This page has three parts: Independent Biblical Identification, Cross-Entry Synthesis, and Observation Notes.
22-1927-06-17 Biblical Resonance Analysis
Volume 22 — June 17, 1927 “How the Will of God is everything. She sees Father Annibale again, who tells her of his surprises.”
STAGE ONE — Independent Biblical Identification
The Divine Will Is Everything: Filling the Voids of Non-Response
“My Will is everything, there is nothing which does not receive life from It, there is not one point at which It is not present, there is not one good effect which does not arise from It – everything is Its own, everything is dependent on It. Therefore, in the soul in whom It reigns, It wants to find everyone and everything that belongs to It… you feel the life of the sun which gives light, which warms and fecundates, as well as the earth which, in breathing this light, vegetates, clothes itself with plants and flowers… making the birds sing, the lambs jump and bleat, and everything that happens in the universe… My Will wants all of Its acts to be filled by you with the acts of Its very Divine Will.”
Acts 17:28 — “‘For in him we live, move, and have our being.’ As some of your own poets have said, ‘For we are also his offspring.’” The Divine Will as the ground of all existence — “there is nothing which does not receive life from It, there is not one point at which It is not present” — is Acts 17:28 applied to the divine Will as the medium of universal creaturely dependence. The DW soul, enclosed in this ground, participates in what everything else unknowingly participates in: existence from and in God. Direct doctrinal parallel
Romans 11:36 — “For of him and through him and to him are all things. To him be the glory for ever! Amen.” The DW’s total sovereignty — “everything is Its own, everything is dependent on It” — is the exact structure of Romans 11:36’s three prepositions: from it, through it, to it. Direct doctrinal parallel
Colossians 1:17 — “He is before all things, and in him all things are held together.” The DW as the power by which all things hold together — sustaining the sun, animating the earth, giving voice to the birds — is Colossians 1:17 in its experiential register: the DW soul feels what creation rests on. Direct doctrinal parallel
Psalm 104:10–15, 24 — “He sends springs into the valleys. … their thirst. The birds of the sky nest by them. They sing among the branches. … causes the grass to grow for the livestock, and plants for man to cultivate, … heart. LORD, how many are your works! In wisdom, you have made them all.” The creation-hymn of Psalm 104 enumerates almost exactly what Jesus enumerates: the sun warming and fecundating, the earth vegetating and clothing itself, the birds singing — all as the expression of God’s sustaining will. Typological
1 Corinthians 15:28 — “When all things have been subjected to him, then the Son will also himself be subjected to him who subjected all things to him, that God may be all in all.” The DW’s desire to “find everyone and everything” within the soul who lives in it — so as not to be “divided in its empire” — is the participatory form of the eschatological goal: God all in all. 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 filling “all of Its acts… with the acts of Its very Divine Will” — supplying what creatures do not return — is the DW dimension of what Paul names as his own mission: filling up in his own flesh what is lacking. The voids left by non-responding creatures are precisely what the DW soul is enlisted to fill. Direct doctrinal parallel
Romans 8:26–27 — “the Spirit himself makes intercession for us with groanings which can’t be uttered. … he makes intercession for the saints according to God.” The DW soul supplying what creatures withhold maps onto the Spirit’s own intercessory function: the DW soul’s acts in the DW carry the Spirit’s intercessory weight, filling the gap between creature and Creator with the currency of the divine Will itself. Direct doctrinal parallel
Father Di Francia’s Surprises: The Heavenly Fruits of Earthly Works
“Do you know how many beautiful surprises I found?… all the words regarding the Passion of Our Lord changed into light, one more beautiful than the other – all braided together; and these lights grow more and more as creatures do the Hours of the Passion, so more lights add to the first. But what surprised me the most were the few sayings published by me about the Divine Will: each saying changed into a sun, and these suns, investing all the lights with their rays, form such a surprise of beauty that one remains enraptured, enchanted.”
