The Wedding Feast at Cana

Jesus Foretells the Consequences of His Words on the Cross: “Now It Is Finished” (John 19:30)

1). Whatever moves the spiritual soul closer to or further away from purity will produce an equal movement of the body in the same direction.

20. Through each man’s cooperation, all grace, both Sanctifying and Actual, will impact the overflow of the spiritual heart. The body (i.e., the scriptural mouth) will send that overflow out accurately — in the language of the body, which is both sense-able and meta-sense-able.

3).The Eucharist will produce a profound impact on both the purity of the spiritual soul together with the biological function of the body.

Spiritual Soul Composed of Upper & Lower Powers

When God created Adam, divine radiance surrounded the clay substance [using the word clay substance (as well as mud or dust, for that matter) “of which he was made” would be hard-pressed to validly interpreted as a metaphor] of which he was formed. That way this lump of clay appeared on the outside as an outline of its parts, after its shape had been given to it, but inside it was hollow. Then, from the same mass of clay, God created inside of the figure the heart, the liver, the lung, [etc.].[1]

1.       The divine radiance surrounding the clay substance shows us that the Breath had been breathed into the nostril of man. The Holy Spirit was now fully dwelling into the upper powers of the spiritual soul and, as a result, Adam’s body was luminescent[5];

2.      This lump of clay appeared on the outside as an outline of its parts after its shape had been given to it, but inside it was hollow. The Holy Spirit dwells in the uppers power of the spirit — the heart. However, the spiritual soul is not a duality. Therefore, when the Holy Spirit dwells in the heart, Living Waters flow out to the body through the soul’s actions. That through which living waters flow; and,

3.      Then, from the same mass of clay, God created inside of the figure the heart, the liver, the lung, [etc.]. These words tell us that the spiritual soul is the form of the entire human body.[6] It directs the growth of every cell, what type of cell it will be, when to stop growing, etc.

Sometimes the soul is distinguished from the spirit: St. Paul for instance prays that God may sanctify his people ‘wholly’, with ‘spirit and soul and body’ kept sound and blameless at the Lord’s coming [1 Thess. 5:23]. The Church teaches that this distinction does not introduce a duality [SML] into the soul [cf. Council of Constantinople IV (870): DS 657]. ‘Spirit’ signifies that from creation, man is ordered to a supernatural end and that his soul can gratuitously be raised beyond all it deserves to communion with God” [cf. Vatican Council I, Dei Filius: DS 3005; Gaudium et Spes 22 § 5; Humani Generis: DS 3891].

Does the Body Contribute to Being in the Image & Likeness of God?

How is Man in the image and likeness of God

Likeness may be considered in the light of a preamble to image, inasmuch as it is something more general than image ... and, again, it may be considered as subsequent to image, inasmuch as it signifies a certain perfection of image. ... likeness regards things which are more common than the intellectual properties, wherein the image is properly to be seen. In this sense it is stated (QQ. 83, q. 51) that “the spirit” (namely, the mind) without doubt was made to the image of God. “But the other parts of man,” belonging to the soul’s inferior faculties, or even to the body, “are in the opinion of some made to God’s likeness.” In the same sense “likeness” is said to belong to “the love of virtue:” for there is no virtue without love of virtue.[15]

Each person has in himself two callings, the desire of fruit and the lust for vice. How? By the desire of fruit he is called toward life, and by the lust for vice he is called toward death. In the desire of fruit a person wishes to do good, and says to himself, “Do good works!”… But in the lust for vice, a person wants to do evil, and says to himself, “Do the work of your own pleasure!”[17]

The Holy Spirit: Inexpressible, but Prompting Expression

Reply to Objection 1. Christ’s humanity is an “organ of His Godhead,” as Damascene says (De Fide Orth. iii, 19). Now an instrument does not bring forth the action of the principal agent by its own power, but in virtue of the principal agent. Hence Christ’s humanity does not cause grace by its own power, but by virtue of the Divine Nature joined to it, whereby the actions of Christ’s humanity are saving actions.

