This page has three parts: Independent Biblical Identification, Cross-Entry Synthesis, and Observation Notes.
12-1917-03-16 Biblical Resonance Analysis
Volume 12 — March 16, 1917 “How the tight union between the soul and God is never broken.”
STAGE ONE — INDEPENDENT BIBLICAL IDENTIFICATION
The Immutability of God and the Inviolable Union
“Calm down, calm down. I have not changed — I am immutable. Even more, I tell you that when I communicate Myself to the soul, and I have kept her bound tightly with Me, I have spoken to her, and poured out my Love — this is never broken between Me and the soul.”
Malachi 3:6 — “For I, the LORD, don’t change; therefore you, sons of Jacob, are not consumed.” The divine declaration of immutability is the precise theological ground Jesus invokes here: the union cannot be broken precisely because the One who established it is incapable of reversal or diminishment. Direct doctrinal parallel
James 1:17 — “Every good gift and every perfect gift is from above, coming down from the Father of lights, with whom can be no variation nor turning shadow.” The “shadow of turning” that marks all created constancy is simply absent in the divine nature; the love poured out is as unvarying as its Source. Direct doctrinal parallel
Hebrews 13:8 — “Jesus Christ is the same yesterday, today, and forever.” The Christological articulation of immutability affirms that the very Person who binds himself to the soul undergoes no alteration; the binding, once made, holds by the nature of who holds it. Direct doctrinal parallel
Romans 8:38–39 — “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.” The cosmic enumeration maps directly onto Jesus’s assurance: the union established by God’s self-communication and his pouring-out of love is categorically unbreakable because nothing in creation has the power to undo what the Creator has done. Direct doctrinal parallel
1 Samuel 15:29 — “Also the Strength of Israel will not lie nor repent; for he is not a man, that he should repent.” The contrast between divine and human constancy grounds the soul’s security: unlike a human beloved who may waver, the divine Beloved cannot reverse what he has spoken and enacted. Direct doctrinal parallel
Love’s Perpetual Inventiveness / New Manners of Communication
“At the most, I change manners — now one way, now another — but I keep inventing ever new ways to speak to her, and pour Myself out with her in Love. Can’t you yourself see that if I have not told you anything in the morning, I am almost awaiting the evening to say a word to you?”
Isaiah 43:19 — “Behold, I will do a new thing. It springs out now. Don’t you know it? I will even make a way in the wilderness, and rivers in the desert.” Divine creativity in the dispensation of love is not exhausted — God perpetually opens new channels; the “ever new ways to speak” is not caprice but the inexhaustibility of the Source pouring itself through ever-fresh forms while remaining itself unchanged. Direct doctrinal parallel
Lamentations 3:22–23 — “It is because of the LORD’s loving kindnesses that we are not consumed, because his mercies don’t fail. They are new every morning. Great is your faithfulness.” The renewal of love’s expression each morning — and Jesus’s image of waiting from morning to evening for a fresh moment of outpouring — correspond exactly: constancy is the love itself; novelty is its mode of delivery. Direct doctrinal parallel
Song of Songs 1:2–4 — “Let him kiss me with the kisses of his mouth; for your love is better than wine. … Take me away with you. Let’s hurry. The king has brought me into his rooms.” The bride’s longing for new forms of divine intimacy, and the Beloved’s continuous drawing of her deeper, captures the dynamic Jesus describes: ever-new manners within a love that is itself unchanging, each mode drawing the soul further inward. Affective/meditative
Song of Songs 5:2–6 — “I was asleep, but my heart was awake. It is the voice of … I opened to my beloved; but my beloved left, and had gone away. My heart went out when he spoke.” The lover who knocks by night and then is gone before the door fully opens — love operating through unexpected approaches and momentary withdrawals — images the structure Jesus describes: speaking in the evening rather than the morning, hiding when communication is complete, always arriving by surprise. Affective/meditative
The Passion Applications as Mirror of Interior Life
“Those applications will be the mirror of my interior Life, and whoever will reflect himself in it, will copy my own Life within himself. Oh! how much they reveal my Love, my thirst for souls in each fiber of my Heart, in each breath, thought, etc.”
