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Powerful psychological mechanisms of human beings, acquired from the beginning of life, demonstrate that Communion in the mouth is the one more correct for our Eucharistic relationship with God. Subconsciously, mouth is associated with the mother, who is the giver of human life, symbol of God as Giver of Divine Life; while the hand is associated with objects, which are matter, pure creation, and that are not God.
Human beings during their first months of life, develops primary psychological mechanisms, the most basic but most important, which will define all their future behavior; since adult psychology takes these early learnings as a foundation for all future development. In those moments is determined how the child will interact with the world around him, as well as with others. And these mechanisms show that the natural and right manner of taking Communion, the most favorable way for our own spiritual development, is by receiving Communion in the mouth.
We can distinguish two phases:
♦ FIRST LEARNING: the mouth, metaeucharist of mother, primary psychoeucharist association between mouth and person.
Just born, the baby, for feeding himself, takes food directly from the breast of his mother, but he does not go to it thinking that what he is going to take is something called "milk" (which provides such proteins and minerals he needs to live, etc..), and that is something separated from his mother. No, he does not know it yet, nor even has already done this dissociation between what his mother is and what the food in the form of milk that he receives from her is; but the two realities merge in his mind as one. For the baby, breast, milk and mother come to be one thing, and mean all at once the same reality: the same love, the same presence and protection, one person, his mother. It happens a symbiosis of elements or metaconsecration, taking place a sort of metaeucharist, because in the mind of the baby become associated as one, both the alive and real person who is his mother and the material element that comes from her (breast milk), in a dual reality.
The act of the baby of receiving that sort of metacommunion occurs directly through the mouth, thus being associated forever mouth and union with the "higher being" that, for the baby and right then, is his mother. That experience is so intense and so vital that remains forever etched in the subconscious of the baby, even into adulthood. And, while the future and successive learnings will be hiding this to the point to seem forgotten, however it is not so, for in his deepest subconscious (not conscious), this association still remains linked to the act of joining with what one loves more, with which gives us life and happiness, with what for us as babies was our metadivinity, our own mother, the first image of a giver of life, who is a figure of God, to whom will discover later through faith.
These associations will remain dormant in the subconscious of the human being, but will reappear and continue to develop during this new relationship of love between the soul and God, when man will be like a child again before his "Mother" Spiritual and Divine that is God, from who will receive the necessary food for his supernatural development; not of the body, but spiritual; no longer for this world but for eternal life. In our relationship with Jesus Christ, therefore, we turn and become like children again (Mt 18:2-5), children in the Holy Spirit, children born again in the Spirit (John 3:3). Therefore, in our Eucharistic relationship with God we need to make use again of these psychological mechanisms learned in childhood. The Eucharist is the new Motherly Milk that God gives us, the Blood and Water which flow from the Bosom of Jesus Crucified, so that those who are like children, innocent people in the Spirit, may receive His grace and find in Him the New Life. And this new Divine Milk, we should receive it with the same love, but multiplied, with the same trust and the same faith, that when we received the motherly milk from our mother. We must go to Him with the same innocence, necessity and absolute dependence for our lives, that we had with our mothers when we were babies. For if we do not go to Him as children, He will not receive us in His Kingdom, "Truly I say to you, if you do not turn and become like children, you will never enter the kingdom of Heaven" (Mt 18:3); because if we do not go to Him as children we cannot enter into a true relationship with Him, but in one interested and polluted by our worldly affections. We must go to God in the Eucharist with our mouths open to receive from Him the Divine Milk of the Eucharist; yes, in the same way while we were babies we open our mouths to receive the human and motherly milk from our mothers. For this reason, Communion in the mouth, is the one correct way and the one established by God both in the natural and in the supernatural order. And he who does not receive Communion in the mouth but in the hand, does it in contravention of the laws of nature and of God himself.
♦ SECOND LEARNING: hands, manipulation of reality and introduction into the world of objects.