Reply to Objection 2. As in the person of Christ the humanity causes our salvation by grace, the Divine power being the principal agent, so likewise in the sacraments of the New Law, which are derived from Christ, grace is instrumentally caused by the sacraments, and principally by the power of the Holy [Spirit] working in the sacraments, according to John 3:5: “Unless a man be born again of water and the Holy [Spirit] he cannot enter into the kingdom of God.”[30]

The Spirit is God in his characteristic attribute, God himself in his infinite action. For Christian faith, the Holy Spirit is a Person; it can, therefore, be said that he is the personification of action, that he is the ‘working’ member or person in the Trinity [St. Cyril of Alexandria says, “The Spirit is the power and natural action of the divine substance. He performs all the works of God.” Thesaurus, assert. 34 (PG 75, 580; cf. 72, 608)]. Whenever, then, God is active, when he creates, intervenes in history, enters through the incarnation into creation, raises Christ from the dead, establishes a covenant between himself and a people … it is in the Spirit that all this is brought about, for the Spirit is the power and action of God.[32]

The Spirit, who is infinite reality, forms the link between God and finite beings. Through him, holiness penetrates right into our world and even becomes incarnate there (cf. Lk 1:35); through him, God lives in man as in a temple (cf. 1 Cor. 3:16; 6:19). The heavenly Spirit is the intimacy of God with the earth, the hand of God touching this world: If it is through the finger of God ...‘(Jesus says, according to Lk 11:20), ‘if it is through the Spirit of God’ (Jesus says, according to Mt 12:28) that I cast out devils ...’[33]

'No one comprehends the thoughts of God except the Spirit of God' (1 Cor 2:11.). Now God’s Spirit, who reveals God, makes known to us Christ, his Word, his living Utterance, but the Spirit does not speak of himself. The Spirit who 'has spoken through the prophets' makes us hear the Father’s Word, but we do not hear the Spirit himself. We know him only in the movement by which he reveals the Word to us and disposes us to welcome him in faith. The Spirit of truth who 'unveils' Christ to us 'will not speak on his own' (Jn 16:13). Such properly divine self-effacement explains why “the world cannot receive [him], because it neither sees him nor knows him,' while those who believe in Christ know the Spirit because he dwells with them' (Jn 14:17).[38]

Soul versus Spirit; Inner Heart versus Biological Heart

Man, though made of body and soul, is a unity. Through his very bodily condition he sums up in himself the elements of the material world. Through him they [i.e., the elements of the material world] are thus brought to their highest perfection and can raise their voice in praise freely given to the Creator.[41][42] For this reason man may not despise his bodily life. Rather he is obliged to regard his body as good and to hold it in honor since God has created it and will raise it up on the last day [Gaudium et Spes 14 § 1; cf. Dan 3:57-80].[43]

The Human Heart of Flesh

The Eucharist & The Sacred Heart of Jesus

Science of the Heart

1.       Neurologically (using the nervous system);

2.      Biochemically (e.g., hormones);

3.      Energetically (e.g., electromagnetic energy, i.e., physical (not to be confused with spiritual) light), and;

4.      Biophysically (e.g., pulse waves from the beating heart).[45]

Testimony of the Saints

• St Gertrude the Great had a great devotion to the Sacred Heart of Jesus. As a result of her holy desire and purity of heart, she was granted a mystical encounter with St. John the Evangelist, the beloved Apostle who was given the singular honor of resting his head on the bosom/heart of Jesus during the Last Supper. In the Spirit, St. John took her to Jesus so that she, too, could lay her head on the bosom of Jesus. Then, as she felt the constant pulsations (the spiritual heart does not pulsate) of the Divine Heart, and rejoiced exceedingly thereat, she said to St. John: “Beloved of God, didst not thou feel those pulsations when thou wert lying on the Lord’s breast at the Last Supper?” “Yes,” he replied; “and this with such plenitude, that liquid does not enter more rapidly into bread than the sweetness of those pleasures penetrated my soul (clearly indicating Jesus’ physical – pre-crucified – heart and resurrected glorified heart), so that my spirit became more ardent than water under the action of a glowing fire.”[76] Note that the sweet pleasures of Jesus’ beating physical heart penetrated St. John’s soul. Also note, as was revealed above, science has shown that the heart’s pulse wave energy communicates with the body.