2 Corinthians 3:18 — “But we all, with unveiled face seeing the glory of the Lord as in a mirror, are transformed into the same image from glory to glory, even as from the Lord, the Spirit.” The mirror mechanism is explicitly Pauline: the soul who looks into the Passion applications, which reflect Christ’s interior life, is progressively transformed into that same image. The mirroring is not merely visual but constitutively transformative — beholding effects replication. Direct doctrinal parallel
Philippians 2:5 — “Have this in your mind, which was also in Christ Jesus,” The call to copy Christ’s interior — specifically his interior mind and dispositions — is the scriptural articulation of the Passion applications’ purpose: enabling the soul to inhabit the same interior operative consciousness Christ bore through each moment of his Passion. Direct doctrinal parallel
1 Corinthians 2:16 — “For who has known the mind of the Lord that he should instruct him?” But we have Christ’s mind.” The possession of Christ’s mind — his interior perspective and operative consciousness — is precisely what the Passion applications convey; “copying my own Life” is the experiential concretization of having the mind of Christ opened to the soul as livable content. 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 ultimate horizon of copying Christ’s interior life is the replacement of the soul’s own operative center with Christ’s — a process the Passion applications are ordered to accomplish by providing the interior model for replication at every point. Direct doctrinal parallel
Wisdom 7:26 — “For she is a reflection of everlasting light, an unspotted mirror of the working of God, and an image of his goodness.” The Passion applications as “mirror of my interior Life” carry the Wisdom resonance: a reflective surface that both receives and re-emits the divine image, so that the soul reflecting herself in the mirror does not merely observe but becomes another instance of the same mirroring. Typological
1 Peter 2:21 — “For you were called to this, because Christ also suffered for us, leaving you an example, that you should follow his steps,” The “steps” encompass the exterior events of the Passion, but the entry specifies the interior: the soul must follow Christ in his interior operative reality, not merely in the visible arc of his suffering. Direct doctrinal parallel
The Interior Passion — Hidden Intimacies Not Yet Manifested
“I speak to you about my most intimate things, which I had not manifested until now, and about how the soul must follow Me in my work.”
Isaiah 53:3–5 — “He was despised and rejected by men, a man of suffering and acquainted with disease. … Surely he has borne our sickness and carried our suffering; … he was pierced for our transgressions. He was crushed for our iniquities.” The prophetic literature recorded the exterior dimension of Passion-suffering; the interior depths — the griefs and sorrows as interior states of Christ’s own soul — are the dimension that remained concealed and are now disclosed through the applications as the Church’s previously unavailable formation material. Direct doctrinal parallel
Hebrews 5:7–8 — “He, in the days of his flesh, having offered up prayers and petitions with strong crying and tears to him who was able to save him from death, and having been heard for his godly fear, though he was a Son, yet learned obedience by the things which he suffered.” The interiority of Christ’s Passion — the prayers, the cries, the learning-through-suffering — is precisely what had not been systematically disclosed; the applications make this interior record available as the mirror for the soul. Direct doctrinal parallel
John 12:27 — “Now my soul is troubled. What shall I say? ‘Father, save me from this time’? But I came to this time for this cause.” The disclosure of Christ’s interior disturbance — the soul’s anguish choosing the cross from within — is a glimpse of the “most intimate things”: the interior experience of the divine will inhabiting human suffering, which is the specific content the applications now open. Direct doctrinal parallel
Luke 12:50 — “But I have a baptism to be baptized with, and how distressed I am until it is accomplished!” The interior pressure bearing on Christ throughout his ministry — not merely the exterior events at the end — is part of the hidden interior Passion that the applications reveal as a sustained interior state, not a single crisis. Direct doctrinal parallel
God’s Thirst for Souls in Every Fiber
“Oh! how much they reveal my Love, my thirst for souls in each fiber of my Heart, in each breath, thought, etc.”
