This page has three parts: Independent Biblical Identification, Cross-Entry Synthesis, and Observation Notes.
11-1913-02-19 Biblical Resonance Analysis
Volume 11 — February 19, 1913 “The Divine Will is like opium for the soul. The creature does nothing other than want Jesus to do everything in her.”
Stage One — Independent Biblical Identification
The Divine Will as Opium: Anesthesia for What Is Human
“My Will is like opium to the body… Such is my Will: the opium of the soul, which puts to sleep the intelligence, the love of self and the self-esteem — everything that is human. The opium of my Will does not allow displeasure, slander, suffering, or a state of interior pain to penetrate deeply into her, because it keeps her as if asleep. But with this, the soul still finds herself with the same effects and the same merits… I give the opium of my Will gratis; it can be taken at any moment; the more often the soul takes it, the more light of reason she acquires; and if she is weak, she acquires Divine strength.”
Psalm 131:1–2 — “A Song of Ascents. By David. LORD, my heart isn’t arrogant, nor my eyes lofty; nor do I concern myself with great matters, or things too wonderful for me. Surely I have stilled and quieted my soul, like a weaned child with his mother, like a weaned child is my soul within me.” The weaned child peacefully at rest on the mother’s lap — not agitated, not penetrated by anxiety, content in the present moment — is the scriptural image of the soul under the Will’s opium: displeasure and slander cannot enter deeply because the soul is kept as though asleep in just this settled posture. Direct doctrinal parallel
Matthew 11:28–30 — “Come to me, all you who labor and are heavily burdened, and I will give you rest. Take my yoke upon you and learn from me, for I am gentle and humble in heart; and you will find rest for your souls. For my yoke is easy, and my burden is light.” The freely given rest — “I give the opium of my Will gratis; it can be taken at any moment” — corresponds directly to Jesus’s open invitation. The easy yoke is the opium of the Will: the soul who takes it does not lose the effects of bearing the yoke but is freed from its felt sharpness. Direct doctrinal parallel
Philippians 4:7 — “And the peace of God, which surpasses all understanding, will guard your hearts and your thoughts in Christ Jesus.” The peace that “surpasses understanding” maps precisely onto the opium-of-Will’s action on the intelligence — the guard-function corresponds to what does not allow displeasure or suffering to penetrate deeply. The peace exceeds understanding because the understanding itself has been put to sleep. Direct doctrinal parallel
Isaiah 26:3 — “You will keep whoever’s mind is steadfast in perfect peace, because he trusts in you.” The “kept in perfect peace” of the mind stayed on God is the positive form of the opium’s action — the soul whose intelligence is asleep to self and awake to God is the soul kept in the perfect peace that prevents suffering from penetrating. Direct doctrinal parallel
Galatians 2:20 — “I have been crucified with Christ, and it is no longer I who live, but Christ lives in me. That life which I now live in the flesh, I live by faith in the Son of God, who loved me and gave himself up for me.” The intelligence, self-love, and self-esteem put to sleep are precisely the “I” that has been crucified with Christ — the opium of the Will is the mechanism of the Galatians 2:20 transition: the “no longer I” who lives is the soul whose self has been anesthetized so that Christ may operate. Direct doctrinal parallel
Romans 6:7–8 — “For he who has died has been freed from sin. But if we died with Christ, we believe that we will also live with him,” The surgical analogy — severing of a limb to preserve the life — follows the Romans 6 death-and-life logic: the killing of what is human through the Will’s anesthesia is the condition for the new life’s operation. Direct doctrinal parallel
2 Corinthians 12:9 — “He has said to me, “My grace is sufficient for you, for my power is made perfect in weakness.” Most gladly therefore I will rather glory in my weaknesses, that the power of Christ may rest on me.” The divine strength acquired under the Will’s opium is the Pauline power-in-weakness paradox: precisely the soul’s weakness — intelligence put to sleep, self-esteem anesthetized — becomes the condition in which divine strength enters and grows. The entry inverts the natural opium’s effect (weakening the weak) into its divine counterpart (strengthening the weak). Direct doctrinal parallel
Isaiah 40:29–31 — “He gives power to the weak. He increases the strength of him who has no might. Even the youths faint and get weary, and the young men utterly fall; but those who wait for the LORD will renew their strength. They will mount up with wings like eagles. They will run, and not be weary. They will walk, and not faint.” The divine strength given to the faint corresponds to “if she is weak, she acquires Divine strength” — and the governing condition is waiting: the soul asleep in the Will is precisely the soul waiting on the LORD, for whom eagle-ascent and renewed strength are promised. Direct doctrinal parallel