• Phillip Neri, “kept the longest vigils and received the most abundant consolations. In this catacomb, a few days before Pentecost in 1544, the well-known miracle of his heart took place. Bacci describes it thus: ‘While he was with the greatest earnestness asking of the Holy [Spirit] His gifts, there appeared to him a globe of fire, which entered into his mouth [symbolizing his scriptural mouth, the body – SML] and lodged in his breast; and thereupon he was suddenly surprised with such a fire of love, that, unable to bear it, he threw himself on the ground, and, like one trying to cool himself, bared his breast to temper in some measure the flame which he felt .... all his body began to shake with a violent tremour; and putting his hand to his bosom, he felt by the side of his heart, a swelling about as big as a man’s fist ... The cause of this swelling was discovered by the doctors who examined his body after death. The saint’s heart had been dilated [expanded – SML] under the sudden impulse of love, and in order that it might have sufficient room to move, two ribs had been broken, and curved in the form of an arch. From the time of the miracle till his death, his heart would palpitate (beat-SML) violently whenever he performed any spiritual action [emphasis SML].”[77] This miracle shows that the Light of the Holy Spirit produces a physical impact on the heart of flesh. For those who try to dismiss this by saying it was all spiritual, not physical, let us look at another miracle.

• The same phenomenon occurred with St. Gemma Galgani, but with minor differences from those surrounding St. Neri. “St. Galgani experienced an increasingly intense burning beginning in the center of her heart and then radiating outward. She describes the sensation as a hot poker penetrating her, so intense she needed ice to cool it. This pain and burning was not merely spiritual but also physical. The skin in the area of her heart was burned. When Venerable Father Germanus Ruoppolo C.P. placed a thermometer on the skin, the mercury immediately ascended to the upper limit of the gauge. This type of manifestation of the Spirit’s dwelling within the heart was experienced by St. Padre Pio (his skin temperature, especially during Mass, was over 120 degrees, the upper limit of the thermometer), and also St. Paul of the Cross. Galgani said that while this burning caused great pain to her body, she did not desire that excruciating pain to stop because of the sweetness it produced in the very depths of her soul. In other words, the Holy Spirit dwelling in the spirit caused the inner heart, i.e., the spirit, to overflow to the soul and be expressed via the body, especially the human heart of flesh). The palpitations of her physical [SML] heart during this phenomenon were so great, her chair and bed would shake, even though she remained quite calm. Like Phillip Neri, St. Gemma’s heart greatly expanded. So much so that three of her ribs were broken and bent to almost right angles. When her body was exhumed, physicians found that decomposition of the body had begun … except for the heart. It was found incorrupt, full of blood, fresh, healthy, and flexible.”[78]

Evidence Gleaned from Eucharistic Miracles

1.       The first occurred in 750 A.D. at a church in the Italian town of Lanciano. When the ‘veil’ of bread and wine were miraculously withdrawn from a consecrated host, human flesh and blood appeared! While this happened in the 8^th century, several scientific tests have since been performed. The testing revealed that the flesh was from a human heart, and the blood was the same type as was Jesus’ blood. Furthermore, the flesh, sliced in section, was determined to have present: 1) the myocardium (muscle tissue of the heart, the cells of which constantly beat), which is the part of the heart that generates the most extensive electromagnetic field in the body; 2) the vagus nerve, which is responsible for sending electrical messages from the heart to the larynx (voice box; remember all those passages talking about the lambs knowing the voice of their shepherd — God Incarnate) and then on to the cranial brain, and finally; 3) the left ventricle, which is the part of the heart that pumps the blood through the body.[79]

2.      The second miracle occurred in 2008 when a consecrated host was inadvertently dropped onto the ground during a Mass celebrated in the eastern Polish town of Sokolka. Following Church practice, the priest placed the consecrated host in water to dissolve it, thus removing the Real Presence of Jesus. However, several days later, a nun found that the consecrated host had not dissolved completely. She discovered that a red mark had appeared on its surface. The red mark appeared to be blood but was, in fact, human tissue. Two medical doctors separately determined the tissue was heart muscle tissue (from the myocardium).[80]