John 19:28 — “After this, Jesus, seeing that all things were now finished, that the Scripture might be fulfilled, said, “I am thirsty!” The cry from the cross — which the tradition reads as containing the divine thirst for souls beneath the physical — is the scriptural crystallization of the “thirst for souls in each fiber” that Christ says the applications reveal: not a single moment of thirst but an interior condition running through every function and act. Direct doctrinal parallel
Song of Songs 4:9 — “You have ravished my heart, my sister, my bride. You have ravished my heart with one of your eyes, with one chain of your neck.” The captivation of the divine heart — love experienced as being seized, as wound — renders the “thirst in each fiber” intelligible as the interior of a love that has given itself completely and therefore presses toward union at every point. Affective/meditative
Hosea 11:8 — “How can I give you up, Ephraim? How can I hand you over, Israel? How can I make you like Admah? How can I make you like Zeboiim? My heart is turned within me, my compassion is aroused.” The interiority of divine longing — the heart that recoils against separation, the compassion that grows warm — is the prophetic register for the “thirst for souls in each fiber”: love not as a single decisive act but as an ongoing interior state pressing outward through every moment. Affective/meditative
Divine Hiddenness After Communication
“as soon as I finish I hide Myself; and you, not seeing Me, say that I have changed.”
Isaiah 45:15 — “Most certainly you are a God who has hidden yourself, God of Israel, the Savior.’” Divine self-concealment is not absence but an alternative modality of presence; Jesus’s hiddenness after speaking is the completion of an outpouring, not its retraction — love that has delivered itself and now waits within the silence it has made. Direct doctrinal parallel
Song of Songs 2:9 — “My beloved is like a roe or a young deer. Behold, he stands behind our wall! He looks in at the windows. He glances through the lattice.” The beloved who hides yet watches — present behind the surface of concealment — captures the structure Jesus describes: hiding after speaking, yet present and “almost awaiting the evening” for the next moment of outpouring. Affective/meditative
The Co-Voice Obligation and the Hindrance of Love’s Outpouring
“when you do not want to repeat with your voice what I say to you in your interior, you hinder the outpouring of my Love.”
Jeremiah 20:9 — “If I say that I will not make mention of him, or speak any more in his name, then there is in my heart as it were a burning fire shut up in my bones. I am weary with holding it in. I can’t.” The fire that cannot be contained when not spoken corresponds to Jesus’s description of love hindered in its outpouring when Luisa withholds her voice: the same love that presses outward as fire is blocked when the prophetic co-voice refuses to repeat what it has received. Direct doctrinal parallel
Isaiah 6:8 — “I heard the Lord’s voice, saying, “Whom shall I send, and who will go for us?” Then I said, “Here I am. Send me!” The structural need for a human voice to carry the divine communication — the divine will requiring a willing human response — is the scriptural archetype of what Jesus articulates: love’s outpouring structurally depends on the soul’s willingness to repeat what she has received. Direct doctrinal parallel
Romans 10:14–15 — “How then will they call on him in whom they have not believed? How will they believe in him whom they have not heard? How will they hear without a preacher? And how will they preach unless they are sent? As it is written: “How beautiful are the feet of those who preach the Good News of peace, who bring glad tidings of good things!” The structural logic of the gospel’s transmission — God’s love requiring human mediation for its outpouring — grounds the specific assertion that Luisa’s withholding of her voice “hinders” what love would pour out through her. Direct doctrinal parallel
1 Corinthians 9:16 — “For if I preach the Good News, I have nothing to boast about, for necessity is laid on me; but woe is to me if I don’t preach the Good News.” The apostolic necessity laid on the human co-voice — where the failure to speak constitutes a structural deprivation — is the Pauline register for the hindrance Jesus names. Direct doctrinal parallel
STAGE TWO — COMPARISON WITH HOGAN’S COMMENTARY
CORRESPONDENCES
Romans 8:38–39 / union never broken: Hogan explicitly cites “Romans 839” (8:38–39) for the love from which nothing can separate, corresponding to the Stage One identification. This is the entry’s primary biblical anchor in both streams. Both streams also attend to the Passion applications as the mechanism of the soul’s interior conformity to Christ, and both identify the interior Passion as the entry’s central doctrinal novelty.
DEVIATIONS
No passage conflicts arise. Hogan does not provide additional Scripture citations beyond Romans 8:38–39. Her commentary is primarily expository and historically contextualizing rather than citation-dense for this entry.