Colossians 3:3 — “For you died, and your life is hidden with Christ in God.” The soul asleep in the Will is the soul whose life is hidden with Christ — the hiddenness is the operative state in which merits accrue even without penetrating experience of suffering, because the hidden life is fully active even when humanly invisible. Direct doctrinal parallel
1 Corinthians 1:25–27 (translation pending) — “The foolishness of God is wiser than men, and the weakness of God is stronger than men… God chose what is weak in the world to shame the strong.” The Will’s opium puts the human intelligence to sleep not because reason is bad but because God’s chosen instrument of operation is precisely the vessel that has surrendered its own cognitive strength — the Pauline weak-and-foolish through whom divine wisdom and strength operate. Direct doctrinal parallel
Luke 22:43 — “An angel from heaven appeared to him, strengthening him.” The divine strengthening in Gethsemane — the source of strength precisely where the human will reaches its limit — is the paradigm of the Will-opium’s action: not removing the suffering but providing the divine support that prevents it from destroying the soul. Direct doctrinal parallel
”You Will Do Nothing”: The Speaking Christ and the Apostolic Commission
“They are the ones whom I entrusted to you some time ago. I commend them to you — watch over them. I would like to form this bond of union between you in order to have them always around Me… I will speak and operate within you, and I will speak through your mouth. If you only want it so, and if there is good disposition in them, I will offer Myself for everything. Even if I should keep you asleep in my Will, I will wake you up when necessary, and I will let you speak to them. I will delight more in hearing you speak about my Will both in vigil and in sleep.”
2 Corinthians 5:20 — “We are therefore ambassadors on behalf of Christ, as though God were entreating by us: we beg you on behalf of Christ, be reconciled to God.” The apostolic commission — souls entrusted to Luisa, Jesus speaking through her mouth — is the ambassador-for-Christ reality in its most concentrated form: God’s own appeal made directly through the human vessel, bypassing her independent operation entirely. Direct doctrinal parallel
Matthew 10:20 — “For it is not you who speak, but the Spirit of your Father who speaks in you.” The Father’s Spirit speaking through the apostolic instrument — Christ’s promise to speak through Luisa’s mouth is this Matthean promise applied to the DW soul at the highest degree: not the Spirit aiding the soul’s speech but Christ Himself as the sole speaker. Direct doctrinal parallel
Luke 12:11–12 — “When they bring you before the synagogues, the rulers, and the authorities, don’t be anxious how or what you will answer or what you will say; for the Holy Spirit will teach you in that same hour what you must say.” The promise of Spirit-given utterance at the needed moment — “I will wake you up when necessary, and I will let you speak to them” is this promise in its Will-opium form: the soul need not prepare or worry, but will be awakened at the precise moment the speaking is required. Direct doctrinal parallel
Acts 2:4 — “They were all filled with the Holy Spirit and began to speak with other languages, as the Spirit gave them the ability to speak.” The Pentecost structure of Spirit-given speaking — Luisa’s mouth becoming Christ’s instrument has its paradigmatic form in the apostles’ Spirit-filled utterance: the human voice becoming the divine speech. Direct doctrinal parallel
Isaiah 50:4 — “The Lord GOD has given me the tongue of those who are taught, that I may know how to sustain with words him who is weary. He awakens morning by morning, he awakens my ear to hear as those who are taught.” The Servant’s tongue-gift for sustaining the weary with a word — the Lord awakening the ear and providing the word corresponds to “I will wake you up when necessary, and I will let you speak to them”: the divine awakening-for-speech is the Servant’s vocation. Direct doctrinal parallel
1 Corinthians 15:10 — “But by the grace of God I am what I am. His grace which was given to me was not futile, but I worked more than all of them; yet not I, but the grace of God which was with me.” The “not I but grace” structure is the apostolic form of “you will do nothing… I will speak and operate within you.” Paul’s “not I” is the Pauline parallel to Luisa’s “you will not do anything” — the human instrument occupied entirely by divine operation, the human doing replaced by divine acting. Direct doctrinal parallel
John 15:16 — “You didn’t choose me, but I chose you and appointed you, that you should go and bear fruit, and that your fruit should remain; that whatever you will ask of the Father in my name, he may give it to you.” The apostolic election — “they are the ones whom I entrusted to you” — is the Johannine appointment to fruit-bearing mission: Jesus choosing and commissioning the vessel, entrusting specific souls to her care. Direct doctrinal parallel
