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Luisa & Scripture

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06-1904-05-01

23 min read

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This page has three parts: Independent Biblical Identification, Cross-Entry Synthesis, and Observation Notes.

06-1904-05-01 Biblical Resonance Analysis

Volume 6 — May 1, 1904 “The eye that delights only in the things of Heaven has the virtue of seeing Jesus, while one who delights in the things of the earth has the virtue of seeing the things of the earth.”

STAGE ONE — INDEPENDENT BIBLICAL IDENTIFICATION

The Passion Meditation: Blood, Gall, and Confusion

“I was thinking about Our Lord at the moment when, as He reached the top of mount Calvary, He was completely stripped and was embittered with gall; and I was praying to Him, saying: ‘My adorable Lord, I see in You but a garment of blood adorned with wounds; for taste and pleasure, I see bitternesses of gall, and for honor and glory, I see confusion, opprobriums and crosses.‘”

Matthew 27:34 — “they gave him sour wine to drink mixed with gall. When he had tasted it, he would not drink.” The gall of Calvary — the specific bitter taste Luisa meditates on — is the concrete historical detail that grounds her prayer. The meditation moves from the visual (garment of blood) to the gustatory (gall) to the honor-register (confusion, opprobriums, crosses), covering the full phenomenology of the Passion’s deliberate reversal of all creaturely goods. Affective/meditative

Lamentations 3:15 — “He has filled me with bitterness. He has stuffed me with wormwood.” The prophetic drinking of gall as the suffering figure’s specific bitter taste — the prophetic form of the Passion’s gustatory dimension — situates Luisa’s Calvary meditation within the long lament tradition. Typological

Hebrews 12:2 — “looking to Jesus, the author and perfecter of faith, who for the joy that was set before him endured the cross, despising its shame, and has sat down at the right hand of the throne of God.” The “confusion, opprobriums and crosses” Luisa meditates on are precisely the shame Christ scorned — the entry meditates on what Christ set aside in the redemption. Affective/meditative

Luisa’s Prayer: Dung and Mud, Pleasure in Christ, the Cross as Honor

“‘O please! do not permit, after You have suffered so much, that I look at the things of this earth as anything other than dung and mud, that I take any other pleasure but in You alone, and that all my honor be anything else but the cross.‘”

Philippians 3:8 — “Yes most certainly, and I count all things to be a loss for the excellency of the knowledge of Christ Jesus, my Lord, for whom I suffered the loss of all things, and count them nothing but refuse, that I may gain Christ” The specific vocabulary of Luisa’s prayer — “dung and mud” — is drawn from Paul’s skubala: she prays to inhabit the Pauline evaluation of all things as dung in the light of Christ’s surpassing worth. The prayer is a petition to receive as gift what Paul announces as already achieved. Direct doctrinal parallel

Philippians 3:19–20 — “whose end is destruction, whose god is the belly, and whose glory is in their shame, who think about earthly things. For our citizenship is in heaven, from where we also wait for a Savior, the Lord Jesus Christ,” The contrast between the earthly-minded (glory in shame, mind set on earthly things) and heavenly citizenship is the doctrinal ground of Luisa’s three requests: she asks to be configured to the heavenly-citizenship orientation — earthly things as dung, pleasure in Christ alone, honor only in the cross. Direct doctrinal parallel

Galatians 6:14 — “But far be it from me to boast except in the cross of our Lord Jesus Christ, through which the world has been crucified to me, and I to the world.” The Pauline sole-boast in the cross — the ground of Luisa’s “let all my honor be anything else but the cross.” Direct doctrinal parallel

Psalm 27:4 — “One thing I have asked of the LORD, that I will seek after: that I may dwell in the LORD’s house all the days of my life, to see the LORD’s beauty, and to inquire in his temple.” The single desire — “one thing” — that produces the pure gaze on the divine beauty is the Psalmic form of Luisa’s prayer: she asks to take no other pleasure but in Christ alone. Affective/meditative

The Purity-of-Eye Doctrine

“My daughter, if you did otherwise you would lose the purity of eye, and as a veil would form before your sight, you would lose the good of seeing Me. In fact, the eye that delights only in the things of Heaven has the virtue of seeing Me, while one who delights in the things of the earth has the virtue of seeing the things of the earth, because his eye, in seeing them as different from what they are, sees them and loves them.”