Daniel 12:3 — “Those who are wise will shine as the brightness of the expanse. Those who turn many to righteousness will shine like the stars forever and ever.” Father Di Francia’s lights and suns are this prophecy’s personal fulfillment: those who turn many toward the Passion and the DW (by publishing and distributing these truths) shine with the highest category of heavenly glory. The suns formed from each DW saying correspond to the highest tier — those who “turn many to righteousness” — while the lights from the Hours of the Passion are the broad luminosity of the wise. Typological
Matthew 13:43 — “Then the righteous will shine like the sun in the Kingdom of their Father. He who has ears to hear, let him hear.” The suns formed from each DW saying are this prophecy’s fulfillment: the DW knowledges published on earth become the “shining like the sun” that Christ promises to those who belong to the Kingdom. Direct doctrinal parallel
1 Corinthians 3:13–15 — “each man’s work will be revealed. For the Day will declare it, because it is revealed in fire; and … If any man’s work remains which he built on it, he will receive a reward.” Father Di Francia’s surprise at discovering his heavenly reward — “I did not think it would be so when I was on earth” — is the experiential enactment of 1 Corinthians 3:13: the disclosure of each soul’s work in its heavenly form, revealing what was hidden during earthly labor. Direct doctrinal parallel
2 Corinthians 4:17 — “For our light affliction, which is for the moment, works for us more and more exceedingly an eternal weight of glory,” “I did not think it would be so when I was on earth” — Father Di Francia’s astonishment is the personal experience of the disproportionate weight of glory that surpasses all earthly expectation. Affective/meditative
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 lights growing with each successive doing of the Hours of the Passion are the accumulating heavenly register of the prayers ascending: each repetition adds its light to what is already before the throne, the aggregate growing as more souls join. Typological
Isaiah 55:10–11 (translation pending) — “My word… shall not return to me empty, but it shall accomplish that which I purpose, and shall succeed in the thing for which I sent it.” The lights and suns growing as more people do the Hours of the Passion and receive the DW sayings are the experiential form of the word that always accomplishes its purpose: the published word continues its work, adding light with each soul it reaches. Direct doctrinal parallel
Prayer in the DW: Ascending Strength and the Blessed’s Participation
“Even if the soul does not place this intention, everyone takes part in whatever is done in my Divine Will – and much more do the Blessed, who live in the unity of It. My Will has Its current everywhere, and with Its unifying strength, It brings to all, as Its own act, whatever the creature does in It… one who does not operate in the unity of my Fiat remains down below, because the strength to ascend up high again is missing; her works possess neither the communicative nor the ascending strength; the currents are closed and are emptied of light.”
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 DW’s unity encompassing Heaven and earth — Blessed, those in purgatory, and the DW soul on earth all participating in the one act through the DW’s unifying current — is the Johannine prayer-for-unity finding its DW fulfillment. Direct doctrinal parallel
Ephesians 4:4–6 — “one body and one Spirit, … one Lord, one faith, one baptism, one God and Father of all, who is over all and through all and in us all.” The DW’s “current everywhere” and its “unifying strength” that brings to all whatever the creature does in it is the DW form of Pauline unity: one current carrying one act through all members of the one Body. Direct doctrinal parallel
Hebrews 12:1 — “Therefore let’s also, seeing we are surrounded by so great a cloud of witnesses, lay aside every weight and the sin which so easily entangles us, and let’s run with perseverance the race that is set before us,” The Blessed hearing themselves called and extending their “special protection” is Hebrews 12:1 in its most active mode: the cloud of witnesses not only watching but responding to the explicit invitation — called by name from the unity of the DW and extending the full weight of heavenly assistance. Direct doctrinal parallel
Revelation 5:8 — “Now when he had taken the book, the four living creatures and the twenty-four elders fell down before the Lamb, each one having a harp, and golden bowls full of incense, which are the prayers of the saints.” The Blessed’s participation in the DW soul’s prayers — gathered into the unity of the DW’s current and ascending before the throne — is the Apocalyptic image of the saints’ bowls filling with the prayers that are brought to them by the DW’s unifying current. Typological
Romans 8:14–17 — “For as many as are led by the Spirit of God, these are children of God. For you didn’t receive the spirit of bondage again to fear, but you received the Spirit of adoption, by whom we cry, “Abba! Father!” The Spirit himself testifies with our spirit that we are children of God; and if children, then heirs—heirs of God and joint heirs with Christ, if indeed we suffer with him, that we may also be glorified with him.” The communicative and ascending strength available to those in the DW is the inheritance of the sons: the same Spirit that makes one a son gives the strength to ascend, communicate, and participate in the divine life. Those outside the DW “remain down below” because they lack the Spirit’s ascending power — the power that belongs to heirs, not strangers. Direct doctrinal parallel
1 Thessalonians 5:17 — “Pray without ceasing.” The DW’s current as the medium that makes the unceasing prayer operative: what the DW soul does in the DW participates in the divine act without interruption, carrying her offerings to all at once through the current that has no gaps. Affective/meditative
Jesus Visiting the Properties of His Love
“My daughter, I have come to see and visit the properties of my love which I deposited in your soul, to see whether everything is in order and intact, just as it was placed by Me.”