3.      The third Eucharistic miracle took place in Buenos Aires, Argentina, in 1996. Once again, a consecrated host was dropped on the ground and subsequently placed in water to dissolve. After about nine days, it took on the appearance of blood and tissue. Samples were then sent to three different laboratories for analysis (circa 1996, 1999, and 2004). The Subsequent labs were not informed of the story behind, or origin of, the samples, except to say that they were from a man who died. The results showed that the samples contained both red and white blood cells. The tissue was determined to be heart muscle tissue (myocardia) from the left ventricle.[81] Are you ready to be amazed? The blood cells were found to be alive and functioning. The cells from the heart muscle tissue were found to be moving and still beating [still generating electromagnetic radiation — SML]. Dr. Frederick Zugibe determined the tissue was from a man whose heart had been severely traumatized. The blood type and DNA matched the blood/tissue sample from Lanciano and, therefore, were from the same person. The blood samples were determined to be 100% identical to blood samples taken from the Shroud of Turin and from the Sudarium of Oviedo (thought to be part of the burial cloth that had been wrapped around the head of Jesus).[82][83] The Church has not yet ruled on the authenticity of these miracles.

4.      The most recent miracle occurred in Legnica, Poland, on Christmas day of 2013. Once again, the consecrated host fell to the ground, after which it was placed in the water-filled vasculum. The sacramental veil (accidents of bread and wine) was lifted from the host revealing human flesh. Subsequently, it was determined by independent testing/research facilities to be muscle tissue from the human heart. Like the other miracles, the heart tissue showed forensic signs of great agony. In 2016, the Vatican approved this miracle and ordered the local bishop to set up a place for adoration of the heart of Jesus made visible to the faithful.[84][85]

Thus, from something corporeal such as the Heart of Jesus Christ with its natural meaning, it is both lawful and fitting for us, supported by Christian faith, to mount not only to its love as perceived by the senses but also higher, to a consideration and adoration of the infused heavenly love; and finally, by a movement of the soul [specifically the spirit — SML] at once sweet and sublime, to reflection on, and adoration of, the divine love of the Word Incarnate. We do so since, in accordance with the faith by which we believe that both natures - the human and the divine - are united in the Person of Christ, we can grasp in our minds those most intimate ties which unite the love of feeling of the physical Heart of Jesus with that twofold spiritual love, namely, the human and the divine love.[86]

The Language of the Body

The Eucharist Simultaneously Purifies Our Inner Heart and Heals Our Body

When does the Eucharist not Purify, and Why?

1. The heart lacks “readiness.” In my view, readiness can be further broken down into two categories: the first is the degree of faith present in an individual Catholic, and the second is the degree to which the soul is in a state of cleanliness. Let’s talk a little further about each of these.

a. Faith: I believe that the preeminent objection to the Real Presence of Jesus in the Eucharist is sense-based. People think to themselves: when I look at or receive the consecrated host, I see and taste only bread; when I look into or drink from the chalice containing the consecrated wine, I see and taste only wine. I believe the five human senses provide the fuel that stokes the intellectual fire behind the arguments against a literal interpretation of the bread of life discourse (Jn. 6:31-69). An example of that reasoning can be found with the Apostle Thomas. Despite at least eleven people telling Thomas that they had seen the risen Jesus, he boldly said he would not believe unless his own five senses confirmed it (Jn. 20:25). Thomas lacked faith.

Scripture informs us many times of the necessity of having faith to receive any of the following: 1) God’s healing of the body (cf. Mt. 8:5-13; 9:22, 29; 15:28); 2) healing of the heart, i.e., the forgiveness of sins (cf. Mt. 9:1-2; Mark 2:5); 3) healing by Jesus (the prime efficient cause) of a person because of the faith of a third person (an efficient secondary cause) acting as an intercessor (cf. Mt. 15:28; Mark 7:23-27); and, 4) the power to affect non-human creation (cf. Mt. 8:26, 14:31, 16:8, 17:19-21; Mark 4:39-41; Lk. 17:6). We also read about the lack of power resulting from the absence of faith (cf. Mt. 13:58, 14:31; Mark 6:5).