Matthew 5:8 — “Blessed are the pure in heart, for they shall see God.” The governing Beatitude of the entire entry: the pure eye/heart directed toward heavenly things sees God; the impure eye/heart directed toward earthly things does not. The entry discloses the experiential anatomy of the Beatitude: purity of heart is the delight-orientation of the eye toward heavenly things; seeing God is the “virtue of seeing Me” that this purity produces. Direct doctrinal parallel

Matthew 6:22–23 — “The lamp of the body is the eye. If therefore your eye is sound, your whole body will be full of light. But if your eye is evil, your whole body will be full of darkness. If therefore the light that is in you is darkness, how great is the darkness!” The single/pure eye as the perceptual condition for the body’s fullness of light — UPI-1’s governing anchor — is the entry’s whole doctrine in compressed form. The eye delighting only in heavenly things is the “healthy” (single, undivided) eye full of light; the eye delighting in earthly things is the “unhealthy” (diseased, double) eye whose darkness forms the veil. Direct doctrinal parallel

2 Corinthians 3:14–16 — “But their minds were hardened, for until this very day at the reading of the old covenant the same veil remains, because in Christ it passes away. But to this day, when Moses is read, a veil lies on their heart. But whenever someone turns to the Lord, the veil is taken away.” The scriptural image of the veil as obstruction to divine sight is the direct background of Christ’s “a veil would form before your sight.” The earthly-delighting eye forms exactly this kind of veil; as in 2 Corinthians 3, the veil’s removal requires turning toward the Lord — which is what Luisa’s prayer enacts. Direct doctrinal parallel

1 Corinthians 2:4–16 (translation pending) — “My message and my preaching were not with wise and persuasive words, but with a demonstration of the Spirit’s power… The person without the Spirit does not accept the things that come from the Spirit of God but considers them foolishness, and cannot understand them because they are discerned only through the Spirit. The person with the Spirit makes judgments about all things… We have the mind of Christ.” The natural person unable to receive spiritual wisdom — seeing spiritual things “as different from what they are” — is the entry’s earthly-delighting eye in its Pauline form; the spiritual person who discerns all things is the entry’s pure eye possessing the virtue of seeing Christ. (Note on Hogan’s citation: the transcript gives “1 Corinthians chapter 1, verses 4 to 16”; the content she intends maps to chapter 2, not chapter 1, which opens with Paul’s discourse on spiritual wisdom vs. natural wisdom — see Stage Two for the citation correction.) Direct doctrinal parallel

2 Corinthians 4:18 — “while we don’t look at the things which are seen, but at the things which are not seen. For the things which are seen are temporal, but the things which are not seen are eternal.” Fixing the eye on the unseen eternal constitutes the pure-eye posture of the entry’s doctrine: the eye fixed on what is unseen (heavenly things) acquires the virtue of seeing Christ; the eye fixed on what is seen (earthly things) acquires the virtue of seeing earthly things. Direct doctrinal parallel

1 John 2:15–16 — “Don’t love the world or the things that are in the world. If anyone loves the world, the Father’s love isn’t in him. For all that is in the world—the lust of the flesh, the lust of the eyes, and the pride of life—isn’t the Father’s, but is the world’s.” The “lust of the eyes” — the eye’s appetite for earthly things — is the operative mechanism of the veil’s formation: the eye that lusts for earthly things sees them “as different from what they are” (as genuinely desirable rather than as dung and mud) and thereby loses its capacity for divine sight. Direct doctrinal parallel

Colossians 3:1–2 — “If then you were raised together with Christ, seek the things that are above, where Christ is, seated on the right hand of God. Set your mind on the things that are above, not on the things that are on the earth.” Setting the heart on things above, not earthly things — the Pauline imperative form of the entry’s doctrine: the heart set on heavenly things is the eye acquiring the virtue of seeing Christ. Direct doctrinal parallel

Isaiah 33:17 — “Your eyes will see the king in his beauty. They will see a distant land.” The promised beholding of the King in his beauty — the fruit of the pure eye — is the eschatological form of Christ’s “the eye that delights only in the things of Heaven has the virtue of seeing Me.” Typological

John 9:39 — “Jesus said, “I came into this world for judgment, that those who don’t see may see; and that those who see may become blind.” The spiritual inversion of sight: those who trust their seeing of earthly things become blind to divine things; those who acknowledge blindness (seeing earthly things as dung) receive the sight of Christ. The entry’s “seeing them as different from what they are” is this claim to sight that blinds. Typological

STAGE TWO — COMPARISON WITH HOGAN’S COMMENTARY

CORRESPONDENCES

Matthew 5:8 (pure in heart see God): Both identified. Hogan cites it twice — once for “the purity of eye that sees God” and once for “the eye that delights only in the things of heaven has the power of seeing me.” Stage One identified it as the governing Beatitude. Full correspondence; load-bearing anchor for the entire entry.