Colossians 1:27 — “to whom God was pleased to make known what are the riches of the glory of this mystery among the Gentiles, which is Christ in you, the hope of glory.” The Christ who speaks through Luisa’s mouth is the Christ within — the mystery of Christ in the soul speaking through her is the fullest form of Colossians 1:27’s “Christ in you”: not merely indwelling but operating vocally, using the soul’s mouth as His own instrument. Direct doctrinal parallel
Romans 8:26 — “In the same way, the Spirit also helps our weaknesses, for we don’t know how to pray as we ought. But the Spirit himself makes intercession for us with groanings which can’t be uttered.” Luisa’s “I do not know what to do” met with “I will speak” — the Spirit’s intercession within the soul who cannot find the words is the ground of the “through your mouth” reality: the soul’s acknowledged inadequacy is the space into which divine speech enters. Direct doctrinal parallel
Revelation 12:1 — “A great sign was seen in heaven: a woman clothed with the sun, and the moon under her feet, and on her head a crown of twelve stars.” The woman clothed with the sun — Hogan identifies this as the image of the soul who takes all those entrusted to her to heaven, the cosmic form of the apostolic mission of the souls Jesus commissions for others. Typological
Stage Two — Comparison with Hogan’s Commentary
CORRESPONDENCES
Psalm 131 identified by both. Hogan cites it explicitly as the governing image for the Will-opium’s effect — the weaned child on the mother’s lap as the posture of the soul kept at rest. Stage One reaches it independently as the most direct scriptural parallel for the settled, pain-proof posture.
2 Corinthians 5:20 identified by both for the apostolic-commission movement. Hogan names it explicitly for the ambassador-for-Christ reality; Stage One identifies it independently for the same movement.
DEVIATIONS
Stage One approached the opium-of-Will’s peace through Philippians 4:7 (the peace surpassing understanding that guards hearts and minds) and Isaiah 26:3 (kept in perfect peace); Hogan stays with Psalm 131’s posture-image alone. The difference in angle: the Philippians / Isaiah passages emphasize the protective and guarding function (peace as shield); Psalm 131 emphasizes the resting posture (soul like a settled child). Together they illuminate complementary registers of the same reality — protection from above and settled posture from below.
Stage One identified the “if she is weak, she acquires Divine strength” teaching through Isaiah 40:29–31 (power to the faint; eagle-ascent for those who wait); Hogan does not engage this OT background, staying with the anthropological observation that union with God grows the intelligence rather than diminishing it. The Isaian “waiting/mounting up” tradition is Stage One’s contribution and carries the most significant EAG-1 approach signal (see observation notes).
ADDITIONS — MINE
- Matthew 11:28–30 — the freely given rest and easy yoke: the free, unlimited Will-opium as the Matthean rest
- Philippians 4:7 — peace surpassing understanding guarding hearts and minds: protective function of the Will-opium
- Isaiah 26:3 — kept in perfect peace with mind stayed on God: the positive-form opium state
- Galatians 2:20 — the crucified self / no longer I: the Will-opium as mechanism of the Galatians 2:20 transition
- Romans 6:7–8 — dead with Christ, freed from sin: the surgical death-and-life logic
- 2 Corinthians 12:9 — power made perfect in weakness: the divine-strength paradox
- Isaiah 40:29–31 — power to the faint, eagle-ascent for those who wait: the governing OT anchor for the divine-strength teaching
- Colossians 3:3 — life hidden with Christ: the sleeping soul’s operative hiddenness
- 1 Corinthians 1:25–27 — God chose the weak and foolish: the divine operation through the anesthetized intelligence
- Luke 22:43 — angel strengthening Christ in Gethsemane: the paradigm of divine strengthening at the human limit
- Matthew 10:20 — Spirit of the Father speaking through the instrument: the Matthean apostolic-speech ground
- Luke 12:11–12 — Holy Spirit teaching what to say in that very hour: the on-demand awakening-for-speech
- Acts 2:4 — Spirit-given utterance at Pentecost: the paradigm of divine speech through human voice
- Isaiah 50:4 — tongue of the taught given to sustain the weary: the Servant’s tongue-gift as apostolic ground
- 1 Corinthians 15:10 — not I but the grace of God: the “not I” parallel to “you will do nothing”
- John 15:16 — chosen and appointed to go and bear fruit: the apostolic election of entrusted souls
- Colossians 1:27 — Christ in you as the speaking presence: the mystery of Christ speaking through the soul’s mouth
- Romans 8:26 — Spirit interceding in the soul’s weakness: the space of acknowledged inadequacy as divine speech’s entry point
ADDITIONS — HERS
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Revelation 12:1 (the woman clothed with the sun): Hogan introduces this Revelation image in connection with the entrusted-souls mission — the woman clothed with the sun taking all assigned souls to heaven vs. the great harlot taking all to hell. Stage One did not identify this passage for this movement. Hogan’s use grounds the apostolic commission in the cosmic framework of Revelation: every soul is either a sun-clothed woman drawing others heavenward or a harlot drawing others downward. The image supplies the eschatological stakes of the entrusted-souls teaching.