ADDITIONS — MINE
- Malachi 3:6 — divine immutability as the theological ground of the union’s inviolability
- James 1:17 — no variation or shadow of turning in the Father of lights
- Hebrews 13:8 — Christ the same yesterday, today, and forever
- 1 Samuel 15:29 — God not a man that he should regret or change
- Isaiah 43:19 — God perpetually doing a new thing; the inexhaustibility of love’s invention
- Lamentations 3:22–23 — mercies new every morning; constancy-within-novelty pattern
- Song of Songs 1:2–4 — the bride drawn into ever-deeper chambers of intimacy
- Song of Songs 5:2–6 — the beloved gone before the door opens; love’s hide-and-seek structure
- 2 Corinthians 3:18 — beholding transforms into the same image; mirror mechanism for interior-life replication
- Philippians 2:5 — have the mind of Christ; interior conformity as the applications’ goal
- 1 Corinthians 2:16 — we have the mind of Christ; interior possession as lived content
- Galatians 2:20 — Christ living in me; ultimate horizon of copying his interior
- Wisdom 7:26 — spotless mirror of the working of God; reflective transformation
- 1 Peter 2:21 — follow in Christ’s steps, including interior steps
- Isaiah 53:3–5 — man of sorrows; the prophetic record of interior Passion-dimensions
- Hebrews 5:7–8 — prayers, cries, and tears; the interior Passion’s Christological record in Scripture
- John 12:27 — “now is my soul troubled”; Christ’s interior state within the Passion
- Luke 12:50 — “how great is my distress”; the sustained interior pressure of the Passion
- John 19:28 — “I thirst”; crystallization of the divine thirst for souls
- Song of Songs 4:9 — the captivated heart; wounded love pressing outward
- Hosea 11:8 — “How can I give you up?”; the interior divine longing in prophetic register
- Isaiah 45:15 — God who hides himself; PHD-1 governing anchor
- Song of Songs 2:9 — beloved behind the wall, watching; hiddenness-with-presence
- Jeremiah 20:9 — fire shut up in my bones; love pressing against the silence of the withheld voice
- Isaiah 6:8 — “send me”; the co-voice requirement as structural vocational architecture
- Romans 10:14–15 — structural necessity of the human voice for love’s transmission to souls
- 1 Corinthians 9:16 — necessity laid upon me; the woe of not speaking
ADDITIONS — HERS
- Historical annotation: Hogan identifies the Bolshevik revolution of March and October 1917 as the specific content of “what is going to happen” — a concrete historical referent the diary text leaves unnamed. Jesus’s choosing to “escape” Luisa to prevent overwhelming suffering is thus anchored in the impending revolutionary catastrophe.
- “Inseparable Luisa” framing: Hogan opens with “you become inseparable with the Lord” — deploying the title the SUW-1 thread has been monitoring — as her interpretive frame for the entry’s entire “tight union never broken” content.
- Interior Passion as one of the great gifts to the world: Hogan elevates (“very important”) the interior-Passion disclosure as a gift of universal ecclesial significance without providing additional Scripture citation. The implicit scriptural background is the tradition’s engagement with Isaiah 53 and Hebrews 5:7–8, now deepened by Luisa’s specific disclosure.
- The hide-and-seek pastoral observation: Hogan notes that Luisa “never got used to” the pattern of hiding, contrasting with others who accept it more easily — a pastoral observation indicating that the urgent longing produced by hiddenness is characteristic of the most advanced stages of union, not a deficiency to be overcome.
VIP / SPECIAL DESIGNATIONS
Hogan applies explicit elevated language at the interior-Passion disclosure (11:18–11:33): “Very important. The thing that Jesus had not manifested until Luisa was the interior passion that he suffered. The whole church knew about his external passion, but knew nothing about the interior passion.” This is a formal “very important” content marker for the specific disclosure, not a full entry-level VIP designation. The content it marks — the interior Passion as previously withheld and now released through the applications — is a theological summit in the doctrinal disclosure arc.
STAGE TWO SYNTHESIS
The combined streams identify the entry’s center of gravity as the disclosure of Christ’s interior Passion as newly available mirror for the soul’s formation. Romans 8:38–39 anchors the doctrinal assurance of unbreakable union; 2 Corinthians 3:18 supplies the mirror mechanism; the Song of Songs provides the affective register for love’s dynamics of inventiveness, hiddenness, and thirst. The entry’s greatest theological novelty — elevated by Hogan as “very important” — is the claim that the interior Passion had not been disclosed to the Church before Luisa’s applications, making this a watershed moment in the doctrinal arc. The co-voice warning (Jeremiah 20:9; Isaiah 6:8; Romans 10:14–15) establishes that love’s outpouring has a structural human-mediation requirement, which the soul’s silence actively hinders.