The veil as spiritual blindness: Both identify the veil’s nature. Hogan names it explicitly: “a veil would form over your sight, that is spiritual blindness.” Stage One identified the veil’s mechanism through 2 Corinthians 3:14–16. The framing convergence: both read the veil as a genuine perceptual incapacity, not merely diminished sensitivity.

“Seeing things as different from what they are”: Both recognize this as the entry’s most theologically precise phrase. Hogan: “you’re not seeing them with your proper sight, you’re not seeing through the ephemeral nature of this low world, and so we go seeking stuff that’s no use to us.” Stage One identified John 9:39 as the judicial form of this distorted seeing. Full convergence on the central diagnostic.

DEVIATIONS

Citation correction — 1 Corinthians 1:4-16 → 1 Corinthians 2:4-16: Hogan cites “1 Corinthians chapter 1, verses 4 to 16.” The content of 1 Corinthians 1:4-16 (Paul’s thanksgiving and the beginning of the factions section) does not correspond to the purity-of-eye doctrine. 1 Corinthians 2:4-16 (Paul’s discourse on spiritual wisdom vs. natural wisdom, including the decisive vv. 14-16: “the person without the Spirit cannot understand… they are spiritually discerned; the person with the Spirit discerns all things”) is the direct parallel: the natural/earthly-oriented person corresponds to the earthly-delighting eye that cannot see Christ; the spiritual person corresponds to the pure eye possessing the virtue of seeing. Chapter displacement: 1 Corinthians 1 → 1 Corinthians 2.

ADDITIONS — MINE

  • Matthew 27:34 — the gall of Calvary as the historical ground of Luisa’s Passion meditation
  • Lamentations 3:15 — prophetic gall-drinking as the lament-tradition background
  • Hebrews 12:2 — Christ scorning shame as the entry’s passion-anchor for “confusion, opprobriums and crosses”
  • Philippians 3:8 — skubala/dung as the direct vocabulary of Luisa’s prayer; the petition to inhabit the Pauline evaluation
  • Philippians 3:19–20 — earthly-minded vs. heavenly citizenship as the doctrinal ground of the three requests
  • Galatians 6:14 — boasting only in the cross as the ground of “let all my honor be the cross”
  • Psalm 27:4 — the single desire producing the pure gaze as the Psalmic form of the single-pleasure prayer
  • Matthew 6:22–23 — the single/diseased eye as lamp of the body; the foundational Matthean image underlying the purity-of-eye doctrine
  • 2 Corinthians 3:14–16 — the veil removed by turning as the scriptural background of “a veil would form before your sight”
  • 2 Corinthians 4:18 — fixing eyes on the unseen as the perceptual discipline of the pure eye
  • 1 John 2:15–16 — the lust of the eyes as the operative mechanism of the veil’s formation
  • Colossians 3:1–2 — setting the heart on things above as the Pauline imperative form of the doctrine
  • Isaiah 33:17 — eyes seeing the King in his beauty as the eschatological form of the pure-eye promise
  • John 9:39 — the judicial inversion of sight (claiming to see → blindness) as the form of “seeing them as different from what they are”

ADDITIONS — HERS

  • Matthew 5:8 (primary citation) — identified by Hogan as the governing anchor; Stage One identified it but also named Matthew 6:22–23 as equally governing; Hogan foregrounds Matthew 5:8 specifically and cites it twice
  • 1 Corinthians 2:4–16 (probable corrected chapter) — Hogan’s citation for the natural/spiritual person distinction as the Pauline anatomy of the entry’s two-eye types; the “earthly-seeing” person unable to discern spiritual things corresponds to the earthly-delighting eye forming the veil; the “spiritual” person discerning all things corresponds to the pure eye possessing the virtue of seeing Christ; Stage One did not identify this passage
  • “Spiritual blindness” as the veil’s identity — Hogan names the veil explicitly as spiritual blindness, not merely diminished perception; this is the stronger and more precise characterization