So, let’s look at some scientific data related to the lack of faith and readiness. According to a 2008 survey conducted for the U.S. Conference of Catholic Bishops and by the Center for Applied Research in the Apostolate (CARA), an affiliate of Georgetown University, belief in the Real Presence of Jesus in the Eucharist is held by only 57% (a truly sad statistic) of those who identify themselves as Catholic. [101] In 2019, Pew Research discovered that the degree of lack of faith has gotten much worse. For those Catholics who do not attend weekly Mass, the percentage of those who believe in the Real Presence dropped down to between 25% - 30%.[102] That doesn’t even factor in the numbers of lapsed Catholics who have left the Church altogether. Stretching of the imagination is not needed to believe that every one of those leaving the Church lacked faith in Jesus’ literal and complete presence in the Eucharist. It’s also hard to believe that all 57% of those Catholics that believe also have a deeply held belief in the Real Presence. CARA estimates that only 31% of Catholics attend Mass on any given weekend. How many people do you think would skip Mass if they genuinely believed that the very same Jesus (the Jesus resurrected in glory…not the mortal Jesus) who walked the earth a couple of millennia ago was going to meet them face-to-face and give them a great big hug on Sunday; and during this hug, he would fill them with the Holy Spirit?

b. Cleanliness: In John 13:3-15, we read about Jesus washing the feet of his Apostle. He tells them it is necessary to wash their feet as a prerequisite to be in him. Pope Benedict XVI believes this washing of the feet is not referring to Baptism. To back up this belief, he references v.10, in which Jesus tells Peter that they don’t need to be washed all over their body because they are already clean; only their feet need to be cleaned. Benedict believes the washing of feet refers to the sacrament of Reconciliation.[103] After Baptism, we can get our feet dirty again by walking in the “mud” of the world and the flesh because we have fallen human natures. If we are “not ready,” if our feet have not been washed, then this is where the words of St. Paul are appropriate to describe the consequences of our actions. He wrote, “For anyone who eats and drinks without discerning the body eats and drinks judgment upon himself. That is why many of you are weak and ill, and some have died” (1 Cor. 11:29-30). Let’s not forget the parable of the wedding banquet, wherein the guest with improper attire was thrown out into the night to weep and gnash teeth (Mt. 22:11-13). How often do Catholics have their feet washed clean to be in Jesus? According to the CARA study, 87% of Catholics go to Reconciliation/Confession once a year or less.[104] I find it phenomenal that 87 out of every 100 Catholics are saying, in effect, that they have not committed a mortal sin in a year. Speaking anecdotally, I see roughly 98% of the people in the pews getting up to receive communion. The numbers don’t quite add up. Our society has made the builders of the tower of Babel look like amateurs and imposters. I could go on a rant here about runaway hyper-pride and its consequences in our culture, but I think I best move on.

2. The heart lacks “desire”. Therefore, the second primary reason for the lack of efficacy of the Eucharist in a particular person is a lack of desire or, as I like to phrase it, a lack of holy desire (cf. Rom. 8:5; Gal. 5:17). Is there a lack of holy desire on the part of the members of the Church to receive Jesus in the Eucharist? As we stated previously, only 31% of all Catholics go to Mass on any given weekend. That means that 69% did not go to Church. What was their reason for missing Mass? Of those who missed Mass, 74% gave as the significant reason something other than business/work conflicts or health-related problems.[105] That indicates to me a general and severe lack of desire.