Cross-Entry Synthesis
Volume 12 — March 16, 1917 “How the tight union between the soul and God is never broken.”
The Immutability of God as the Ground of Unbreakable Union
The entry opens with a complaint of abandonment — hours without presence, the sense that Jesus has changed — and receives its resolution in a single theological datum: divine immutability. Both streams recognize this as Romans 8:38–39 territory, but Stage One’s additional anchors (Malachi 3:6; James 1:17; Hebrews 13:8; 1 Samuel 15:29) establish the full doctrinal register. The soul’s disorientation arises from reading divine constancy through human categories of felt proximity; Jesus’s correction locates the union’s ground not in experiential warmth but in the ontological fact that God does not change, and therefore what God has joined, God does not unjoin. The “manner” changes; the union does not. This is the entry’s foundational datum, and it conditions every subsequent teaching: the new manners of communication, the Passion applications, the hide-and-seek, the co-voice — all are modes of a love whose nature it is to be inexhaustibly inventive precisely because it cannot diminish.
Love’s Perpetual Inventiveness
Isaiah 43:19 and Lamentations 3:22–23 together supply the scriptural grammar for Jesus’s “inventing ever new ways to speak.” The constancy of love and the novelty of its forms are not in tension; they are the same reality viewed from different angles. The Song of Songs passages (1:2–4; 5:2–6 in Stage One; Hogan’s “two lovers desperately needing to communicate”) provide the affective register: love operating through timing, surprise, the momentary approach and the quick withdrawal that holds the beloved in vigilant anticipation. The morning-to-evening arc — waiting all day for the evening word — is not desolation but a form of sustained communication in which anticipation itself becomes a mode of presence. The divine love that cannot change finds its expression in the perpetual novelty of its approaches, each surprise a fresh form of what is fundamentally unchanging.
The Passion Applications as Mirror of Interior Life — The Great Undisclosed Gift
Both streams converge on the entry’s theological summit: the Passion applications as the “mirror of my interior Life” through which “whoever will reflect himself in it, will copy my own Life within himself.” Hogan’s explicit “very important” elevation signals the weight she assigns this passage, and Stage One’s citations supply the scriptural ground: 2 Corinthians 3:18 (beholding that transforms into the same image), Philippians 2:5 (have this mind), 1 Corinthians 2:16 (we have the mind of Christ), Galatians 2:20 (Christ living in me), Wisdom 7:26 (the spotless mirror), 1 Peter 2:21 (following in his steps). The claim is precise: the entire Church had access to the exterior Passion — the events, the wounds, the death. The interior Passion — the dispositions, the pressures, the choices of will within the suffering, the thirst pressing through every fiber — is what the applications now disclose. This interior record is the specific content that makes the applications the mirror of Christ’s Life rather than a historical chronicle.
The ECA-1 dimension surfaces here: to reflect oneself in the mirror of the interior Passion is to access the permanently available Christological act and replicate it from within. The AJD-1 dimension follows: copying Christ’s Life within oneself is the soul’s becoming another-Christ not by imitation of exterior behavior but by inhabiting the same interior structure of will-in-passion. Isaiah 53:3–5, Hebrews 5:7–8, John 12:27, and Luke 12:50 together constitute the scriptural dossier for what the applications open: the interior record of Christ’s own experience of his Passion, available now as a living mirror.
God’s Thirst in Every Fiber
John 19:28 (“I thirst”), Song of Songs 4:9 (the captivated heart), and Hosea 11:8 (the heart recoiling against giving up) form the triad for Jesus’s disclosure that the applications will reveal “my thirst for souls in each fiber of my Heart, in each breath, thought.” This is not a general statement about divine love but a localized claim: the specific content the applications make visible is the interior intensity of Christ’s longing for souls — not as a single moment of thirst on the cross but as a continuous state running through every function. The “I thirst” that the exterior Passion records as a physical cry is here disclosed as an interior condition pervading every act of Christ’s humanity, now available through the applications as a formative encounter.
