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This page has three parts: Independent Biblical Identification, Cross-Entry Synthesis, and Observation Notes.
13-1921-10-06 Biblical Resonance Analysis
Volume 13 — October 6, 1921 “The horror of man in the state of sin; the beauty of man in the state of grace.”
Note on FHC file distribution: Hogan’s complete commentary on this entry is distributed across two FHC files. The October 6 FHC covers the sin/darkness movement. The September 28 FHC (misassigned to the prior date) covers the grace/beauty movement and the acts-as-couriers movement. Both files are used as a single combined Hogan commentary for Stages Two and Three.
STAGE ONE — Independent Biblical Identification
The Black Point: Sin as Total Darkening of the Whole Person
“Sin is not just ugly, but horrible. It is the black point of man! As he sins, he undergoes a brutal transformation: all the beauty I gave him is covered with such ugliness as to be horrible to the sight — and it is not only the sense which sins, but the whole of man runs along with it. So, sin is his thought, his heartbeat, his breath, his motion, his step. His will has dragged man to one single point, and from his whole being he emanates thick darkness that blinds him, and a poisonous air that poisons him.”
Ephesians 4:17–19 — “This I say therefore, and testify in the Lord, that you no longer walk as the rest of the Gentiles also walk, in the futility of their mind, being darkened in their understanding, alienated from the life of God because of the ignorance that is in them, because of the hardening of their hearts. They, having become callous, gave themselves up to lust, to work all uncleanness with greediness.” The entry’s anatomy of sin — thought, heartbeat, breath, motion, step — matches the Pauline account of the soul alienated from divine life: the darkness is comprehensive, beginning in the mind and spreading through the whole being. Direct doctrinal parallel
Isaiah 59:1–3 — “Behold, the LORD’s hand is not shortened, that it can’t save; nor his ear dull, that it can’t hear. But your iniquities have separated you and your God, and your sins have hidden his face from you, so that he will not hear. For your hands are defiled with blood, and your fingers with iniquity. Your lips have spoken lies. Your tongue mutters wickedness.” The separating power of sin — the thick darkness that blinds — is Isaiah 59’s governing image: sin creates a barrier of darkness between the creature and the divine light. The “poisonous air that poisons” and the “darkness that blinds” are the interior form of what Isaiah 59 names as the exterior consequence. Direct doctrinal parallel
Romans 1:21–22, 28 — “Because knowing God, they didn’t glorify him as God, and didn’t give thanks, but became vain in their reasoning, and their senseless heart was darkened. Professing themselves to be wise, they became fools, Even as they refused to have God in their knowledge, God gave them up to a reprobate mind, to do those things which are not fitting;” The progressive darkening of the heart and the debased mind are the Pauline form of the “brutal transformation” the entry names: the beauty given in creation is progressively covered by a darkening that spreads through the entire person. Direct doctrinal parallel
Isaiah 53:3–4 — “He was despised and rejected by men, a man of sorrows and acquainted with grief… Surely he has borne our griefs and carried our sorrows… he was pierced for our transgressions.” The harrowed Christ is the iconic image of what sin has done — the face of sin’s full weight made visible in one person. Luisa’s meditation begins with the wounds of the Crucified Jesus and arrives at the disclosure that his state is the portrait of what sin does to every soul. The entry’s “how ugly sin is, for reducing my Highest Good to such a harrowing state” names the Passion as sin’s own image externalized. Typological
2 Corinthians 4:4 — “in whom the god of this world has blinded the minds of the unbelieving, that the light of the Good News of the glory of Christ, who is the image of God, should not dawn on them.” The blindness the entry names — “thick darkness that blinds him” — is the active blinding of the adversary deployed through sin, not merely a natural consequence of moral failure. Direct doctrinal parallel
Romans 6:16 — “Don’t you know that when you present yourselves as servants and obey someone, you are the servants of whomever you obey, whether of sin to death, or of obedience to righteousness?” Sin dragging the whole person to “one single point” is the experiential form of the slavery Paul names: the sinner presented wholly to sin becomes wholly defined by it — thought, heartbeat, breath, motion, step all serving the single master. Direct doctrinal parallel
Habakkuk 1:13 — “You who have purer eyes than to see evil, and who cannot look on perversity, why do you tolerate those who deal treacherously and keep silent when the wicked swallows up the man who is more righteous than he,” The divine holiness that cannot look upon sin provides the theological consequence of the sin-ugliness: what is horrible to the human sight is far more horrible from the perspective of the divine beauty that gave the creature its original beauty. Direct doctrinal parallel
The Bright Point: Grace as Total Illumination of the Whole Person
“If man is horrible in the state of guilt, he is also beautiful in the state of grace and of doing good. Good, be it even the tiniest, is the bright point of man. As he does good, he undergoes a celestial, angelic and Divine transformation. His goodwill drags his whole being to one single point; therefore, good is his thought, his word, his heartbeat, his motion, his step — everything is light, inside and outside of him.”