STAGE TWO SYNTHESIS

The entry’s doctrine is compact and the two analyses converge closely. Matthew 5:8 is the shared governing Beatitude, cited by Hogan twice and identified by Stage One as the doctrinal anchor. The central diagnostic phrase — “seeing them as different from what they are” — is recognized by both as the entry’s most precise formulation: earthly delight distorts the soul’s perception of earthly things, making them appear genuinely good, and this distortion simultaneously forecloses divine sight. Hogan’s distinctive contribution is the 1 Corinthians 2:4-16 citation (corrected from chapter 1): the natural/spiritual person distinction gives the entry’s two-eye types their Pauline anatomy. Stage One’s distinctive contributions are the fuller Passion-meditation anchors (Matthew 27:34; Lamentations 3:15), the veil-tradition grounding (2 Corinthians 3:14–16), the skubala connection (Philippians 3:8), and 1 John 2:15–16 as the mechanism of the veil’s formation through the lust of the eyes. Citation correction applies: 1 Corinthians 1:4-16 → 1 Corinthians 2:4-16.

Cross-Entry Synthesis

Volume 6 — May 1, 1904 “The eye that delights only in the things of Heaven has the virtue of seeing Jesus, while one who delights in the things of the earth has the virtue of seeing the things of the earth.”

THE PASSION MEDITATION: REVERSING THE CREATURELY GOODS

The entry opens in Luisa’s meditation on the Passion at Calvary’s summit — Christ completely stripped, bitter with gall, surrounded by confusion and opprobrium. The meditation is structured as a deliberate threefold reversal: what normally counts as garment and beauty becomes a garment of blood and wounds; what normally counts as taste and pleasure becomes gall; what normally counts as honor and glory becomes confusion, cross, and opprobrium. The three reversals generate the three requests.

The vocabulary Luisa uses for earthly things — “dung and mud” — is drawn explicitly from Philippians 3:8’s skubala. Paul announces that he already evaluates all things as dung in the light of Christ’s surpassing worth; Luisa prays to be brought to this same evaluation. The prayer is the creature asking to receive the Pauline epistemic as a gift rather than arriving at it through her own effort. Galatians 6:14’s “may I never boast except in the cross” governs the third request: let all my honor be the cross alone. Psalm 27:4’s “one thing I ask” — the single desire producing the pure gaze on the divine beauty — governs the second: let me take no pleasure but in You alone. The three requests together constitute the soul’s bid for UPI-1’s most complete form: single motive, single pleasure, single honor, all directed toward God and the cross alone.

THE PURITY-OF-EYE DOCTRINE: DELIGHT DETERMINES VISION

Christ’s response discloses the perceptual necessity behind Luisa’s requests: “if you did otherwise you would lose the purity of eye, and as a veil would form before your sight, you would lose the good of seeing Me.” The requests are not spiritual luxuries but perceptual necessities — without them, the capacity for divine sight is structurally lost. Hogan names the veil precisely: “spiritual blindness.” It is not dimmed sight but lost sight.

The doctrine has a precise two-part structure that both analyses converge on. First: the delight-orientation of the eye determines its perceptual capacity. The eye that delights only in heavenly things acquires the “virtue of seeing Me”; the eye that delights in earthly things acquires the “virtue of seeing the things of the earth.” Second: the earthly-delighting eye does not merely see earthly things alongside divine things — it loses the capacity for divine sight entirely; the veil forms before the sight, producing spiritual blindness.

Matthew 5:8 is the governing Beatitude — cited by Hogan twice and identified by Stage One as the entry’s primary anchor: “blessed are the pure in heart, for they will see God.” The entry discloses the experiential anatomy of this Beatitude: purity of heart is the delight-orientation of the eye toward heavenly things alone; seeing God is the “virtue of seeing Me” that this purity generates. The Beatitude is not merely a spiritual encouragement but a causal statement: the pure heart produces the seeing of God as its natural perceptual consequence.

Matthew 6:22–23 gives the structural form: the single (haplous — undivided) eye is full of light; the diseased (ponēros — double, divided) eye is full of darkness. The eye that delights only in heavenly things is the single, undivided eye whose wholeness constitutes its lamp-function; the eye that divides its delight between heaven and earth is the diseased eye whose darkness is the veil. UPI-1 (Upright Intention as Master-Principle) is here given its perceptual form: the single motive produces the single eye; the single eye produces the light of divine sight; the divided motive produces the diseased eye; the diseased eye produces the darkness of the veil.