Divine Hiddenness After Communication
Stage One’s PHD-1 anchors (Isaiah 45:15; Song of Songs 2:9) identify the explicit structure Jesus describes: speaking, then hiding; not because he has changed, but because he is awaiting the next moment. Hogan notes Luisa’s persistent difficulty with this pattern — “she never got used to it” — which is itself theologically significant: the soul formed in the Divine Will is not expected to reach a tranquil acceptance of hiddenness but to remain in urgent longing, which is itself a form of the tight union. The hiding is ordered to the soul’s posture of anticipation; anticipation is a modality of love; love is the union; the union is never broken.
The Co-Voice Obligation and the Hindrance of Love’s Outpouring
The entry closes with a warning that Stage One illuminates more fully than Hogan’s commentary addresses directly: “when you do not want to repeat with your voice what I say to you in your interior, you hinder the outpouring of my Love.” Jeremiah 20:9 (fire shut up in the bones), Isaiah 6:8 (the co-voice sent), Romans 10:14–15 (the structural necessity of preaching for love to reach souls), and 1 Corinthians 9:16 (the woe of not speaking) together establish that love’s outpouring is structurally dependent on the willing human co-voice. The soul’s silence does not merely fail to transmit — it actively hinders an outpouring that is present and pressing. This gives the entry’s closing warning its full weight: the Passion applications, with their interior-Passion disclosure, are not private mystical content to be held quietly. They are the material Luisa’s co-voice is appointed to transmit, and withholding that voice constitutes a structural obstruction to the love seeking to pour through her.
Synthesis Conclusion
Dominant biblical imagination: The entry operates across three scriptural registers simultaneously — the Pauline register of transformative union (Romans 8; 2 Corinthians 3:18; Galatians 2:20; Philippians 2:5), the prophetic register of divine constancy and love’s intensity (Malachi 3:6; Isaiah 43:19; Jeremiah 20:9; Hosea 11:8), and the Wisdom/Song register of the bride and Beloved’s dynamic of approach, hiddenness, and longing (Song 2:9; 4:9; 5:2–6; Wisdom 7:26).
Most load-bearing scriptural traditions: Romans 8:35–39 (the inviolable union, both streams); 2 Corinthians 3:18 (mirror-transformation as the mechanism of interior-life replication, Stage One); Jeremiah 20:9 (the co-voice obligation as structural necessity for love’s outpouring, Stage One).
Three findings of greatest theological significance: First, the disclosure of the interior Passion as the Church’s previously unavailable formation material — the mirror that reveals not Christ’s exterior suffering but his interior dispositions, choices, and thirst — marks this entry as a watershed in the doctrinal disclosure arc; Hogan’s “very important” elevation is proportionate to the claim. Second, the immutability formulation grounds the entire edifice: the tight union’s inviolability derives not from the soul’s fidelity but from the ontological impossibility of divine change, a foundation the soul can hold even when all felt experience speaks otherwise. Third, the co-voice warning establishes a structural dependency between love’s outpouring and the willing human voice that makes Luisa’s writing mission not merely useful but architecturally necessary to the transmission of what Christ has disclosed through her.
Observation Notes
See this note in volume context →
12-1917-03-16
SUW-1 / “Inseparable Luisa” forward bridge — active: Hogan opens her commentary with “you become inseparable with the Lord,” deploying the title phrase as her interpretive frame for the entry’s “tight union never broken” content. The diary text provides the doctrinal substance of the bond’s inviolability but does not deploy the “inseparable” title language itself. The forward bridge remains active; first formal diary-text deployment has not yet occurred.
Historical annotation — Bolshevik revolution: Hogan identifies “what is going to happen” (Jesus’s reason for partially withholding his presence from Luisa) as the Bolshevik revolution of March and October 1917. The CEA-1 arc’s Russian dimension is thus directly anchored to this entry’s opening exchange.
Interior Passion disclosure — elevated content: Hogan applies explicit “very important” designation to the passage disclosing that the Passion applications reveal Christ’s interior passion — “the whole church knew about his external passion, but knew nothing about the interior passion.” This is a formal content-level elevation (not a full entry VIP designation) marking the interior-Passion disclosure as the entry’s theological summit. The ECA-1 dimension (permanently available Christological act accessible through the mirror of the applications) and AJD-1 dimension (copying Christ’s interior life as the mechanism of becoming another-Christ) both carry forward from this disclosure.