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 “celestial, angelic and Divine transformation” is the experiential description of the glory-to-glory transformation: the beauty that replaces the brutal-transformation-of-sin is the progressive transformation toward the divine image as the soul does good. Direct doctrinal parallel
Ephesians 4:22–24 (translation pending) — “Put off your old self… and to put on the new self, created after the likeness of God in true righteousness and holiness.” The old self — the brutal transformation, the black point — is laid aside; the new self created after the likeness of God is the “bright point” entering. The entry’s sin/grace binary is the experiential form of the Pauline old-self/new-self binary. Direct doctrinal parallel
Colossians 3:9–10 — “Don’t lie to one another, seeing that you have put off the old man with his doings, and have put on the new man, who is being renewed in knowledge after the image of his Creator,” The renewal after the image of the Creator: each good work is “a greater likeness to her Creator, which makes her be distinguished as His child.” The Colossians “renewed in knowledge after the image of its creator” is the doctrinal statement of which the entry’s “greater likeness to her Creator” is the progressive realization. Direct doctrinal parallel
Matthew 5:16 — “Even so, let your light shine before men, that they may see your good works and glorify your Father who is in heaven.” The bright point of man in grace corresponds structurally to Matthew 5:16’s “let your light shine”: each good act being “one more shade of beauty” is each act of light that becomes visible to others and gives glory to the Father. Direct doctrinal parallel
Philippians 4:8 — “Finally, brothers, whatever things are true, whatever things are honorable, whatever things are just, whatever things are pure, whatever things are lovely, whatever things are of good report: if there is any virtue and if there is anything worthy of praise, think about these things.” The goodwill dragging the whole being to “one single point” of good — so that thought, word, heartbeat, motion, and step are all light — is the realized form of Paul’s exhortation: the “one single point” of the good is the point on which the whole Pauline catalog (true, honorable, just, pure, lovely, commendable) converges. Affective/meditative
1 John 3:2 — “Beloved, now we are children of God. It is not yet revealed what we will be; but we know that when he is revealed, we will be like him, for we will see him just as he is.” The progressive-likeness-to-the-Creator is ordered toward the eschatological moment of “we shall be like him”: each good work increasing the likeness is one more step toward the final similitude. Affective/meditative
Acts as Spokesmen: The Communication Bridge between Heaven and Earth
“Each good she does is one more shade of beauty that she acquires; it is a greater likeness to her Creator… it is Divine Power that she puts in circulation. All the goods she does are spokesmen between Heaven and earth; they are the couriers, the electric wires which maintain the communication with God.”
John 1:51 — “He said to him, “Most certainly, I tell you all, hereafter you will see heaven opened, and the angels of God ascending and descending on the Son of Man.” The ladder between heaven and earth with the angels ascending and descending is the governing Johannine image for the entry’s “spokesmen between Heaven and earth” and “couriers.” The DW soul’s good acts function as the angels in Jacob’s vision — ascending to God and descending to creatures, maintaining the open communication between the two realms. Typological
Revelation 8:3–4 — “Another angel came and stood over the altar, having a golden censer. Much incense was given to him, that he should add it to the prayers of all the saints on the golden altar which was before the throne. The smoke of the incense, with the prayers of the saints, went up before God out of the angel’s hand.” The good works of the saints rising as incense before God is the liturgical-cosmic form of the entry’s couriers/electric-wires image: the prayers and good works of the soul in grace are transmitted before the divine throne through an angelic circuit. Typological
Hebrews 12:1 — “Therefore let’s also, seeing we are surrounded by so great a cloud of witnesses,” The communion between the saints on earth and the witnesses in heaven names the “communication with God” the entry describes: the electric wires run in both directions, maintaining the solidarity between the earthly DW soul and the heavenly court. Affective/meditative
Romans 8:16 — “The Spirit himself testifies with our spirit that we are children of God;” The Spirit as the communications-link between the soul and God: the “electric wires which maintain the communication” is the Spirit’s own intercession operating through the soul’s good acts. Direct doctrinal parallel
STAGE TWO — Comparison with Hogan’s Commentary
Note: Hogan’s complete commentary on October 6 is distributed across the September 28 FHC (grace/beauty movement) and the October 6 FHC (sin/darkness movement). Both are used here as a single combined Hogan commentary.
