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This page has three parts: Independent Biblical Identification, Cross-Entry Synthesis, and Observation Notes.
11-1915-07-09 Biblical Resonance Analysis
Volume 11 — July 9, 1915 “One who really does the Divine Will is in the same condition as the Humanity of Jesus, before God and creatures.”
STAGE ONE — Independent Biblical Identification
The Magnet: The Irresistible Attraction of the Will-United Soul
“It is my magnet that works powerfully on Me, attracting Me toward you with such violence that I cannot resist. It takes too much to be free of one who does my Will; I should get rid of Myself, which is not possible.”
John 17:21–23 — “that they may all be one; even as you, Father, are in me, and I in you, that they also may be one in us; that the world may believe that you sent me. The glory which you have given me, I have given to them, that they may be one, even as we are one, I in them, and you in me, that they may be perfected into one, that the world may know that you sent me and loved them, even as you loved me.” The unity of wills that makes separation ontologically impossible: to separate from the DW soul would be to separate from the unity prayer’s fulfillment — and Christ cannot separate from himself. 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 doctrinal ground for “I should get rid of Myself, which is not possible”: the DW soul is the site of Christ’s own present living, and ridding himself of her would be ridding himself of his own life in the world. Direct doctrinal parallel
Song of Songs 1:4 — “Take me away with you. Let’s hurry. The king has brought me into his rooms. Friends We will be glad and rejoice in you. We will praise your love more than wine! Beloved They are right to love you.” The magnetic drawing of lover toward beloved — here the polarity is disclosed: the DW soul draws the divine Lover with a force he cannot resist, the beloved’s will so identified with his that his own nature compels him toward her. Affective/meditative
1 Corinthians 6:17 — “But he who is joined to the Lord is one spirit.” The will-unity that makes separation impossible: becoming “one spirit” is the structural ground for Christ’s inability to leave the DW soul — the spirit-union is indissoluble. Direct doctrinal parallel
Romans 8:35, 38–39 — “Who shall separate us from the love of Christ? Could oppression, or anguish, or persecution, or famine, or nakedness, or peril, or sword? For I am persuaded that neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers, nor height, nor depth, nor any other created thing will be able to separate us from God’s love which is in Christ Jesus our Lord.” Paul’s rhetorical enumeration reaches its doctrinal maximum in the entry: from Christ’s own side, not even his own will can accomplish the separation — “I should get rid of Myself, which is not possible.” Direct doctrinal parallel
The Dual Condition of the Humanity: Joy and Pain Simultaneously
“On one hand my Humanity participated in the joy of my Divinity… my Soul was blissful, happy, and Its beatific vision never escaped It. On the other hand, my Humanity had loaded upon Itself the satisfaction on the part of creatures before Divine Justice. It was tormented by the clear sight of all the sins… I felt joy and pain at the same time.”
Hebrews 4:15 — “For we don’t have a high priest who can’t be touched with the feeling of our infirmities, but one who has been in all points tempted like we are, yet without sin.” The dual condition is named here: simultaneous sympathizing with weakness (the pain side) and remaining without sin (the joy/sanctity side) — both held at once in the one high priest. Direct doctrinal parallel
Hebrews 2:17–18 — “Therefore he was obligated in all things to be made like his brothers, that he might become a merciful and faithful high priest in things pertaining to God, to make atonement for the sins of the people. For in that he himself has suffered being tempted, he is able to help those who are tempted.” The Humanity bearing sin and suffering as the priestly instrument — precisely the entry’s disclosure of the human side of the dual condition. Direct doctrinal parallel
2 Corinthians 5:21 — “For him who knew no sin he made to be sin on our behalf, so that in him we might become the righteousness of God.” The cognitive bearing of all sins inside the holy consciousness — “tormented by the clear sight of all the sins… feeling the horror of each sin with its own special torment” is the experiential interior of what Paul names with this most concentrated phrase. Direct doctrinal parallel
Philippians 2:6–8 — “who, existing in the form of God, didn’t consider equality with God a thing to be grasped, but emptied himself, taking the form of a servant, being made in the likeness of men. And being found in human form, he humbled himself, becoming obedient to the point of death, yes, the death of the cross.” The kenosis that produced the dual condition: divine form (joy, beatitude, beatific vision) and human form (suffering, torment, obedience to death) held simultaneously in the one Person. Christological/Trinitarian