After the child has discovered his mother, in a second phase he begins to explore the surrounding environment. There will be times when the mother is present and takes all his attention, but others when she will be absent and his attention will turn to other things, with which he will want to interact. And will do it both in a sensory and in a manipulative way, through the senses and hands. Hands allow us access to the world of objects, as things subjected to our will: toys and other objects around us that we can manipulate, inert or without own initiative, dependent on when we use them to come to life. This manipulative learning will never end in our life, but is predominantly associated with our relationship to objects. Nobody takes to another by the hand and manipulates him like to a doll or other object: firstly because it is physically impossible, and secondly because it would be considered a serious lack of respect, an act against human freedom; to take some person by his clothes or by his hand, and then dragging him to where we want, could be considered something aggressive. We simply know that it is not allowed and that goes against the dignity and freedom of the individual, and we do not do it.
When we receive Communion in the hand, then we are using this second learning, not the first one but techniques that we learned in our contact with objects around us. As a effect of taking Communion in the hand, these old instrumental assimilations of reality which were asleep in our subconscious, activate again; something appropriate in regards our use of objects, but that is not acceptable in our relationship with people, and even less with regards the Sacred Person that is God, towards whom we feel and desire to express utmost respect.
While in the first phase, the mouth relates us to one "other" and leads us to establish a communication with an "other I", the one of the mother, who represents an advance of our future relationship with the "Other I" that is God, in a transitive type relation. In this second phase, in return, it takes the center stage the own ego, the own I, in a reflexive type relationship, self-centered, in which the universe of things around us is subjected to our will. In the first phase, we open to an Other and towards others; but the second phase is centered in objects with respect the use we can obtain of them, but leaving God and others in the background.
♦ Devastating and harmful effects on faith as consequence of receiving Communion in the hand
Well, whatever it is, we are aware of it or not, and starting from these learned mechanisms that reside in our subconscious, our mind automatically associates taking something to an object and not to a person. And that's exactly what happens when we receive the Host in the hand; a subconscious association between Host and Object, even if we do not want, because our will is fickle, changeable; but our subconscious is persistent and very difficult to modify, and eventually end up winning the battle at the expense of our faith.
He who usually takes Communion in the hand, inevitably and slowly, will begin to lose the awareness of that what he receives is a live, real and sensitive Person. And little by little will come to see it as a "sacred object" merely, of which we still "think it is a Person", but that nevertheless "we take it similarly we take any other object". Given this psychological contradiction or dialectic duality, the individual is forced to choose one of two options, like when one faces a crossroads: either choose to stop taking Communion in the hand as soon as possible to preserve all the integrity of the Personality of the Host, paying attention to his faith; or well he insists on taking communion in the hand, which subconsciously wakes the psychological mechanisms described, and it will end up diluting the perception of the Personality of the Host, little by little and before one realizes of what is happening. If we spend too much time in this state, when one day we realize again it could be too late: as when a plague enters a field sown; unless we act fast to stop it, it'll end up destroying the whole crop. The soul will begin to see as his faith weaken, will lose the patience to be alone with God, will have few moments of intimacy with Him, could enter into a spiritual melancholy and sadness, etc..; they are many and varied the possible adverse effects. In fact, when one no longer perceives any objection to receive Communion in the hand it means that, most likely, one has already lost that spiritual sensitivity, and the awareness of the Personal presence of Jesus Christ in the Host has been weakened; whether if one wants to recognize it or not, it is so, and the facts prove it.