 ENDNOTES:

According to Venerable Maria of Agreda, “Adam in regard to the body was so like unto Christ that scarcely any difference existed. According to the soul, Adam was similar to Christ [Venerable Maria of Agreda, City of God, Volume I, “The Conception,” (Washington, NJ: Blue Army), p. 127.].” If Adam’s body was so like Jesus’ body, and both were born with perfect bodies in which the Holy Spirit fully dwelled, then it makes sense that both would be born with luminescent bodies. St. Bridget (among others) confirms this fact. She was given a vision of the Nativity. She describes it thusly:

And while [Mary] stood thus in prayer I saw the Child in her womb move; suddenly in a moment she gave birth to her own Son from whom radiated such ineffable light and splendour that the sun was not comparable to it while the divine light totally annihilated the material light of St. Joseph's candle. So sudden and instantaneous was this birth that I could neither discover nor discern by what means it had occurred. All of a sudden I saw the glorious Infant lying on the ground naked and shining, His body pure from any soil or impurity [St. Bridget of Sweden, Revelations of St. Bridget, On the Life and Passion of Our Lord and the Life of His Blessed Mother, translated from the 1611 Antwerp edition, published by (Fresno, CA: Academy Library Guild); republished by (Fresno, CA: Apostolate of Christian Action, 1965); and re-typeset and published by (Charlotte, NC: Tan Books, 2015), p 26.].

According to Archbishop Fulton Sheen, "His life, death, Resurrection, and Ascension are the instruments of Divinity for our sanctification, our life, our resurrection, our ascension. But it may be asked: Why should His human nature acquire such power even though it be a perfect human nature? The reason is because of its union with the Person of God....Actions belong to the person—not to the nature.... each of the actions of His human nature is to be attributed to His Person. But His Person is the Person of God—therefore, each and every action of His human nature had an infinite value because it was done by the Person of God." [Fulton J. Sheen, The Mystical Body of Christ (p. 24-25). Ave Maria Press. Kindle Edition] So what is being said here is this: the two natures of Jesus exist in the One Person of the Son of God, but they are not separated into two "boxes" so to speak. Because of this, Jesus new all that the Divine nature knew, and vice-versa. This is how Jesus was able to die for every person's sins ... past, present, and future, despite the fact that Jesus, the human, existed in time.

Creation is an eternal expression of the Father, through the Son, and in the Holy Spirit. We know this because the Son is eternally begotten of the Father ... so that which is made through the Son must also be unceasingly expressed from the moment the Father said, “Let it be.” What does the Father express? He expresses what He knows ... himself. What he knows and Loves is perfect Goodness. When Adam sinned, all of creation was corrupted ... God could no longer say that it was very good (Gen. 1:31). The Father could no longer express creation through the Son and in the Holy Spirit. When Jesus, out of infinite Love for us, died for our sins, his resurrected and glorified body was, so to speak, our ticket to ride. When Jesus ascended to the Father body and soul united to his Divinity his glorified physical (but not mortal) body now became part of the eternal Trinitarian dialogue. Thus, the Father could not beget the Son without also begetting the Son’s human nature, which is hypostatically united to his Divinity. This is why all of creation became a new creation (Rev. 21:5; 2 Cor. 5:17).

Without the Ascension, that which had not yet been given (Jn. 7:39) — the Holy Spirit — would continue to not be given/sent. Through Baptism, we become members of the Mystical Body of Christ, of which Christ is the head and the Holy Spirit is the soul. The one-flesh Marriage occurs on the Cross, at which we are made present at Mass, when we receive the body, blood, soul, and Divinity of Jesus in the Eucharist. The wood of the cross is a symbol of fallen incarnate man. The nailing of Jesus to that cross is a symbol of what happens in Mass, at which we become one flesh with Jesus nailed to the salt of DNA of that very same cross.

This text is extremely theologically rich. God revealed to St. Hildegard that man was designed and created by God to be a microcosm of all creation. When man glorifies God, all creation glorifies God. When man fell, all of creation fell. The works of man are manifested through the body, and in the language of the body, which is both sense-able and meta-sense-able.

Hildegard writes,

The elements are indeed subjected to man, and they each perform their duties as they themselves are affected by the works of man. For if people meddle with one another in battles, horrors, in hatred, envy and sinful offenses, the elements change into another and opposite kind of heat or cold or violent effusions and deluges. This stems from the first determination of God, because God arranged the elements in such a way that each one should behave corresponding to the works of men, since they are affected by these works when man creates with and in them (Causes and Cures, p. 95).