Psalm 139:1–5 — “For the Chief Musician. A Psalm by David. LORD, you have searched me, and you know me. You know my sitting down and my rising up. You perceive my thoughts from afar. You search out my path and my lying down, and are acquainted with all my ways. For there is not a word on my tongue, but behold, LORD, you know it altogether. You hem me in behind and before. You laid your hand on me.” The omniscient transparency of God from which “nothing the creature did could escape Me, no matter how tiny” — the omniscience that is the cognitive ground of the bearing of all sins. Direct doctrinal parallel
Isaiah 53:4–6 — “Surely he has borne our sickness and carried our suffering; … he was pierced for our transgressions. He was crushed for our iniquities. … the LORD has laid on him the iniquity of us all.” The sin-bearing with its special torment — “the horror of each sin with its own special torment” is the precise interior register of Isaiah’s bearing-and-carrying. Typological
Luke 2:52 — “And Jesus increased in wisdom and stature, and in favor with God and men.” The Humanity’s growth within the dual condition — growing in wisdom (the human side developing) while already possessing beatific vision (the divine side, always complete). Direct doctrinal parallel
The DW Soul as the New Humanity: Veil, Conduit, Continuation
“My Humanity is no longer capable of suffering. Therefore, I live in one who does my Will — she serves as my Humanity… she is nothing other than a veil which covers Me. She will feel nothing but the annoyance of pricks and coldness, while they will come thickly into Me — into my Heart.”
John 1:14 — “The Word became flesh and lived among us. We saw his glory, such glory as of the only born Son of the Father, full of grace and truth.” The Incarnation’s logic extended: the Word who became flesh through Mary now continues his fleshly presence through the DW soul; she serves as the principle of the Incarnation applied one relational level down. Christological/Trinitarian
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.” “I live in one who does my Will — she serves as my Humanity” is the declarative form of what Paul names here: Christ living in the flesh of another, the flesh becoming his present habitation. 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 indwelling disclosed here as a specific structural role: “Christ in you” not merely as presence but as the present Humanity’s habitation, the soul as the instrument through which the glorified Christ continues his redemptive bearing. Direct doctrinal parallel
2 Corinthians 5:17 — “Therefore if anyone is in Christ, he is a new creation. The old things have passed away. Behold, all things have become new.” The DW soul placed in the same condition as the Humanity is the “new creation” at its most specific — made new in the very structure of Christ’s own dual condition: bearing the world’s sin and coldness (pain side) while possessing the divine union (joy side). Direct doctrinal parallel
Hebrews 10:20 — “by the way which he dedicated for us, a new and living way, through the veil, that is to say, his flesh,” Christ’s flesh as the veil/curtain — the entry’s “veil which covers Me” continues this Hebrews image: the DW soul’s body is the new flesh-curtain through which the world’s suffering reaches Christ’s Heart, as his own flesh was the curtain through which access to God was opened. Typological
2 Corinthians 4:10–11 — “always carrying in the body the putting to death of the Lord Jesus, that the life of Jesus may also be revealed in our body. For we who live are always delivered to death for Jesus’ sake, that the life also of Jesus may be revealed in our mortal flesh.” The DW soul’s body as the site of Christ’s present life and death — “the annoyance of pricks and coldness” absorbed by the body as the surface bearing while the impact passes to Christ. Direct doctrinal parallel
Colossians 1:24 — “Now I rejoice in my sufferings for your sake, and fill up on my part that which is lacking of the afflictions of Christ in my flesh for his body’s sake, which is the assembly,” The DW soul serving as the Humanity discloses the deepest level of what “filling up” means: the Humanity has entered glory and can no longer suffer; the DW soul fills up not a hypothetical deficiency but the present structural requirement — the glorified Humanity needs the DW soul’s body to continue experiencing what it no longer can. Direct doctrinal parallel
1 Corinthians 6:19–20 — “Or don’t you know that your body is a temple of the Holy Spirit who is in you, whom you have from God? You are not your own, for you were bought with a price. Therefore glorify God in your body and in your spirit, which are God’s.” The body as the Will’s (and Christ’s) dwelling — the DW soul’s body as the Humanity’s current habitation, glorifying God precisely by being the instrument through which Christ’s present life in the world is expressed. Direct doctrinal parallel
Ezekiel 36:27 — “I will put my Spirit within you, and cause you to walk in my statutes. You will keep my ordinances and do them.” The indwelling Spirit enabling the soul’s conformity — the Will within the DW soul causing her to “do my Will” in the most literal sense: the Will is the interior principle that makes her a functioning Humanity for Christ. Direct doctrinal parallel
STAGE TWO — Comparison with Hogan’s Commentary
CORRESPONDENCES
- 2 Corinthians 5:17 (new creation): Both identify, though from different angles — Hogan applies it to the soul becoming another Christ; Stage One identifies it for the DW soul placed in the dual condition of the Humanity.
