The prominent English surgeon Richard Sergeant [17] asks 'Is it really necessary to suffer to achieve salvation? ... Does salvation justify pain? In the lay hierarchy of the Christian heaven the host of the martyrs takes third place after the apostles and the prophets. In other words martyrdom is the only way for the ordinary man to enter the kingdom.'

The will to join the community of the blessed through suffering, pain and asceticism, in brief through martyrdom, is clearly the essence of stigmatics. Those who bear the stigmata have iron wills.

Let us leave the religious enclave to demonstrate by a profane example what an iron will can achieve.

... During the twenties August Dieber, a miner, was buried alive when a gallery collapsed owing to bad weather. He waited two days and two nights to be rescued. His right thigh and part of his foot were jammed by blocks of stone. The miner first willed himself not to feel the pain, but he sensed that his limbs had grown cold and lost sensation. Then he concentrated the whole of his will on sending blood to the 'numb' thigh. At first he felt severe pains which he rejected, then he noticed the return of heat and sensation. When he was medically examined, both thigh and foot were found to be well supplied with blood, to the general astonishment of the doctors. Amputation was unnecessary.

The miner had discovered a new faculty during the accident. By will power and suggestion he could make parts of his body insensitive to pain (fakirs!), and even send blood to parts of the body chosen by him. He trained these faculties and became an international variety attraction.

It was no novelty for artists to have their bodies pierced with needles and swords on the stage. But by dint of intense concentration this man produced the classical stigmata on his skin while the public watched in breathless excitement. He did this at every performance, and twice on Wednesdays and Sundays.

The variety 'miracle' ended in a nervous breakdown. Smart managers wanted to make the performance hyper-perfect. The artist was to weep tears of blood, too. As he could not force any blood through the cornea, even with the greatest effort of will, the mercenary manager had an obscure opthalmalogist come to his dressing-room before every performance and make tiny perforations in the eyeballs.

August Dieber did weep tears of blood on a few occasions, but then his nerve gave way. The tears have nothing to do with my subject but the story shows that a man possessed of an iron will can force stigmata to appear on his body.

Professor H.J. Campbell, a physiologist at London University, has convincingly demonstrated that the brain in men and animals is devoted to procuring pleasure. The embryo begins its intrauterine growth with a head that is comparatively out of proportion. In it the grey matter of the brain makes the body grow according to programmed patterns. The nerve paths which strive to procure pleasure are already formed at birth. From the baby's first cries the process of experience with its reactions to feeling pleasure or pain begins.

The environment - parents, uncles, aunts, teachers and parsons - continually and rather thoughtlessly nourishes the 'beast brain' computer with rules for human behaviour and moral laws. In addition discoveries which the sensory organs report to it must be stored in the tiniest cells of the brain. Fixed reactions for future behaviour are programmed from all 'reports' to the brain. You may not do that, you must do that, you may say this but not that, you must and shall believe this, it is forbidden to believe that etc. Or experiences such as these: that is hot, you are getting burnt, this is cold, you are freezing, sing for it cheers you up, smell a rose for its scent is pleasant, etc.

As the striving to procure pleasure still dominates, even after education, learning and religious teaching, Campbell says that a single order was given to the brain computer of our first ancestors:

'Activate pleasure procurement!' Campbell uses the concept 'pleasure' in a strictly scientific sense. By it he means the feeling arising from increased stimulation of the pleasure areas which occur in the higher brain layers. In such a sense, thought 'can lead to the setting up and transformation of preferred paths in the brain and thus give the individual the power to shape his mind with forethought'. What the individual registers and selects as procurement of pleasure for him-self, he himself determines according to inclination and taste. The work of Campbell, who worked as guest professor at the Max Planck Institute of Brain Research at Frankfurt, and the College de France, Paris, provides important hints for our theme.

From his first vague thoughts the Christian's presumptuous 'faith' forces him to believe that he is the Lord of Creation, 'chosen' before men of other faiths because the Redeemer died for him; that special mercies are reserved for him, because the heaven of the blessed is assured him in return for behaviour pleasing to God (and the Church); and on top of all this, that there is an infallible judicial tribunal over good and bad, namely the Pope, governing his earthly (Catholic) existence.

This doctrinaire 'upbringing' goes hand in glove with the suggestive visual infiltration of religious doctrine, e.g. by illustrations of the text of the rosary learnt by children, by Christ's stations of the cross, by gifts of sentimental coloured prints of Mary on the occasion of one's first Communion

(children of eight or nine take part in the Eucharist for the first time). Church interiors present the whole pomp of a kingdom of heaven 'on earth' with images of Christ on the cross artistically carved in wood or sculptured in marble, the stigmata generally dripping with blood in a most realistic way. They display statues and pictures of Mary, with and without the infant Jesus, Mary kneeling at the cross in Gethsemane or sheltering the head of the sufferer in her lap. They offer statues and paintings of the saints. Martyrs and patron saints lie in state under countless glass cases. And everywhere we see the brilliant graphic emblems of the cross. Visual signals of the 'only true faith' follow the faithful everywhere, for it is a pleasure to partake of the holy life.

The vast size of the churches, in which man appears so minute, and the reverent atmosphere in small intimate chapels induce complete repose, relaxation, meditation. Prayers lull those kneeling in the pews. During the mass or high mass fascinating stage management forcibly attracts the attention of the congregation to the mystery of the transubstantiation, the changing of the wine into the blood of our Lord. The liturgy is the form of divine service, the 'religious realization of Christ's work of redemption through the Church'. Acoustic signals, with the antiphonal singing of priests and congregation, magnified and intensified by the peal of the organ (whose almost exclusive adoption is one of the church's cleverest 'effects'), sensitize the congregation, which is already receptive to the great spectacle. The texts of the hymns literally teem with painful suffering: indeed, they immerse the faithful in a feeling of perceiving pain as a pleasure to be sought for, so that thereby they can come closer to the Redeemer. Naturally they end, mostly in a chorus, with a promise of heavenly happiness!

It is a pleasure to suffer and participate in pain.

The visual and acoustic signals, as introduced by modern medicine in Bio Feedback, and the wish to procure pleasure programmed in the human brain demonstrated by Campbell provide illuminating explanations, in my view, of the detailed accounts which visionary children (and the few adult visionaries, too) put on official record. They are 'visions' of pictures and images that have followed them around since they were tiny. Their messages contain texts and vocables which are really childish simplifications of the theological double-dutch pumped into them from pulpit and schoolmaster's desk