CORRESPONDENCES
- Isaiah 53 (the Crucified Christ as the portrait of sin): both streams converge on the Passion as the icon of what sin does to the creature. Hogan cites “Isaiah 53 around verse 4” explicitly.
- Isaiah 6:9–10 (hardened hearts unable to see or hear): Hogan cites this for the blinding effect of sin — Stage One addressed the blindness through Ephesians 4:17–19 and 2 Corinthians 4:4; Hogan’s Isaiah 6 citation adds the specific prophetic form where God himself names the blindness as a consequence of the creature’s prior choices.
- 2 Corinthians 3:18: not cited explicitly by Hogan in either FHC file, but she describes the transformation in language that implies it. Stage One deploys it explicitly.
- John 1:51 (the ladder / angels ascending and descending): Hogan cites this explicitly in the September 28 FHC for the spokesmen/couriers image. Stage One independently identified it as the governing Johannine anchor.
- John 8:44 / Romans 6:16 (slavery to sin): Hogan cites John 8:44 in the September 28 FHC for the enslaving character of sin. Stage One used Romans 6:16 for the same movement. These are parallel Johannine and Pauline articulations of the same principle.
DEVIATIONS
- Habakkuk 1:13 (Hogan) for the divine holiness unable to look upon sin: Hogan cites this explicitly. Stage One identified it independently. Exact correspondence.
- Hebrews 12:14 (Hogan) — “nothing unholy or unworthy can ever enter the presence of God”: cited by Hogan for the barrier sin creates. Stage One used Isaiah 59:1–3 for the same separation. Different OT/NT angles on the same principle — Isaiah 59 names the separation from the creature’s side (sins hiding God’s face); Hebrews 12:14 names it from the eschatological side (the barrier at the final threshold).
- Isaiah 6:9–10 (Hogan) — the blinding and deafening as divine judgment: Stage One addressed blindness through 2 Corinthians 4:4 (the adversary blinding minds). The two citations identify different agents: Hogan’s Isaiah 6 involves the divine judicial act of hardening; Stage One’s 2 Corinthians 4:4 involves the adversary’s active blinding. Both are operative in the entry’s thick-darkness-that-blinds.
ADDITIONS — MINE
- Ephesians 4:17–19 — darkened understanding / alienation from divine life as the comprehensive Pauline anatomy
- Romans 1:21–22, 28 — the futility and darkening of the heart through progressive idolatry
- Isaiah 59:1–3 — sins creating separation from God, hiding his face
- 2 Corinthians 4:4 — the adversary blinding the minds of unbelievers
- Romans 6:16 — slavery to sin as the one-single-point mechanism
- 2 Corinthians 3:18 — the explicit Pauline anchor for the celestial/angelic/divine transformation
- Ephesians 4:22–24 — old self/new self as the doctrinal form of the sin/grace binary
- Colossians 3:9–10 — renewal after the image of the Creator
- Matthew 5:16 — let your light shine / good works giving glory to the Father
- Philippians 4:8 — the one single point of the good as convergence of the Pauline catalog
- 1 John 3:2 — “we shall be like him” as the eschatological ordering of progressive likeness
- Revelation 8:3–4 — prayers of the saints rising as incense before God
- Hebrews 12:1 — cloud of witnesses as the bilateral communication the electric-wires image names
- Romans 8:16 — the Spirit bearing witness as the communications-link
ADDITIONS — HERS
- Habakkuk 1:13 — “your eyes are too holy to look upon sin”: the most precise single-verse expression of the divine perspective on the entry’s sin-ugliness. This is Hogan’s strongest individual citation: it gives the theological reason why sin is not merely ugly but “horrible to the sight” — horrible to the divine sight specifically.