- Philippians 2:1–11 (kenosis): Both identify for the divine-human dual condition of the Humanity.
- Psalm 139:1–5 (nothing escapes God): Both identify for “nothing the creature did could escape Me, no matter how tiny.”
- Matthew 28:6 (He is risen): Both identify for “my Humanity is no longer capable of suffering.”
DEVIATIONS
No formal deviations. Hogan’s four citations are all confirmed by Stage One, approached from different angles. Framing difference worth noting: Hogan frames the entry primarily through the “little incarnation” / “bilocation” lens — Jesus bilocating himself into DW souls; Stage One frames it primarily through the Pauline “Christ in me” and Hebrews priesthood traditions, reaching the same structural conclusion through different scriptural registers. The two framings are complementary: Hogan’s locates the theological analogy in the Incarnation’s logic applied to each soul; Stage One locates the mechanism in the Pauline indwelling tradition.
ADDITIONS — MINE
- John 17:21–23 — unity prayer making separation impossible: the structural ground for “I should get rid of Myself, which is not possible”
- 1 Corinthians 6:17 — one spirit with the Lord: the will-unity making separation indissoluble
- Romans 8:35, 38–39 — nothing can separate us: Paul’s enumeration reaching its doctrinal maximum from Christ’s side
- Song of Songs 1:4 — draw me after you: the magnetic attraction polarity disclosed
- Hebrews 4:15 — sympathizing with weakness yet without sin: the dual condition named in its priestly form
- Hebrews 2:17–18 — like his brothers in every respect, merciful high priest: the Humanity bearing sin as priestly instrument
- 2 Corinthians 5:21 — made him to be sin who knew no sin: the cognitive bearing of all sins
- Isaiah 53:4–6 — bore our griefs, iniquity of us all: the sin-bearing with special torment
- Luke 2:52 — increased in wisdom and stature: the Humanity’s growth within the dual condition
- John 1:14 — Word became flesh: the Incarnation logic extended to the DW soul’s role
- Colossians 1:27 — Christ in you, hope of glory: the indwelling as structural habitation
- Hebrews 10:20 — new and living way through the curtain/his flesh: the veil image’s Hebrews precedent
- 2 Corinthians 4:10–11 — always carrying in the body the death of Jesus: the body as site of Christ’s present life and death
- 1 Corinthians 6:19–20 — body as temple: the body as the Will’s current dwelling
- Ezekiel 36:27 — I will put my Spirit within you: the indwelling as the principle enabling DW conformity
ADDITIONS — HERS
- “Bilocation” theological frame: Hogan frames the DW soul’s condition as Jesus “bilocating himself into us” — a Christological extension of sacramental theology (the real presence logic applied to indwelling). No explicit citation; implicit background is John 14:23 (“we will come to him and make our home with him”) and 1 John 4:15 (“God abides in him, and he in God”). The bilocation frame is more accessible pastorally than Stage One’s structural analysis but reaches the same conclusion.