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Hermeneutical observation — contemporaneity of Luisa’s imagery: Hogan notes that Jesus uses images from what has just entered public use at the time of writing — opium entering popular consciousness in the early 20th century. This is a recurring hermeneutical principle in Hogan’s commentary (noting that Luisa’s diary uses contemporary images as they become available) rather than a scriptural citation, but it contextualizes the opium image within a pattern of providential timing.
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Forward bridge — “everyone who lives in the divine will is on Luisa’s carpet”: Hogan provides an explicit forward bridge: in higher volumes, Jesus will tell Luisa that every soul who tries to live in the Divine Will is on her trail — she carries them all. This vastly expands the scope of the “entrusted souls” beyond those mentioned here. The current entry is the seed; the higher-volume harvest is the full apostolate. This forward bridge is new to this session.
VIP / SPECIAL DESIGNATIONS
No VIP designation in this entry.
STAGE TWO SYNTHESIS
The entry’s two movements — opium-anesthesia and apostolic commission — are more deeply connected than their surface difference suggests. Both rest on the same structural principle: the soul’s own operation is suppressed (put to sleep) precisely so that divine operation can function unimpeded (divine strength, divine speech). The opium-of-Will movement discloses the mechanism of this suppression; the apostolic-commission movement discloses its purpose: the soul anesthetized to self becomes the pure instrument through which Christ speaks, operates, and draws souls to Himself. Together they present the complete passive-instrument theology of the Will-union: willing non-operation is the soul’s sole contribution; everything else is God’s.
The scriptural traditions are largely Stage One’s contribution. Hogan provides Psalm 131 and 2 Corinthians 5:20 as the two anchors — both confirmed by Stage One independently — and adds Revelation 12:1 as the cosmic frame for the apostolic mission. The Isaiah 40:29–31 identification (the eagle-ascent promised to those who wait on the LORD) is Stage One’s most significant independent contribution and the entry’s most notable EAG-1 signal; Hogan’s most significant contribution is the forward bridge disclosing the full scope of Luisa’s apostolate.
Cross-Entry Synthesis
Volume 11 — February 19, 1913
The Divine Will as Opium: Anesthesia for What Is Human
The governing logic of the Will-opium teaching is structural rather than ascetical: the Divine Will does not simply help the soul bear suffering better — it suppresses the very faculty through which suffering registers as destructive. Intelligence (in the sense of self-referential rationalism), self-love, and self-esteem are the three human instruments through which pain penetrates deeply; the Will’s opium addresses all three simultaneously, leaving the soul in a posture where the surgery is accomplished without the damage that unanaesthetized experience would inflict.
Both sources identify Psalm 131 as the governing scriptural image — the only full agreement between Stage One and Hogan in this entry’s first movement. The weaned child on the mother’s lap is the most precise scriptural image of the posture produced by the Will’s opium: not infantile passivity but the settled, satisfied rest of a child who has received what it needed and now rests without agitation. Hogan reads the “deeply” of the diary text with precision: the soul is not made inhuman or immune to suffering, but suffering cannot get the soul down — cannot penetrate to the depth where it would destroy. This is the Psalm 131 state exactly.