John 14:23 — “Jesus answered him, “If a man loves me, he will keep my word. My Father will love him, and we will come to him and make our home with him.” The divine indwelling as a home visited — Jesus coming to “see and visit the properties of my love deposited in your soul, to see whether everything is in order and intact” — is John 14:23 made visible in a concrete act of examination. The Father and Son come and make their home; they also come to inspect whether the home is being kept. Direct doctrinal parallel
2 Timothy 1:14 — “That good thing which was committed to you, guard through the Holy Spirit who dwells in us.” The “deposit” language is the governing Pauline anchor: the “properties of my love which I deposited in your soul” are exactly the good deposit that Timothy is charged to guard. Jesus’s inspection verifies that the deposit has been kept “in order and intact” — not interfered with by the human will. Direct doctrinal parallel
Song of Songs 6:11 — “I went down into the nut tree grove, to see the green plants of the valley, to see whether the vine budded, and the pomegranates were in flower.” The beloved going to inspect the garden — to see whether the fruits of love are developing as planted — is the Song’s affective register of Jesus visiting to see whether “everything is in order and intact.” The examination is an act of love, not of suspicion. Affective/meditative
STAGE TWO — Comparison with Hogan’s Commentary
CORRESPONDENCES
Both streams identify the entry’s opening as a continuation of the June 8 and June 12 teachings about the DW soul’s encompassing of all creation and her representative role in filling what creatures withhold. Hogan connects it directly to the three-fiats framework from June 12: “all that God has accomplished in the three fiats is there.”
Both streams identify Father Di Francia’s appearance as a continuation of the MCH-1 register, with the heavenly fruits of his earthly works now disclosed. Both note the specific claim about the Hours of the Passion and the DW sayings: each saying transformed into a sun, which surpassed all the lights from the Passion prayers.
Both identify the ascending/communicating strength distinction as the entry’s practical apex: the works of those in the DW ascend and communicate; those outside the DW are closed and emptied of light.
DEVIATIONS
Stage One developed the “Divine Will is everything” opening through Acts 17:28, Romans 11:36, Colossians 1:17, Psalm 104, and 1 Corinthians 15:28 — the metaphysical and cosmological tradition. Hogan addresses the same material primarily through the pastoral register: why would Luisa just bask in the DW when she could be doing something marvelous for others? The structural principle is confirmed; the motivation is pastoral rather than doctrinal.
Stage One identified Colossians 1:24 for the “filling what is lacking” register. Hogan expresses the same principle through the concrete image of the voids left by those “playing deaf” and the DW soul being in a position to supply what they withhold.
For the Blessed’s participation section, Stage One identified John 17:21–23, Ephesians 4:4–6, Hebrews 12:1, Revelation 5:8, and Romans 8:14–17. Hogan develops the teaching without additional explicit citations, but includes purgatory alongside the Blessed as also participating in the DW’s unity: “Everybody in purgatory is in the divine will, even though they’re still having a cleansing experience” — an extension Stage One did not develop.