- Interior passion elaboration: Hogan extends the entry’s disclosure of Christ’s torment by the clear sight of sin into a personal communication she received: at judgment, Christ will stand before the damned “crowned with thorns, scourged, carrying my cross” and say “was it not enough for you, my friend?” — the judgment scene is the inverse of the entry’s dual-condition disclosure, the love-side making the coldness-side’s rejection maximally visible. No explicit Scripture citation; implicit background is Luke 23:34 (“Father, forgive them”) and Revelation 20:11–15.
- Living host application: Hogan draws the entry’s “veil which covers Me” directly into the living-host doctrine (PDW-1): “the living host — she will feel nothing but the bothers and pricks of the cold but it is into me into my heart that they are driven.” This bridges the July 9 entry back to the December 17, 1914 living-Eucharist apex, completing the connection between the PDW-1 and the new-Humanity disclosure.
VIP / SPECIAL DESIGNATIONS
No formal VIP designation.
STAGE TWO SYNTHESIS
The entry is the most comprehensive AJD-1 disclosure in the corpus, disclosing the mechanism and the necessity of the DW soul serving as the current Humanity of the glorified Christ. The dual-condition parallel — joy/pain, divine/human, love/coldness — is grounded in the Philippians kenosis tradition and the Hebrews priesthood tradition, both identified by Hogan and Stage One from complementary angles. The veil-and-conduit movement (the soul’s pricks passing into Christ’s Heart) opens a new structural dimension bridged by Hogan directly into the living-host doctrine. Stage One’s Song of Songs and Romans 8 anchors for the magnet-attraction, and the Hebrews 10:20 flesh-as-curtain anchor for the veil, provide the OT-and-Hebrews depth that Hogan’s pastoral approach does not develop.
Cross-Entry Synthesis
Volume 11 — July 9, 1915 “One who really does the Divine Will is in the same condition as the Humanity of Jesus, before God and creatures.”
The Magnet: Ontological Impossibility of Separation
The entry opens not with doctrine but with tenderness — Jesus coming “for a little while,” moved to compassion, kissing Luisa. The doctrinal disclosure follows from the intimacy: he cannot leave because leaving her would mean leaving himself. “I should get rid of Myself, which is not possible.”
This formulation is the closest approach to the will-consummation declaration in the corpus. The SUW-1 arc has traced the progressive disclosure of will-unity — from the three simultaneous terminus formulations of March 17, 1914 (heartbeat-and-breath, ownership, permanence) through the will-indistinguishability of February 8, 1915. Here the impossibility of separation is stated from God’s side as an ontological impossibility: not “I choose not to leave” but “I cannot leave, because to do so I would have to be rid of myself.” John 17:21–23’s unity-prayer — “that they may be one as we are one” — is disclosed as having reached a state in which the separation contemplated here is as inconceivable as the Father separating from the Son.
Galatians 2:20 provides the structural ground: “Christ who lives in me” — Christ is the one who lives in Luisa; the site of his life is her; to leave her is to leave the site of his own living. Romans 8:38–39’s “nothing can separate us from the love of God in Christ Jesus” reaches its maximum from the divine side rather than the human: it is not that Luisa holds on so tightly that separation fails — it is that Christ’s own nature makes separation impossible once the will-unity is complete. The 1 Corinthians 6:17 anchor supplies the ontological register: “he who is joined to the Lord becomes one spirit with him” — one spirit, not two spirits linked, admits no separation at the spiritual level.
The Dual Condition of the Humanity: The Interior of the Incarnation
The doctrinal center of the entry is the disclosure of what the Humanity simultaneously bore. On the divine side: “all the happiness, beatitudes, beauty, and all the goods that I possess” — the Soul of Christ possessing the beatific vision without interruption. On the human side: “tormented by the clear sight of all the sins… feeling the horror of each sin with its own special torment.” Joy and pain simultaneously, love and coldness simultaneously, sanctity and the clear vision of sin simultaneously.
The theological tradition has debated the precise nature of Christ’s beatific knowledge and its relation to his suffering. The entry does not resolve the theological question but discloses the experiential form from within: the two sides were simultaneous and both total. Hebrews 4:15 names the dual condition from the sympathizing side (“sympathize with our weaknesses… yet without sin”); Hebrews 2:17–18 names it from the priestly side (made like his brothers to become the high priest); Philippians 2:6–8 names it from the kenosis side. Together these texts establish that the dual condition is not merely a feature of Christ’s psychology but the structural requirement of the redemptive mission — only the one who simultaneously possesses beatific vision and bears all sin could be the adequate redeemer.