”SEEING THEM AS DIFFERENT FROM WHAT THEY ARE”

The entry’s most precise formulation is Christ’s explanation of the earthly-delighting eye’s operation: it sees earthly things “as different from what they are.” Hogan captures this: “you’re not seeing them with your proper sight, you’re not seeing through the ephemeral nature of this low world.” The distortion is epistemic before it is moral: the earthly-delighting eye genuinely perceives earthly things as good, beautiful, honorable — as different from what they are (dung and mud, gall, confusion). This distorted seeing produces the distorted loving; the distorted loving forms the veil; the veil produces spiritual blindness to the divine.

1 John 2:15–16’s “lust of the eyes” is the operative mechanism: the eye’s appetite for earthly things produces the distorted perception that sees them as genuinely desirable. This is precisely the “seeing as different from what they are” the entry names — the eyes that lust see earthly things as objects of genuine value rather than as the skubala Philippians 3:8 declares them to be. John 9:39’s judicial inversion is the eschatological consequence: those who claim to see (the earthly things as they appear) become blind (to divine things); those who acknowledge blindness (seeing earthly things as dung) receive the sight of Christ.

Hogan’s 1 Corinthians 2:4–16 citation (probable correction from the transcript’s “chapter 1”) supplies the Pauline anatomy of the two eye-types. Paul’s “person without the Spirit” who “cannot understand” the things of the Spirit — who sees spiritual things as different from what they are, considering them foolishness — is the earthly-delighting eye forming the veil. Paul’s “person with the Spirit” who “makes judgments about all things” — who sees both earthly and heavenly things as they actually are — is the pure eye possessing the virtue of seeing Christ. The entry’s doctrine is the applied phenomenology of this Pauline distinction: what Paul names as the absence or presence of the Spirit’s discernment, Christ names as the absence or presence of the eye’s heavenly delight-orientation.

2 Corinthians 3:14–16 gives the veil its scriptural name: the veil that lies over the heart when the divine word is read, removed only when one turns to the Lord. The earthly-delighting eye forms this veil by its own orientation — not externally imposed but self-generated through the delight-choice. Luisa’s prayer is the act of turning that prevents and removes the veil: asking Christ to fix her orientation permanently toward heavenly things is asking that the veil’s generating condition be removed at its source.

CONNECTIONS TO THE VOLUME’S DEVELOPING DOCTRINE

EGI-1 (Exterior-Interior Garment, April 26) — visual-veil form: The muddy garment formed by exterior actions (luxury, fashion, sensory indulgence) blocks the divine touch in the tactile register; the veil formed by the eye’s earthly delight-orientation blocks divine sight in the visual register. The mechanism is identical: the soul’s exterior orientation creates an interior obstruction (garment / veil) that blocks the corresponding sensory channel of divine reception. May 1 extends EGI-1 from the tactile to the visual, completing the doctrine’s sensory range.

April 12 (DW-SEED-1 perceptual form) — the triptych completed: April 12 established that interior peace is the condition for perceiving the Divine Sun (disturbance ripples the river’s surface). April 26 established that the exterior orientation must not form the muddy garment blocking the divine touch. May 1 establishes that the eye’s delight-orientation must remain fixed on heavenly things, or the veil of spiritual blindness forms. Together the three entries define the complete perceptual economy of divine reception: calm (April 12), clean exterior formation (April 26), heavenly delight-orientation (May 1).

EAG-1 (Eagle Theology) — perceptual anatomy: Matthew 5:8 — “pure in heart see God” — was identified as the eagle’s pivot in the March 4 VIP entry: the eagle’s pure sight at altitude enables it to see divine things as food. The purity-of-eye doctrine is EAG-1’s vision-capacity in anatomical form: the eagle’s altitude is the heavenly delight-orientation; the eagle’s pure sight is the virtue of seeing Christ; descent to earthly-delight level forms the veil that prevents eagle-vision. The eagle must maintain altitude not only for military and charitable reasons (March 4’s registers) but because altitude is the perceptual condition of its sight — descending to where earthly things appear attractive would form the veil that makes the eagle blind to divine things.