Stage One widens the scriptural base along two axes. The first is the peace-and-protection axis: Philippians 4:7 (the peace of God guarding hearts and minds with a peace that surpasses understanding) and Isaiah 26:3 (the mind stayed on God kept in perfect peace) together supply the protective function that Psalm 131 portrays as posture. The three passages are complementary registers of the same Will-opium reality: the child’s settled posture (Psalm 131), the protective guard deployed against disturbance (Philippians 4:7), and the constant condition of the mind anchored in God (Isaiah 26:3).
The second axis is the strength-through-weakness paradox. The entry’s most counter-intuitive claim — that the more often the soul submits to the Will’s anesthesia, the more light of reason she acquires, and that the weak soul acquires divine strength — corresponds to the Pauline tradition of 2 Corinthians 12:9 (power made perfect in weakness) and 1 Corinthians 1:25–27 (God chose the weak to shame the strong). But Stage One’s most significant identification here is Isaiah 40:29–31: “they who wait for the LORD shall renew their strength; they shall mount up with wings like eagles.” The soul under the Will’s opium is the soul waiting on the LORD — the sleeping-in-the-Will and the waiting-on-the-LORD are the same posture. Isaiah 40:31’s promised eagle-ascent is the forward horizon of the Will-opium state: the divine strength acquired through the anesthesia finds its scriptural consummation in the eagle’s mounting. The posture of the Will-opium (Psalm 131; Isaiah 26:3) and the promised altitude of its fruit (Isaiah 40:31) together constitute the full scriptural arc.
Matthew 11:28–30 (come to me, find rest; the yoke is easy) supplies the Matthean form of the same gift: the freely given, burden-lightening invitation whose cost is only the willingness to take on the yoke — the Will-opium given gratis to all who will receive it. Luke 22:43 (the angel strengthening Christ in Gethsemane) supplies the paradigm: the divine strengthening in the moment of extremity is not the removal of the cup but the provision of the strength to bear it without the soul’s self being destroyed.
”You Will Do Nothing”: The Speaking Christ and the Apostolic Commission
The apostolic-commission movement discloses the purpose of the Will-opium: the soul suppressed to herself becomes the pure channel through which Christ speaks. “You will do nothing; I will speak and operate within you, and I will speak through your mouth” is the apostolic form of the Will-union’s complete passivity — not merely a personal mystical state but the operational ground of a specific mission.
Both sources identify 2 Corinthians 5:20 (ambassadors for Christ, God making His appeal through us) as the governing apostolic anchor. Hogan and Stage One arrive at it independently — Stage One from the logic of the entrusted-souls mission, Hogan from the “representing Christ to others” observation. The convergence signals that 2 Corinthians 5:20 is the load-bearing anchor for this movement.
Stage One identifies the full apostolic-speech cluster that supports the “I will speak through your mouth” promise. Matthew 10:20 (the Spirit of the Father speaking through the apostolic instrument), Luke 12:11–12 (the Spirit teaching what to say in the needed hour), Acts 2:4 (Spirit-given utterance at Pentecost), and Isaiah 50:4 (the Lord’s tongue-gift to the Servant that sustains the weary with a word) together constitute a tradition in which the human voice becomes the divine speech at the moment appointed. “I will wake you up when necessary, and I will let you speak” is this tradition’s Luisian form: the awakening-for-speech is the same gift Isaiah’s Servant receives “morning by morning” and the apostles receive at Pentecost.
1 Corinthians 15:10 (not I but the grace of God that is with me) is the Pauline parallel to the entry’s central formula: “you will not do anything… I will speak and operate.” Paul’s apostolic “not I” corresponds exactly to Luisa’s “you will not do anything” — the human instrument wholly occupied by divine operation, which is the operative form of AJD-1’s “another Me” reality in its verbal dimension.
Hogan’s Revelation 12:1 (the woman clothed with the sun) supplies the cosmic eschatological frame that Stage One does not provide: every soul entrusted with others stands in the position of one of two cosmic figures — taking all to heaven or taking all to hell. The woman clothed with the sun is the image of the soul fully given to the Divine Will, clothed in the Will’s own solar radiance (the February 5 Will-as-Sun teaching), drawing all those on her train toward the light. The Revelation image closes the apostolic-commission movement with its eschatological stakes made visible.
