Saint Faustina wrote in her diary that while in her convent’s chapel, she heard “this voice in my soul” saying, “There is more merit to one hour of meditation on My sorrowful Passion than there is to a whole year of flagellation that draws blood; the contemplation of my painful wounds is of great profit to you, and it brings me great joy.” Was that, indeed, Jesus or an Anunnaki psychic? If a soul like Saint Faustina’s or famous stigmatists like Padre Pio and Saint Catherine of Siena, take this kind of advice to heart, and spend untold hours contemplating Christ’s crucifixion, and especially if they were already gifted intuitives, might this explain how they acquired their stigmata? After all, Christ’s passion is recorded in the akashic records, and a truly gifted intuitive can likely experience that suffering directly if they choose to. Is there anything of profit to be gained from contemplating Christ’s crucifixion in this manner?

The message Saint Faustina received from Jesus in her prayer meditation was a genuine one but was misunderstood by her perception of herself as being a supplicant and unworthy and in need of further suffering to, in her mind, make the grade, to measure up to what Christ endured, for example, as though this were a "race to suffer" to see who could endure the most pain as a measure of their belief and holiness. Christ's message to her was to put aside thoughts of self-punishment, as with flagellation, but to focus on the true meaning of his sacrifice which was the giving of love to others, even in ways that put him at risk, because it was often under such circumstances that love was most needed and most dangerous to engage in, in the eyes of those in power. So hers was a misinterpretation in seeing this seeming encouragement of seeking an intense identification with Christ's suffering as the be-all and end-all of attainment, spiritually. Similarly, those highly sensitive individuals who came to venerate him and saw his physical suffering as a mark of attainment through personal suffering and deprivation of a lofty status of holiness and worthiness in the eyes of God, almost to the point of suffering for suffering's sake, this is a kind of perversion of what the divine perspective is about, that it exalts suffering and the need to do so. We never see it as an end in itself, as a goal to be sought after and practiced, as with building one's tolerance to greater and greater self-inflicted wounds as a toughening up and a demonstration of devotion. We can tell you we see nothing exalted in mimicking the perversity of the perpetrator through acts of self‑torment. This is faulty thinking and will misdirect a person to misuse the power of their own consciousness, and this brings danger because your consciousness holds the power to harm yourself much more so than you could ever harm another being. This is why self-negativity and self-directed neglect and abuse can be so devastating. One iconic demonstration of this capacity is the self-creation of stigmata in the limbs of a true believer wanting to emulate Christ's suffering as a kind of personal atonement and demonstration of holy attainment. This is the true source of such wounds, it is an example of mind over matter, it is not a divine creation because we will not harm a person even for a seemingly positive, if only self-desired, notion seen as an achievement to mimic Christ's wounds and suffering as a demonstration of devotion to his life and sacrifice. We see that as misguided to begin with. It was not the purpose of Christ's life and suffering to be an example for others to emulate the worst aspects, but rather to emulate the positive and loving things he did as a free man among the community spreading love everywhere he went. His crucifixion is a graphic illustration, that following a divine path may get one into trouble in a corrupted world. That is suffering enough, to live with the threat of retribution while taking on humanitarian aims in service to others and to the cause of the divine, but to seek punishment as though that is the goal leaves out the best part, the true contribution of a mission life to begin with. It is not a demonstration of the truth of the divine or the workings of love to be in the throes of physical suffering, that is emulating the consequences of subjugation and torment of the perpetrator, the workings of evil, not divinity.