So, people who usually take communion in the hand fail to progress in love and devotion to the Eucharist, not in the way Jesus wants, that of a successful Communion, intimate and personal with Jesus Christ, soul to Soul and heart to Heart. However much progress they reach in other dimensions (liturgical, theological, doctrinal, pastoral, etc..), their faith and their experience of the Eucharist is like a fig tree full of leaves (Mt 21:19), based on external formalisms, but with few fruits of sincere and intimate communion with Jesus inside their souls. It may be all you want magnificent from the outside, from the visible, but with almost no fruit of authentic communion of love with Jesus Christ. It is a relationship with God spiritually stagnant, like those who live in darkness; they go to liturgical and Eucharistic events, and everything seems wonderful and magnificent, if we look only the forms, but inwardly they leave equally or even more empty of soul than before; because in their hearts has not been any learning. Because without a living, personal, intimate, sensitive and respectfully relationship with Jesus Christ in the Eucharist, can not exist a true Eucharistic life; and he who in the practice and by the facts treats the Host as a kind of "Object" (although one thinks otherwise). However sacred one considers that "Object", can hardly reach to live a personal union, person to Person, with Jesus Christ. And without that personal union, person to Person, THERE IS NOT COMMUNION; because it is not by only swallowing the Consecrated Wafer that there is Communion, but by joining Jesus Christ face to Face, through the Host.
Our will (our spirit) can think and want one thing, but the flesh (our subconscious) wants another thing and takes another path against our will:
"The spirit is willing, but the flesh is weak" (Mark 14:38)
So we should not give our subconscious occasions to override our faith, but to make that our faith predominates over our human, carnal and instrumental psychology.
♦ Jesus wants us to return to our old spiritual innocence, that we return to be like children, and return to take Communion in the mouth and not in your hand.
Jesus wants us to become like children again, because at that age of childhood manifests our spiritual purity and the correct way as we should relate to Him. Making ourselves like children as I have just explained:
"He called a child over, placed it in their midst, and said, 'Amen, I say to you, unless you turn and become like children, you will not enter the kingdom of heaven. Whoever humbles himself like this child is the greatest in the kingdom of heaven.'” (Mt 18,2-5).
What the instrumental and materialistic spirit of adults failed to understand - to recognize the Messiah -, did it very naturally the metaeucharistic spirit of children, their ability to associate with innocence the material and the immaterial, the human and the divine:
"When the chief priests and the scribes saw the wondrous things he was doing, and the children crying out in the temple area, 'Hosanna to the Son of David,' they were indignant and said to him, 'Do you hear what they are saying?' Jesus said to them, 'Yes; and have you never read the text, Out of the mouths of infants and nurslings you have brought forth praise?'" (Mt 21:14-16).
Then to recognize God we must return to our roots, to our spiritual childhood, and receive the Lord as 'infants' (Mt 21.26); ie, as the child who receives in his mouth the feed from his mother; in this case, the divine nourishment of the Eucharist. It is in the mouth of those who are like children from where God receives praise, not from their hands. Hands were used by his enemies, against Jesus, when he faced His passion.
So, let us return to receive Communion in the mouth as when we were simple babies, being Him as God our Spiritual Mother who feeds us and gives the Life of the Soul, the supernatural life.
Human beings during their first months of life, develops primary psychological mechanisms, the most basic but most important, which will define all their future behavior; since adult psychology takes these early learnings as a foundation for all future development. In those moments is determined how the child will interact with the world around him, as well as with others. And these mechanisms show that the natural and right manner of taking Communion, the most favorable way for our own spiritual development, is by receiving Communion in the mouth.
We can distinguish two phases:
♦ FIRST LEARNING: the mouth, metaeucharist of mother, primary psychoeucharist association between mouth and person.
Just born, the baby, for feeding himself, takes food directly from the breast of his mother, but he does not go to it thinking that what he is going to take is something called "milk" (which provides such proteins and minerals he needs to live, etc..), and that is something separated from his mother. No, he does not know it yet, nor even has already done this dissociation between what his mother is and what the food in the form of milk that he receives from her is; but the two realities merge in his mind as one. For the baby, breast, milk and mother come to be one thing, and mean all at once the same reality: the same love, the same presence and protection, one person, his mother. It happens a symbiosis of elements or metaconsecration, taking place a sort of metaeucharist, because in the mind of the baby become associated as one, both the alive and real person who is his mother and the material element that comes from her (breast milk), in a dual reality.
