection of texts that get away -- escaping the reader, the writers, the book. Cixous's writing pursues authors such as Stendhal, Joyce, Derrida, and Rembrandt, da Vinci, Picasso -- works that share an elusive movement in spite of striking differences. Along the way these essays explore a broad range of poetico-philosophical questions that have become characteristic of Cixous' work: * love's labours lost and found * feminine hours * autobiographies of writing * the prehistory of the work of art Stigmata goes beyond theory, becoming an extraordinary writer's testimony to our lives and times.