Christ is present in the Eucharist wholly and ultimately.

 Body and Soul. How could we receive Him if not in the same way?
The Body with the Body, the Soul with the Soul, the whole Christ with the entire self? To be holy in mind, this we still understand. But to be blessed with the body, we must first receive it, realize it, digest it, and begin learning it. But with the flesh first, it will work. But along with the body will go everything that belongs to it, from food to money and
property to work.
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Two things the Devil leads us away from Conversion; and Communion, an everyday living of faith, an expected growth in faith.
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Christianity is imparted by a life that can be joined to – not by an activity that can be participated in or even just by a word that can be
heard.
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To live in Christ in the Holy Spirit is to be more silent instead of silent and to perceive without judging, without comparing, without thinking, without consideration, in the open and joyful curiosity of a child of God on a journey with God. But only he can do this who is before himself the least possible,  so that he no longer fears, has nothing to fear, and therefore no longer worries about anything. He is accessible and wholly himself.
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The interior must penetrate the surface. Our Christianity must become incarnate. Otherwise, it will not is real. It has to be incarnated in our body, speech, behavior, and actions. It must be incarnated in our homes, our possessions, our jobs. But still more than that, it must be incarnated in the community of the Church in our parish and our little community. So that not only are we part of the body of the Church, but the Church, the community, is equally part of our body, part of us, so that we are, quite naturally, our Christianity, our life in God, and with God and our work for the Kingdom so that we live all of this quite naturally and do it in the body of communion, which is our body, and we are part of its body.
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To be a Christian is to be already here on earth, a human resurrected – just as Christ was resurrected here on earth. In the hope that one day we too will be ascended as he is already today: Ascended, our Head, Christ. As we share in his life today, we may share in His eternity.
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A sign that we have truly been converted and thus changed our thinking is that two counsels of Scripture are beginning to take place in our minds. The first: continually pray, and the second: be wholly and completely occupied with the will of God. This is a sign of your Christianity and salvation, and you’re going to Heaven. We’re getting deadly serious. This is the point of hesychasm: To fill and focus our minds entirely on God in this way.
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The Eucharist comes to transform the Body of Christ and make us flesh and each other. Therefore, the disposition to receive the Eucharist consists precisely of this I desire with all my heart to renounce myself and to be Christ, his Body, and he our Head and, at the same time, desire with all our hearts to be with all the other brothers and sisters in the church, the one actual body.
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To be a Christian is to be the Body of Christ. And even though by Him in a particular sense we are also alone, in fullness, we are that Body only as gathered. Therefore, the assembly is our strength. When are we supposed in Christ’s name, then we are entirely His Body, and then in us and through us His Power is most fully at work.
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It is so easy to slip and replace God with our idea, and Christianity with your ideas and not even notice it! Humility, silence, kenosis, abandonment of self and will… What else can we do to not succumb to it?
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Do you want to go to Heaven? Nothing simpler! Just renounce yourself so that you can become Christ, and in Christ, God. That’s all. And if you find that difficult… Well, I’ll comfort you! What if I were to tell you that I don’t even have to give up anything because you are nothing and you have nothing?
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Knowing yourself and your wretchedness leads to compassion. Knowing God leads to hope.
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The consciousness of wretchedness manifests in considering ourselves to be only God’s guides and not vice versa. It is not God from whom we expect help in our works. We are not helping God as merely accompanying Him, and most, if anything, in ourselves as some of God’s “bacillus bearers.”we carry where we go – and then we “let it work.”
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The signs and wonders accompanying the proclamation are similar to advertising items that representatives of a company hand out. They hope that through them, to get your attention. Still, at the same time, they expect you won’t just stay but become interested in their company – and there, you won’t be convinced of the promotional items, but the company itself, its products, the quality, and the offer. Even when proclaiming Christ and the Gospel, miracles attract attention. But who stays only with them (a frequent temptation of charismatics, mainly Protestant) is doing a colossal stupidity. For what is interesting is the company itself – God acting in the Body of the Church – and it convinces no longer by the “shenanigans” of miracles but by its quality: by the fact that there is a God in it, that there pulsates the eternal life of God, that it is genuinely the first fruit of the Kingdom on earth.
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Love manifests itself by focusing on the one we love. Focused
attention to the loving Beloved is what in prayer