The act of the baby of receiving that sort of metacommunion occurs directly through the mouth, thus being associated forever mouth and union with the "higher being" that, for the baby and right then, is his mother. That experience is so intense and so vital that remains forever etched in the subconscious of the baby, even into adulthood. And, while the future and successive learnings will be hiding this to the point to seem forgotten, however it is not so, for in his deepest subconscious (not conscious), this association still remains linked to the act of joining with what one loves more, with which gives us life and happiness, with what for us as babies was our metadivinity, our own mother, the first image of a giver of life, who is a figure of God, to whom will discover later through faith.
♦ SECOND LEARNING: hands, manipulation of reality and introduction into the world of objects.
After the child has discovered his mother, in a second phase he begins to explore the surrounding environment. There will be times when the mother is present and takes all his attention, but others when she will be absent and his attention will turn to other things, with which he will want to interact. And will do it both in a sensory and in a manipulative way, through the senses and hands. Hands allow us access to the world of objects, as things subjected to our will: toys and other objects around us that we can manipulate, inert or without own initiative, dependent on when we use them to come to life. This manipulative learning will never end in our life, but is predominantly associated with our relationship to objects. Nobody takes to another by the hand and manipulates him like to a doll or other object: firstly because it is physically impossible, and secondly because it would be considered a serious lack of respect, an act against human freedom; to take some person by his clothes or by his hand, and then dragging him to where we want, could be considered something aggressive. We simply know that it is not allowed and that goes against the dignity and freedom of the individual, and we do not do it.
When we receive Communion in the hand, then we are using this second learning, not the first one but techniques that we learned in our contact with objects around us. As a effect of taking Communion in the hand, these old instrumental assimilations of reality which were asleep in our subconscious, activate again; something appropriate in regards our use of objects, but that is not acceptable in our relationship with people, and even less with regards the Sacred Person that is God, towards whom we feel and desire to express utmost respect.
While in the first phase, the mouth relates us to one "other" and leads us to establish a communication with an "other I", the one of the mother, who represents an advance of our future relationship with the "Other I" that is God, in a transitive type relation. In this second phase, in return, it takes the center stage the own ego, the own I, in a reflexive type relationship, self-centered, in which the universe of things around us is subjected to our will. In the first phase, we open to an Other and towards others; but the second phase is centered in objects with respect the use we can obtain of them, but leaving God and others in the background.
♦ Devastating and harmful effects on faith as consequence of receiving Communion in the hand
Well, whatever it is, we are aware of it or not, and starting from these learned mechanisms that reside in our subconscious, our mind automatically associates taking something to an object and not to a person. And that's exactly what happens when we receive the Host in the hand; a subconscious association between Host and Object, even if we do not want, because our will is fickle, changeable; but our subconscious is persistent and very difficult to modify, and eventually end up winning the battle at the expense of our faith.
He who usually takes Communion in the hand, inevitably and slowly, will begin to lose the awareness of that what he receives is a live, real and sensitive Person. And little by little will come to see it as a "sacred object" merely, of which we still "think it is a Person", but that nevertheless "we take it similarly we take any other object". Given this psychological contradiction or dialectic duality, the individual is forced to choose one of two options, like when one faces a crossroads: either choose to stop taking Communion in the hand as soon as possible to preserve all the integrity of the Personality of the Host, paying attention to his faith; or well he insists on taking communion in the hand, which subconsciously wakes the psychological mechanisms described, and it will end up diluting the perception of the Personality of the Host, little by little and before one realizes of what is happening. If we spend too much time in this state, when one day we realize again it could be too late: as when a plague enters a field sown; unless we act fast to stop it, it'll end up destroying the whole crop. The soul will begin to see as his faith weaken, will lose the patience to be alone with God, will have few moments of intimacy with Him, could enter into a spiritual melancholy and sadness, etc..; they are many and varied the possible adverse effects. In fact, when one no longer perceives any objection to receive Communion in the hand it means that, most likely, one has already lost that spiritual sensitivity, and the awareness of the Personal presence of Jesus Christ in the Host has been weakened; whether if one wants to recognize it or not, it is so, and the facts prove it.
