Maria of Agreda was a cloistered nun in the seventeenth century.1 She was a mystic whose books about the Virgin Mary were popular in her own time and remain widely read.2 She is best known as the author of Mystical City of God, a biography of the Virgin Mary.3 She was never canonised, although her cause has been proposed to the Congregation for the Cause of the Saints many times.4
Diana Walsh Pasulka wrote that in the early 1600s, as Spain was exploring and colonising western North America, the young Maria claimed that with the help of angels she flew through space and over the ocean to New Mexico USA, an episode of alleged bilocation.5 Pasulka also wrote that Maria’s sister nuns said they witnessed her rising a few feet off the floor and surrounded by brilliant light during these episodes.6 According to American Cosmic, her biographers reported that her body levitated, surrounded by a blinding white light in her small convent cell, while she experienced herself soaring on the wings of angels across the ocean and through space to what Spain then called “the New World”.7 Alonso de Benavides met with her and questioned her closely about what she saw and with whom she spoke during these alleged bilocations to New Mexico.8 Benavides was impressed by her account, which included details he thought she could not have known, and reported it to King Philip IV of Spain.9 Benavides and others used Maria’s claimed bilocation journeys to justify continued funding and efforts to expand the Spanish empire, according to Pasulka,10 who has separately suggested the voyages helped Spanish missionaries obtain funding to convert indigenous Americans, seeding cultural imagination in support of their work.11
Maria herself wrote that she was not certain whether she had really and truly travelled in her body during the bilocations, comparing her uncertainty to Saint Paul’s account of being carried up to the third heaven without knowing whether it was in the body or out of it, though she affirmed that the events did happen and had nothing to do with the devil or wrong desires.12 She criticised Benavides for being too literal in his interpretation of her bilocations while insisting that they had really happened,13 and she noted that the travels would not have occurred without the assistance of angels.14 Her earliest works, later burned by nuns of her own convent,15 were cosmographies containing descriptions of astral journeys through space and over the earth, recorded as topographies of other countries, cultures and of space itself,16 including an account of seeing the earth from space as a spinning sphere; only a few copies of these early writings survive.17 As a woman in the seventeenth century who dared to write, she attracted suspicion and had to answer to the Inquisition.18 She later claimed she had been pressured to answer to Benavides in ways he desired, and that some of her writings were burned as a result, according to Pasulka;19 she later recanted her recantations and rewrote many of her former works from memory.20 Her bilocation story became widely known in the seventeenth century and is still mentioned in textbooks covering the history of the western United States.21
Witnesses said that Theresa of Avila, Joseph of Cupertino and Maria of Agreda all appeared to be dead while levitating.22 She was noted as a bilocator.23 Her body became so light during levitation that her sister nuns could move it by blowing on it,24 and she was tortured while in this levitating state without effect.25 Her sisters floated her out into public, where visitors could move her about by blowing on her,26 and she became furious upon discovering she was being used as a paid public amusement.27
Pasulka regards her as a meta-experiencer.28 An organisation funded Pasulka’s research trip to Rome Italy to analyse the canonisation trial records of Joseph of Cupertino and Maria of Agreda.29 Pasulka observed that Maria’s records describing her claim of bilocating to New Mexico concerned the same region that Tyler D. had taken Pasulka and James Master to visit a supposed UFO crash site.30 Tyler D. said his understanding of the “beings” he had encountered was transformed by his encounter with Maria’s alleged bilocations, information about levitations of other saints and apparitions of the Virgin Mary, hospital rounds with Father McDonnell, and insights from scientists at Vatican City and the Vatican Observatory.31 He felt a kinship to Maria and vowed to devote his life to a new ministry after his trip to Rome.32 Tyler D. said he believed the beings he was in contact with were, or were similar to, the angels Maria described as having transported her to what is now the southwestern United States.33 Jeffrey Kripal has suggested considering Maria’s bilocation claims within a “both/and” framework rather than an either/or scenario that reduces them to pure imagination or purely political machinations.34