ADDITIONS — MINE
- Acts 17:28 — “in him we live and move and have our being” — the metaphysical ground for “nothing does not receive life from It”
- Romans 11:36 — from him, through him, to him are all things — total DW sovereignty
- Colossians 1:17 — in him all things hold together — sustaining the sun, earth, birds
- Psalm 104:10–15, 24 — creation hymn enumerating sun, earth, birds, lambs as expressions of God’s sustaining will
- 1 Corinthians 15:28 — God all in all — eschatological form of the DW needing to find everyone and everything
- Colossians 1:24 — filling up what is lacking in Christ’s afflictions — the “filling the voids” register
- Romans 8:26–27 — Spirit’s intercessory groaning — DW soul carrying the intercessory weight of non-responding creatures
- 1 Corinthians 3:13–15 — each one’s work revealed by fire — Father Di Francia’s surprise at discovering his heavenly reward
- 2 Corinthians 4:17 — eternal weight of glory beyond all comparison — the surpassing of earthly expectation
- Revelation 8:3–4 — prayers of the saints accumulating as incense — lights growing with each repetition of the Hours
- Isaiah 55:10–11 — God’s word accomplishing its purpose — published DW sayings continuing their work after publication
- John 17:21–23 — that they may be one as the Father and Son are one — DW unity encompassing Heaven and earth
- Ephesians 4:4–6 — one Spirit, one God over all through all and in all — DW current as Pauline unity’s fullest form
- Hebrews 12:1 — cloud of witnesses — the Blessed as active respondents, not merely observers
- Revelation 5:8 — golden bowls of the saints’ prayers — ascending structure of DW prayer’s participation
- Romans 8:14–17 — sons and heirs led by the Spirit — ascending/communicating strength as the inheritance of sons
- 1 Thessalonians 5:17 — pray without ceasing — DW’s current as the medium of the uninterrupted prayer
- John 14:23 — we will come to him and make our home with him — the divine indwelling as a home visited and inspected
- 2 Timothy 1:14 — guard the good deposit — “properties of my love which I deposited in your soul”
- Song of Songs 6:11 — the beloved going to see whether the vines had budded — affective register of Jesus’s inspection
ADDITIONS — HERS
Hogan does not introduce explicit Scripture citations in this segment beyond confirming the three-fiats framework. Her primary contribution is the pastoral extension: that purgatory is explicitly included in the DW’s unity (“everybody in purgatory is in the divine will, even though they’re still having a cleansing experience”), which extends the scope of “everyone takes part in whatever is done in my Divine Will” to include the three states of the Church (Heaven, purgatory, earth) rather than just the Blessed and the DW soul.
Transcription variant note: Hogan transcribes Father Di Francia’s description of the DW sayings as “each saying turned into a song” while the diary text reads “each saying changed into a sun.” The Italian word “sole” (sun) may have been heard or transcribed as “song” in the audio. The diary text is unambiguous: “sole” (sun), not “song.” Noted as an audio-rendering discrepancy; not a Hogan citation error.
VIP / SPECIAL DESIGNATIONS
Hogan does not designate this entry or any portion of it as a Very Important Message. No VIP designation.
STAGE TWO SYNTHESIS
The combined citation streams confirm that June 17, 1927 operates across three registers that deepen the preceding entries’ teachings. The opening cosmological declaration — the DW is at every point, gives life to everything, is everything — is the doctrinal ground for the representative task: only if the DW pervades all creation can the DW soul, by living in it, supply what non-responding creatures withhold. Colossians 1:24 and Romans 8:26–27 identify the structural precedent: filling what is lacking, the Spirit interceding in the gaps.
Father Di Francia’s disclosure of his heavenly surprises advances the MCH-1 register with a new dimension: the earthly works’ heavenly fruits are visible, growing, and proportionate to both what was done (the Hours of the Passion → lights) and what was published about the DW (each saying → a sun surpassing all the lights). Daniel 12:3 and 1 Corinthians 3:13–15 supply the eschatological and Pauline forms of this disclosure; the specific hierarchy — suns surpassing lights — gives the teaching its most concrete expression of the graduation of heavenly glory.
The ascending/communicating strength section is anchored by John 17:21–23 and Ephesians 4:4–6: the DW’s “current everywhere” is the realized form of Christ’s prayer that all may be one. The closed currents and emptied light of those outside the DW are the inverse: cut off from the one current, their works remain at the level of their origin and cannot ascend.
Cross-Entry Synthesis
Volume 22 — June 17, 1927
The Divine Will Is Everything: The Task of Filling the Voids
Luisa’s question — “Why am I to embrace everyone and everything while being in the Divine Will?” — draws out the cosmological ground for the representative task. Jesus’s answer is an assertion of total sovereignty: the DW is present at every point, gives life to everything, owns everything, and everything depends on it. The experiential consequence is immediate: the soul in whom the DW reigns does not merely enjoy a private relation with God but enters the full extent of what God’s Will is doing — the sun warming and fecundating, the earth vegetating, the birds singing, the lambs leaping. All of this is the DW’s own act.
Stage One anchors this through Acts 17:28 (“in him we live and move and have our being”), Romans 11:36 (“from him and through him and to him are all things”), and Colossians 1:17 (“in him all things hold together”). Psalm 104’s creation-hymn enumerates with nearly exact correspondence what Jesus names: sun, earth, birds, plants, animals — all as God’s sustaining will. 1 Corinthians 15:28 gives the entry’s governing principle its eschatological form: “God may be all in all” is the goal; the DW soul’s experience of all creation as the DW’s act is its temporal anticipation.