SYNTHESIS

Dominant biblical imagination: The entry draws on the Matthean purity-of-eye tradition (Matthew 5:8; Matthew 6:22–23), the Pauline epistemology of spiritual vs. natural seeing (Philippians 3:8; 1 Corinthians 2:4–16; 2 Corinthians 3:14–16; 4:18; Colossians 3:1–2; Galatians 6:14), and the Johannine love-displacement theology (1 John 2:15–16; John 9:39). These converge in a compact but doctrinally dense entry: the eye’s delight-orientation is the perceptual organ through which the divine is either seen or veiled.

Most load-bearing correspondences:

  1. Matthew 5:8 — “the pure in heart see God”: The governing Beatitude, cited by Hogan twice; the entry’s entire doctrine is the experiential anatomy of this verse: purity of heart (heavenly delight-orientation) produces the seeing of God (virtue of seeing Christ); its loss produces the veil (spiritual blindness); the correspondence is causal, not merely analogical

  2. 1 Corinthians 2:14–16 — natural person unable to discern / spiritual person discerning all things: Hogan’s citation (corrected from chapter 1) supplies the Pauline anatomy of the two eye-types; the earthly-delighting eye corresponds to Paul’s natural person for whom spiritual things are foolishness; the heavenly-delighting pure eye corresponds to the spiritual person who makes judgments about all things; the entry is the applied phenomenology of this Pauline distinction

  3. 2 Corinthians 3:14–16 — the veil and its removal by turning: The scriptural name and nature of the veil Christ’s response invokes; the earthly-delighting eye generates this veil through the delight-choice itself; Luisa’s prayer is the act of turning that prevents the veil’s formation and removes what the earthly orientation would create

Continuity with the April–May arc: The purity-of-eye doctrine completes a triptych of perceptual conditions for divine reception developed across three consecutive entries. Interior calm enables perceiving the Divine Sun (April 12). Clean exterior formation prevents the muddy garment blocking the divine touch (April 26). Heavenly delight-orientation prevents the veil of spiritual blindness forming before the sight (May 1). The three conditions together define the complete perceptual economy: the soul that is calm, exteriorly directed toward God, and interiorly delighting only in heavenly things possesses the full perceptual apparatus for divine reception — perceiving the Divine Sun, feeling the divine touch, and seeing Christ.

Observation Notes

See this note in volume context →

06-1904-05-01

Note — May 28 FHC preserved: The file initially uploaded alongside this entry was Hogan’s commentary for May 28, 1904 (Vol06-03.mp3 — mortification as first bomb in the soul, Galatians 2:20, Isaiah 2, devil confrontation; Hogan designates it VIP). That content has been preserved for processing when the May 28 diary entry is reached. The correct May 1 FHC was subsequently supplied and both files have been fully processed.

EGI-1 — visual-veil form confirmed; triptych complete: The purity-of-eye doctrine extends EGI-1’s exterior-interior penetration mechanism into the visual register. April 26 established that exterior actions form a muddy garment blocking the divine touch (tactile register); May 1 establishes that the eye’s delight-orientation forms a veil blocking divine sight (visual register). Same mechanism, complementary sensory channels. Together with April 12 (interior calm as condition for perceiving the Divine Sun), the three entries constitute a complete triptych of perceptual conditions for divine reception: calm (April 12), clean exterior formation — EGI-1 (April 26), heavenly delight-orientation (May 1). Matthew 5:8 (pure in heart see God — Hogan’s primary citation), Matthew 6:22–23 (single/diseased eye), and 2 Corinthians 3:14–16 (veil removed by turning) are the governing anchors.

EAG-1 — perceptual anatomy confirmed: Matthew 5:8 (“the pure in heart see God” — identified as the eagle’s pivot in the March 4 VIP entry) is confirmed by Hogan as the governing Beatitude of the purity-of-eye doctrine, cited twice. The eagle’s pure sight at altitude is the perceptual form of the heavenly delight-orientation: descent to earthly-delight level forms the veil of spiritual blindness that makes the eagle blind to divine things. The entry gives EAG-1’s vision-capacity its doctrinal anatomy: altitude maintained = pure eye = virtue of seeing Christ; altitude lost = veil formed = spiritual blindness. Last EAG-1 development: Volume 6, April 11 (patient-waiting register confirmed through Isaiah 40:31).

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