- Hebrews 12:14 — eschatological threshold of holiness as the permanent barrier sin creates
- Isaiah 6:9–10 — the judicial hardening as the specific prophetic form of sin’s blindness (Matthew 13:14–15 cites this same Isaiah text; the prophetic sequence from Isaiah to the Gospels gives the blinding a canonical density)
- Isaiah 53 as the portrait of sin: Hogan’s specific framing — Jesus’s scourged and crucified appearance as “the perfect picture of what the human soul looks like in sin” — is her most theologically generative contribution. This is not a standard Passion-meditation reading of Isaiah 53 but an inversion: Christ’s exterior Passion-state is the image of what sin does interiorly to every creature. The Crucified is the visible icon of the invisible sin-ugliness.
VIP / SPECIAL DESIGNATIONS
No VIP designation from Hogan for this entry.
STAGE TWO SYNTHESIS
The combined findings are structurally symmetric and complementary. Hogan’s three major contributions — Habakkuk 1:13 (divine perspective on sin-ugliness), Isaiah 6:9–10 (judicial blindness), and the Isaiah 53 inversion (Christ’s Passion as sin’s portrait) — are all more theologically precise than what Stage One independently found for the sin/darkness movement. The Stage One contributions are more comprehensive in the grace/beauty movement: 2 Corinthians 3:18, Ephesians 4:22–24, Colossians 3:9–10, and Philippians 4:8 together provide the Pauline architecture for the celestial transformation that Hogan does not explicitly supply. Both streams converge on John 1:51 for the spokesmen/couriers image. Load-bearing anchors across both streams: Isaiah 53:3–4 (the Passion-as-sin’s-portrait), Habakkuk 1:13 (the divine perspective), 2 Corinthians 3:18 (the transformative mechanism), John 1:51 (the communication-ladder).
Cross-Entry Synthesis
Volume 13 — October 6, 1921 “The horror of man in the state of sin; the beauty of man in the state of grace.”
The Black Point and the Bright Point: Structural Antithesis
The entry is constructed as a pure theological diptych — the most formally balanced antithesis in Volume 13. The black point of sin and the bright point of grace are mirror images: sin/good; brutal transformation/celestial-angelic-divine transformation; thick darkness that blinds/everything light inside and outside; poisonous air that poisons/balmy vital air; whoever approaches puts himself in danger/whoever approaches places himself in safety. The formal symmetry is not rhetorical but structural: the same human faculties are named in both halves (thought, heartbeat, breath, motion, step), now belonging wholly to darkness, now wholly to light.
The “one single point” disclosure is the most precise doctrinal element and is identical in both halves: “His will has dragged man to one single point” (sin) and “His goodwill drags his whole being to one single point” (grace). The mechanism of total transformation — either toward darkness or toward light — is the will’s unifying and totalizing force. Sin does not merely corrupt individual faculties; it draws the whole person to its single point, so that every faculty comes under its governing principle. Grace does the same in the other direction.
This parallels the DWE-1 sea/earth disclosure of September 28: there, the DW drew the soul to total provision (the sea containing everything simultaneously); here, grace (and within grace, the DW at its apex) draws the whole person to the single point of good, so that every faculty radiates light. The “one single point” language is operative in both entries as the expression of totalization — the divine or demonic principle that draws everything under a single governing unity.
The Crucified as Sin’s Portrait: Hogan’s Key Contribution
Hogan’s most theologically generative contribution is the Isaiah 53 inversion: “in Jesus’ scourged, crowned, and crucified condition, he was the perfect picture of what the human soul looks like in sin.” This reframes the Passion reading: Luisa meditates on the wounds of the Crucified and discovers not only what sin cost Christ but what sin does to every soul — the exterior state of the Passion is the exterior made-visible of the interior state of the sinner.
This inversion opens a doctrinal connection Stage One did not name independently. Isaiah 53:4–5 states: “he has borne our griefs and carried our sorrows… he was pierced for our transgressions; he was crushed for our iniquities.” The standard reading is substitutionary — he bears what we deserved. The entry’s inversion is revelatory — his bearing reveals what the deserving actually looked like. The harrowing appearance of Christ (“he looked no longer human,” in Hogan’s Isaiah 53 deployment) is the accurate image of every soul that has undergone the brutal transformation of sin. Christ bore not only the penalty but the portrait.