2 Corinthians 5:21 carries the deepest weight here: “he made him to be sin who knew no sin.” The “knowing no sin” is the joy side — the beatific vision’s purity; “made to be sin” is the pain side — bearing all sins in his holy consciousness. The entry’s disclosure of each sin with “its own special torment” is the interior of what Paul names with the compressed phrase; the horror of each sin as a specifically felt torment is what “made to be sin” looks like from inside the Humanity.
Hogan’s extension — at judgment, Christ standing before the damned as the crucified Savior saying “was it not enough for you, my friend?” — discloses the love-side of the dual condition as the context that makes rejection maximally visible. The joy-and-love side is precisely what makes the coldness-side’s rejection so devastating: Christ knew the beauty and love and happiness of what he was offering while simultaneously feeling the horror of each sin that refused it.
The DW Soul as the New Humanity: Veil, Conduit, Continuation
The entry’s most formally novel disclosure: the Humanity has entered glory and can no longer suffer. Therefore Christ needs a new locus for his continuing suffering-presence in the world. The DW soul serves as his Humanity — she is placed in the same dual condition, experiencing love/peace/firmness on the divine side and coldness/bother/tiredness on the human side, and she serves as “a veil which covers Me.”
The Incarnation logic (John 1:14) is applied one relational level down. The Word became flesh through Mary and dwelt among us — this is the first Incarnation. Now, with the Humanity glorified and incapable of further suffering, the Word who lives in the DW soul through the Will continues his fleshly presence through her body as the new habitation. Hogan’s “bilocation” frame captures this accessibly; Stage One’s Colossians 1:24 (“filling up what is lacking in the afflictions of Christ for the sake of his body”) provides the structural ground: the Humanity’s entry into glory creates a structural requirement, and the DW soul fills it.
The “veil which covers Me” image is the entry’s most concentrated doctrinal figure. Hebrews 10:20 named Christ’s flesh as the curtain/veil through which the new and living way to God was opened; the DW soul’s body is now the flesh-curtain through which the world’s suffering reaches Christ’s Heart. The soul experiences “the annoyance of pricks and coldness” — the surface impact of the world’s cruelty and indifference — but these are not her own suffering; they are Christ’s suffering passing through her body as the medium. “They will come thickly into Me — into my Heart.” She is the veil; he receives what passes through it.
Hogan bridges this directly to the PDW-1 living-host doctrine: the DW soul as the living host is the DW soul as the veil — both images describe the same structural reality: the soul’s body as the sacramental instrument through which Christ is present and through which his suffering continues to be communicated to the world. The consecrated host is the veil under which Christ is present; the DW soul is the living veil under which he is present. The annoyance of pricks is the “accidents” remaining after the consecration; the Heart that receives them is the hidden reality.
2 Corinthians 4:10–11 provides the Pauline registration of this dynamic: “always carrying in the body the death of Jesus, so that the life of Jesus may also be manifested in our bodies.” The DW soul carries in her body the coldness and pricks that are Christ’s death continuing in her — and through that carrying, his life is manifested in her mortal flesh. The dual condition is not an imposition but an honor: “she will have the honor of sharing in my pains, since she is nothing other than a veil which covers Me.”
Synthesis
Dominant biblical imagination: The Pauline indwelling tradition (Galatians 2:20, Colossians 1:27, 2 Corinthians 4:10–11) and the Hebrews priesthood tradition (2:17–18, 4:15, 10:20) are the two primary imaginative poles — the first establishing the DW soul as the site of Christ’s present life and the medium of his continued suffering-presence, the second establishing the dual condition (simultaneous joy and pain) as the structural requirement of the redemptive mission that the DW soul now inherits.