So, people who usually take communion in the hand fail to progress in love and devotion to the Eucharist, not in the way Jesus wants, that of a successful Communion, intimate and personal with Jesus Christ, soul to Soul and heart to Heart. However much progress they reach in other dimensions (liturgical, theological, doctrinal, pastoral, etc..), their faith and their experience of the Eucharist is like a fig tree full of leaves (Mt 21:19), based on external formalisms, but with few fruits of sincere and intimate communion with Jesus inside their souls. It may be all you want magnificent from the outside, from the visible, but with almost no fruit of authentic communion of love with Jesus Christ. It is a relationship with God spiritually stagnant, like those who live in darkness; they go to liturgical and Eucharistic events, and everything seems wonderful and magnificent, if we look only the forms, but inwardly they leave equally or even more empty of soul than before; because in their hearts has not been any learning. Because without a living, personal, intimate, sensitive and respectfully relationship with Jesus Christ in the Eucharist, can not exist a true Eucharistic life; and he who in the practice and by the facts treats the Host as a kind of "Object" (although one thinks otherwise). However sacred one considers that "Object", can hardly reach to live a personal union, person to Person, with Jesus Christ. And without that personal union, person to Person, THERE IS NOT COMMUNION; because it is not by only swallowing the Consecrated Wafer that there is Communion, but by joining Jesus Christ face to Face, through the Host.
Our will (our spirit) can think and want one thing, but the flesh (our subconscious) wants another thing and takes another path against our will:
"The spirit is willing, but the flesh is weak" (Mark 14:38)
So we should not give our subconscious occasions to override our faith, but to make that our faith predominates over our human, carnal and instrumental psychology.
"He called a child over, placed it in their midst, and said, 'Amen, I say to you, unless you turn and become like children, you will not enter the kingdom of heaven. Whoever humbles himself like this child is the greatest in the kingdom of heaven.'” (Mt 18,2-5).
What the instrumental and materialistic spirit of adults failed to understand - to recognize the Messiah -, did it very naturally the metaeucharistic spirit of children, their ability to associate with innocence the material and the immaterial, the human and the divine:
"When the chief priests and the scribes saw the wondrous things he was doing, and the children crying out in the temple area, 'Hosanna to the Son of David,' they were indignant and said to him, 'Do you hear what they are saying?' Jesus said to them, 'Yes; and have you never read the text, Out of the mouths of infants and nurslings you have brought forth praise?'" (Mt 21:14-16).
Then to recognize God we must return to our roots, to our spiritual childhood, and receive the Lord as 'infants' (Mt 21.26); ie, as the child who receives in his mouth the feed from his mother; in this case, the divine nourishment of the Eucharist. It is in the mouth of those who are like children from where God receives praise, not from their hands. Hands were used by his enemies, against Jesus, when he faced His passion.
So, let us return to receive Communion in the mouth as when we were simple babies, being Him as God our Spiritual Mother who feeds us and gives the Life of the Soul, the supernatural life.
Thanks for reading. You can search the complete index of English articles or also choose from one of the following readings that I personally recommend to you:
- We ask the Pope and Bishops to approve as Dogma of Faith the Eucharistic Coexistence of the Blessed Virgin and souls in sanctifying grace
- I, David, am the author about our presence and coexistence with Jesus Christ in the Eucharist
- Quick and easy demonstration that we dwell with Jesus Christ in the Eucharist, supernaturally and as preparation for our future life with Him in Heaven
- We are also with Jesus Christ within each Consecrated Host of the Eucharist
- Quick and simple demonstration of that, by receiving Jesus Christ in the Eucharist, we are also receiving one to another in the Eucharist by means of Him
- Learning to live Catholic Eucharist and Holy Communion in all its fullness
- The Eucharist transforms us into one Body and Blood, Soul, Humanity and Divinity forever with God
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