Hogan’s forward bridge (every soul who tries to live in the Divine Will is on Luisa’s carpet in higher volumes) vastly expands the scope of the current entry’s “entrusted souls”: the few Jesus points out here are the seed of a universal apostolate that Luisa herself will carry.
Synthesis
The dominant biblical imagination of this entry is the passive-instrument theology of apostolic operation: Galatians 2:20 and 1 Corinthians 15:10 on one axis (the “not I” who lives and operates), and the apostolic-speech cluster (Matthew 10:20; Luke 12:11–12; Acts 2:4; Isaiah 50:4; 2 Corinthians 5:20) on the other. The opium-of-Will movement supplies the mechanism (anesthesia of the human self); the apostolic-commission movement supplies the purpose (the divine speech through the suppressed self). The two movements are structurally one: sleep → speaking, surrender → mission.
The scriptural traditions most load-bearing are: Psalm 131 (the weaned child’s posture) as the governing image for the Will-opium state; Isaiah 40:29–31 (eagle-ascent for those who wait on the LORD) as the forward horizon of the divine-strength teaching; and 2 Corinthians 5:20 (ambassadors for Christ) as the apostolic anchor for the speaking-through-the-mouth reality.
Three findings carry the most theological weight. First, Isaiah 40:29–31 provides the most significant cross-tradition convergence: the soul sleeping in the Will is the soul waiting on the LORD, and what Isaiah promises for those who wait — renewed strength, eagle-ascent, inexhaustible endurance — is the scriptural form of what the Will’s opium produces. Second, the convergence of passive-instrument texts (Galatians 2:20; 1 Corinthians 15:10; Matthew 10:20; Luke 12:11–12) around the apostolic-commission teaching shows that the “you will do nothing” formula is not unique to Luisa but is the apostolic vocation in its most concentrated form — every apostle operates on the same structural principle, though at different degrees of realization. Third, Hogan’s Revelation 12:1 connection locates the entrusted-souls mission within the cosmic eschatological contest of Revelation — the sun-clothed woman and the great harlot as the two possible forms of every soul’s influence on those assigned to her.
Observation Notes
See this note in volume context →
11-1913-02-19
EAG-1 — approach signal: Isaiah 40:31 / waiting-and-eagle-ascent: Stage One’s identification of Isaiah 40:29–31 for the “if she is weak, she acquires Divine strength” teaching produces the most theologically pointed EAG-1 proximity signal in Volume 11. The soul under the Will’s opium is the soul “waiting for the LORD” — and Isaiah 40:31 names the eagle-ascent as the specific promise for those who wait. The sleeping-in-the-Will posture and the waiting-on-the-LORD posture are the same state. No eagle terminology in the diary text; no formal doctrinal disclosure. But the conceptual convergence between the Will-opium state (anesthesia to what is human, surrender to divine operation) and the Isaian waiting-that-produces-eagle-flight is the strongest EAG-1 approach signal in the volume to date. Urgency maintained at absolute maximum.
PHD-1 — opium-sleep as hiddenness-producing-effects: The opium-of-Will’s defining paradox — the soul as though asleep still acquires the same merits and effects — is a significant PHD-1 advance. The hiddenness-producing-effects pattern (PHD-1’s governing principle) is here disclosed from the anesthesia direction: the soul is not merely hidden but anesthetized, and the anesthesia does not diminish the fruitfulness. Colossians 3:3 (“your life is hidden with Christ in God”) is the governing scriptural anchor, connecting the opium-sleep to the PHD-1 hiddenness framework as it did in the December 14 temptation-freedom entry.
AJD-1 — “I will speak through your mouth” as vocal-dimension confirmation: “I will speak and operate within you, and I will speak through your mouth” is the most explicit AJD-1 vocal-dimension statement in Volume 11. The Christ-speaking-through-Luisa’s-mouth is the AJD-1 “another Me” reality in its apostolic-speech form. The full cluster — Matthew 10:20, Luke 12:11–12, Acts 2:4, 2 Corinthians 5:20 — supplies the apostolic tradition within which this AJD-1 vocal register is grounded.
Forward bridge — universal apostolate on Luisa’s carpet (higher volumes): Hogan supplies a new forward bridge: in higher volumes, Jesus tells Luisa that every soul who tries to live in the Divine Will is on her trail — she carries them all. The current entry’s small group of entrusted souls is the seed. This forward bridge is formally new to this session and not previously documented.