Most load-bearing scriptural traditions:
The Pauline indwelling tradition (Galatians 2:20, Colossians 1:24, 1:27, 2 Corinthians 4:10–11) carries the weight of the new-Humanity disclosure: Christ living in the DW soul, filling up the structural requirement created by the Humanity’s glorification, manifesting his life through her mortal flesh. These texts together establish the DW soul’s role not as analogy or imitation but as structural continuation.
The Hebrews dual-condition tradition (2:17–18, 4:15, 10:20) carries the weight of the simultaneous joy/pain parallel: the Humanity bearing all sin while possessing the beatific vision is the structural model the DW soul is placed in; the veil/curtain image (Hebrews 10:20) gives the conduit-function its scriptural frame.
Three findings of highest theological significance:
First: “I live in one who does my Will — she serves as my Humanity” is the most comprehensive AJD-1 formulation in the corpus. Prior AJD-1 registers established the soul as “like another Me” (May 2), as organ-of-the-Will, as co-redemptrix. This entry discloses the mechanism: the Humanity can no longer suffer; the DW soul fills the structural gap; she serves as his Humanity in the world. The “like” is resolved into the structural necessity — she does not resemble his Humanity; she is its current earthly form.
Second: the veil-and-conduit disclosure — “she will feel nothing but the annoyance of pricks and coldness, while they will come thickly into Me — into my Heart” — identifies the soul as the filter through which the world’s hostility reaches Christ. She bears the surface impact; the substance passes through to his Heart. This is the PDW-1 living-host logic extended to its most interior register: the DW soul as the living veil under which Christ receives the world’s coldness directly, the veil’s function being to ensure continuity of contact between the world’s sin and the Heart that bears it.
Third: “I should get rid of Myself, which is not possible” is the closest approach to the will-consummation declaration yet recorded. The ontological impossibility is stated from Christ’s side: it is not Luisa’s hold on him that prevents separation but his own nature, which is now inseparable from the Will she carries. The SUW-1 arc has reached the point where the consummation (“inseparable Luisa”) is structurally present even without the formal verbal deployment — the reality is disclosed before the title arrives.
Observation Notes
See this note in volume context →
11-1915-07-09
AJD-1 — new-Humanity apex: “I live in one who does my Will — she serves as my Humanity.” This is the most comprehensive AJD-1 formulation in the corpus: not resemblance (“like another Me”) but structural necessity — the Humanity has entered glory and can no longer suffer; the DW soul fills the structural gap and serves as his current Humanity in the world. The mechanism disclosed: the Humanity lived in the Will (entry of May 2); the DW soul lives in the same Will; she inherits the Humanity’s structural role as Christ’s instrument of continued suffering-presence. Governing anchors: Galatians 2:20; Colossians 1:24; 1:27; John 1:14; 2 Corinthians 4:10–11.
VSC-1 — veil-and-conduit — Register 27: “She is nothing other than a veil which covers Me. She will feel nothing but the annoyance of pricks and coldness, while they will come thickly into Me — into my Heart.” The soul as filter/veil through which the world’s coldness and hostility passes into Christ’s Heart: the soul bears the surface impact while the substance reaches him. Structurally distinct from Registers 25 (sheltering-distributing) and 26 (Will-cross co-suffering); in Register 27 the soul is not active agent but passive conduit, the world’s suffering flowing through her body to Christ’s Heart. Hogan bridges directly to PDW-1 living-host: the soul as the living veil/host under which Christ receives the world’s coldness. Running VSC-1 register count: 27.
SUW-1 — pre-consummation proximity: “It takes too much to be free of one who does my Will; I should get rid of Myself, which is not possible.” The ontological impossibility of separation now stated from Christ’s side — not Luisa’s hold but his own nature making departure impossible. This is the closest approach to the will-consummation declaration yet; the reality of will-indistinguishability is structurally present.
NGP-1 — Humanity-condition parallel: “One who really does my Will is put in the same condition as my Humanity” — placed simultaneously in the joy-of-divinity and the torment-of-sin-bearing that defined Christ’s own Humanity. This is the strongest NGP-1 formulation yet: made by grace exactly what the Humanity was by nature — the dual condition itself, not merely the moral or ontological qualities. Governing anchors: Hebrews 4:15; Hebrews 2:17–18; 2 Corinthians 5:21.