Habakkuk 1:13 (Hogan) then gives the divine perspective on this portrait: “your eyes are too holy to look upon sin.” What is visible to Luisa in the meditation as the ugliness of the Crucified is, from the divine side, what God cannot bear to see in any soul. The entire sequence — Luisa meditating on the Crucified, discovering sin’s true appearance, being told by Jesus that this is what sin does to man — is the creature being given momentarily the divine perspective on sin’s ugliness. The horror that arrests Luisa is the beginning of the divine revulsion that the entry names.
Isaiah 6:9–10 (Hogan) adds the judicial dimension: the sin-blindness is not merely a natural consequence of moral failure but a specific prophetic pattern — God withdrawing the capacity to perceive from those who have repeatedly refused to perceive. “They see and see and never see; they hear and hear and never hear, because their hearts have become hardened.” The thick darkness that blinds in the entry is the final state of a process Isaiah 6 describes as it unfolds across history.
The Grace/Transformation Movement: The Pauline Architecture
The grace/beauty movement deploys 2 Corinthians 3:18 (Stage One) as its governing anchor: the glory-to-glory transformation, each degree increasing the likeness to the divine image. The antithetical structure of the entry means this citation carries double weight: the brutal transformation of sin runs in one direction (from beauty to ugliness, degree by degree), while the celestial-angelic-divine transformation of grace runs in the opposite direction (from glory to glory). The entry makes the symmetry of the two processes explicit.
Ephesians 4:22–24 (Stage One) names the binary most directly within Pauline theology: “put off your old self… and put on the new self, created after the likeness of God in true righteousness and holiness.” The old self is the one dragged to the black point; the new self is the one dragged to the bright point. The putting-off and putting-on is the creature’s participation in what the entry describes as a totalizing transformation of faculties.
Colossians 3:9–10 adds the specific ground for “a greater likeness to her Creator”: the new self is being “renewed in knowledge after the image of its creator.” This is the imago Dei restoration operating dynamically — not a static reception of the image but an ongoing renewal that each good act advances. The entry’s “each good she does is one more shade of beauty that she acquires; it is a greater likeness to her Creator” is the mystical disclosure of what Colossians 3:10’s “being renewed” means in its concrete progressive form.
Philippians 4:8 (Stage One) provides the affective ground for the “one single point” of good: the catalog of true, honorable, just, pure, lovely, commendable things toward which the mind is directed names what the “one single point” contains. The goodwill drawing thought, word, heartbeat, motion, and step to a single point is the goodwill drawing the whole person toward the Pauline catalog’s convergence — toward that which is excellent and worthy of praise.
Acts as Spokesmen: The Communication Infrastructure
Both citation streams converge on John 1:51 for the entry’s most structurally resonant image: “you will see heaven opened, and the angels of God ascending and descending on the Son of Man.” The spokesmen/couriers/electric-wires that maintain communication between heaven and earth are the DW soul’s acts functioning as angels in Jacob’s vision — ascending to the throne with the creature’s good and descending with the divine response. The DW soul is the Jacob’s-ladder-point: the place where heaven and earth are in communication.
Revelation 8:3–4 (Stage One) gives this the liturgical-cosmic form: the prayers and good acts of the saints rise as incense before the divine throne through an angelic circuit. The “electric wires” image is a modern equivalent of the censer-and-incense: both name the transmission of creaturely acts into the divine presence.
This communicative function relates October 6 directly to September 21’s pains-as-eternal-days and communicative-daylight-of-good-works disclosures. September 21 named the mechanism (good acts generate daylight for others; the lamp shares its light without loss). October 6 names the direction (the acts ascend and descend along the communication infrastructure between heaven and earth, maintaining the open circuit). The two entries together constitute the most complete account of the DW soul’s mediatorial function in Batch 3: generating light downward toward creatures (September 21) and maintaining upward communication toward God (October 6).