[Helmut Posch, The True Conception of the World According to Hildegard von Bingen, Trans by Dean H. Kenyon, (Mount Jackson: The Kolbe Center for the Study of Creation, 2015), p. 131.].

Cited by McCraty: Pribram, K.H. and F.T. Melges, “Psychophysiological basis of emotion,” in Handbook of Clinical Neurology, J. Vinken and G.W. Bruyn, Editors. 1969, North-Holland Publishing Company: Amsterdam. p. 316-341.

Cited by McCraty: Halberg, F., et al., “Cross-spectrally coherent ~10.5- and 21-year biological and physical cycles, magnetic storms and myocardial infarctions.” Neuroendocrinology, 2000. 21: p. 233-258; and also: McCraty, R., Atkinson, M., Tomasino, D., & Bradley, R. T, “The coherent heart: Heart-brain interactions, psychophysiological coherence, and the emergence of system-wide order.” Integral Review, 2009. 5(2): p. 10-115.

Journal Source: Myoung Soo Kwon, Victor Vorobyev, Sami Kännälä, Matti Laine, Juha O Rinne, Tommi Toivonen, Jarkko Johansson, Mika Teräs, Harri Lindholm, Tommi Alanko, Heikki Hämäläinen. GSM mobile phone radiation suppresses brain glucose metabolism. Journal of Cerebral Blood Flow & Metabolism, 2011; DOI: 10.1038/jcbfm.2011.128.

Journal Source: Rohit Passi, Kim K. Doheny, Yuri Gordin, Hans Hinssen, Charles Palmer. “Electrical Grounding Improves Vagal Tone in Preterm Infants.” Neonatology, 2017; 112 (2): 187 DOI: 10.1159/000475744.

Cited by McCraty: Pribram, K.H., Brain and Perception: Holonomy and Structure in Figural Processing, 1991, Hillsdale, NJ: Lawrence Erlbaum Associates Publishers.

Cited by McCraty: Schofl, C., et al., Frequency and amplitude enhancement of calcium transients by cyclic AMP in hepatocytes. Biochem J, 1991. 273(Pt 3): p. 799-802.

Cited by McCraty:

(1) Prank, K., et al., “Coding of time-varying hormonal signals in intracellular calcium spike trains.” Pac Symp Biocomput, 1998: p. 633-44;

(2) Schofl, C., K. Prank, and G. Brabant, Pulsatile hormone secretion for control of target organs. Wiener Medizinische Wochenschrift, 1995. 145(17-18): p. 431-435; and,

(3) Schofl, C., et al., “Frequency and amplitude enhancement of calcium transients by cyclic AMP in hepatocytes.” Biochem J, 1991. 273(Pt 3): p. 799-802.

Cited by McCraty:   1) Schandry, R. and P. Montoya, Event-related brain potentials and the processing of cardiac activity. Biological Psychology, 1996. 42: p. 75-85.

2) Song, L.Z., G.E. Schwartz, and L.G. Russek, Heart-focused attention and heart-brain synchronization: Energetic and physiological mechanisms. Alternative Therapies in Health and Medicine, 1998. 4(5): p. 44-62.

Cited by McCraty: Pribram, K.H. and F.T. Melges, “Psychophysiological basis of emotion,” in Handbook of Clinical Neurology, J. Vinken and G.W. Bruyn, Editors. 1969, North-Holland Publishing Company: Amsterdam. p. 316-341.

Cited by McCraty:

1) Tiller, W.A., R. McCraty, and M. Atkinson, Cardiac coherence: A new, noninvasive measure of autonomic nervous system order. Alternative Therapies in Health and Medicine, 1996. 2 (1): p. 52-65.

2) McCraty, R., M. Atkinson, and W.A. Tiller, New electrophysiological correlates associated with intentional heart focus. Subtle Energies, 1993. 4(3): p. 251-268.

3) Hatfield, E., Emotional Contagion 1994, New York: Cambridge University Press.