September 28 / October 6 Diptych
The September 28 and October 6 entries constitute a formal doctrinal diptych. September 28’s first movement disclosed Christ as Eternal Light and every act of his as light unleashed; October 6 discloses the antithesis — what happens when the creaturely will refuses that light and the creature undergoes the brutal transformation to darkness. September 28’s second movement (sea/earth) disclosed the soul in the DW as the fish that never lacks; October 6 discloses what the soul looks like when it is entirely outside the sea — in the “one single point” of sin, broadcasting poison. Together they form the complete theological map: what Christ is (Eternal Light), what the DW soul becomes (light from light, fully provided within the sea), and what sin produces (the inversion of both).
Synthesis
Dominant biblical imagination: The entry is governed by the light/darkness binary that runs from Genesis 1:3 through John 1:4–5 and Ephesians 5:8–14 to Revelation 22:5. The entry’s black-point/bright-point structure is the most interior and personal instantiation of the cosmic light/darkness binary: not the darkness over the face of the deep or the darkness of the world’s night, but the darkness and light within the human person at the level of thought, heartbeat, breath, motion, and step. The total transformation of every faculty is what makes the entry’s light/darkness disclosure more radical than the standard moral binary.
Most load-bearing scriptural traditions: Isaiah 53:3–4 (the Passion as sin’s portrait — Hogan’s key contribution); Habakkuk 1:13 (the divine perspective that names the horror); 2 Corinthians 3:18 (the glory-to-glory transformation as the grace movement’s governing mechanism); Colossians 3:9–10 (renewal after the image of the Creator as the progressive-likeness ground); John 1:51 (the spokesmen/couriers as Jacob’s-ladder angels).
Three findings of greatest theological significance: First, Hogan’s Isaiah 53 inversion — Christ’s exterior Passion-state as the visible portrait of sin’s interior transformation — is the most theologically generative observation in Batch 3’s final entry: it gives Isaiah 53 a new hermeneutical register, showing it not only as substitutionary satisfaction but as revelatory disclosure of sin’s true appearance. Second, the “one single point” mechanism — sin dragging the whole being to one single point of darkness; goodwill dragging the whole being to one single point of light — is the most precise doctrinal statement of total transformation in either direction, directly parallel to the DWE-1 disclosure that the DW draws the soul to a single point of divine life. Third, the spokesmen/couriers/electric-wires image — confirmed from both streams via John 1:51 — establishes the DW soul’s acts as the communication infrastructure between heaven and earth, completing the communicative-light principle of September 21 by naming the direction of ascent: the acts do not only diffuse downward as light but ascend upward to maintain the open circuit between heaven and God.
Observation Notes
See this note in volume context →
13-1921-10-06
September 28 / October 6 diptych — Eternal-Light / Sin-and-Grace: Formally flagged as a doctrinal diptych. September 28 discloses Christ as Eternal Light (every act releasing light) and the DW soul as the fish in the sea (total provision). October 6 discloses the structural antithesis: the brutal transformation of sin (one single point of darkness) and the celestial transformation of grace (one single point of light). Together they constitute the complete theological map: what Christ is (Eternal Light), what the DW soul becomes (light from light, fully provided), and what sin produces (total inversion of both). Pattern consistent with prior diptychs in the corpus.
IDR-1 — One-single-point / total-faculty transformation register: “His goodwill drags his whole being to one single point; therefore, good is his thought, his word, his heartbeat, his motion, his step — everything is light, inside and outside of him.” New IDR-1 register: the image-restoration is named here in its most totalizing form — not faculty-by-faculty (as in the TGF-1/IDR-1 convergence of February 22, 1921) but as the totalization of all faculties under the single governing point of grace. The complementary sin-description makes the register explicit: sin drags the whole being to the black point; grace drags it to the bright point; restoration is the reversal of the brutal transformation. 2 Corinthians 3:18, Colossians 3:9–10, and Ephesians 4:22–24 as governing anchors.
Hogan’s Isaiah 53 inversion — doctrinal significance flagged: Hogan’s reading of Isaiah 53 as the Passion being the visible portrait of sin’s interior transformation (“Jesus’ scourged, crowned and crucified condition was the perfect picture of what the human soul looks like in sin”) is the most theologically generative observation in Batch 3. It gives Isaiah 53 a new hermeneutical register beyond the substitutionary: the Passion is not only satisfaction for sin but revelation of sin’s true appearance. Flagged for potential future development in higher volumes.