The task that follows from this cosmological foundation is the representative filling of what creatures withhold. The DW wants from the soul “what they do not do” — the return of its divine acts with matching acts of the DW. Colossians 1:24 (filling up what is lacking in Christ’s afflictions) and Romans 8:26–27 (the Spirit interceding in the gaps the creature cannot fill) are the structural precedents. The voids are real, the DW is real, and the soul who lives in the DW is positioned to supply what no one else can — not by a separate act of will but by inhabiting the one Will that is present everywhere and is already the ground of all creation’s life.
Father Di Francia’s Surprises: Heavenly Fruits of Earthly Works
The entry’s second movement is the entry’s most visually arresting: Father Di Francia’s disclosure of the heavenly form of his published works. Two categories emerge in strict hierarchy. The words of the Passion published through the Hours of the Passion became lights — each one distinct, braided together, growing in brightness with each new soul who prays them. The few DW sayings he published became suns, each of which invests all the lights with its rays — the higher category, surpassing the lower in brilliance. His astonishment is complete: “I did not think it would be so when I was on earth.”
Daniel 12:3 names the schema: those who turn many to righteousness shine like stars forever and ever. Father Di Francia turned souls to both the Passion and the DW — the two categories of heavenly luminosity correspond to these two objects. 1 Corinthians 3:13–15 gives the mechanism: each one’s work becomes manifest, revealed as it truly is when the earthly medium is removed. Father Di Francia’s surprise is the personal experience of 2 Corinthians 4:17 — the eternal weight of glory beyond all comparison that could not be perceived from within “this momentary affliction.”
The entry also advances MCH-1’s register with a new dimension: the heavenly fruits of earthly works are visible, quantifiable (lights, suns), and growing in real time as more people on earth engage with the published works. This is a new MCH-1 register — not merely that the mission continues from Heaven, but that the mission’s earthly harvest is registering as accumulating heavenly luminosity. Isaiah 55:10–11 (the word that always accomplishes its purpose) and Revelation 8:3–4 (the saints’ prayers accumulating before the throne) anchor the theology of this growing aggregate.
Prayer in the DW: Ascending Strength and the Communion of All States
The entry’s third movement articulates the mechanics of the DW’s universal current. Whatever the DW soul does in the DW is brought by the DW’s “unifying strength” to everyone, as the DW’s own act. The Blessed are primary recipients — and more so if explicitly invited — but the current is universal: no one in the DW is excluded, not even those in purgatory (as Hogan notes). John 17:21–23 (that all may be one as the Father and Son are one) is the governing Johannine anchor; Ephesians 4:4–6 (one Spirit, one God over all through all and in all) supplies the Pauline form.
The contrast with works done outside the DW is stark. Without the DW’s current, works lack both “communicative” and “ascending” strength: they do not radiate outward to others, and they do not ascend to participate in the divine life. The currents are “closed and emptied of light” — the antithesis of the bilocation-of-light mechanics from June 12. Romans 8:14–17 anchors the diagnosis: the ascending strength belongs to sons led by the Spirit; those outside the DW’s unity remain at the level of their origin, unable to ascend.
Hebrews 12:1 identifies the Blessed’s response as active: they are not merely a passive cloud of witnesses but hear themselves called by name from the unity of the DW, look at the soul with love, and extend their protection “all special upon her.” The golden bowls of Revelation 5:8 supply the image: the Blessed hold the prayers that the DW soul’s current carries to them, and they respond by adding the weight of their heavenly intercession.
The entry closes with Jesus visiting “the properties of my love deposited in your soul” — an act of inspection and confirmation. 2 Timothy 1:14 (the good deposit to be guarded) and John 14:23 (the Father and Son coming to make their home) establish the two registers: the deposit must be kept intact, and the indwelling is a lived relationship that includes the Beloved’s return to verify what has been entrusted. Song of Songs 6:11 supplies the affective tone: the visit is not surveillance but the beloved’s tender inspection of the garden of love he has planted.
Synthesis
The dominant biblical imagination at work in this entry is the theology of God’s presence as universal current — a current that the DW soul inhabits fully, that the Blessed inhabit in their state, and that works outside the DW cannot access. Romans 11:36 (from him, through him, to him), Acts 17:28 (in him we live and move), and Colossians 1:17 (in him all things hold together) establish the metaphysical architecture; John 17:21–23 and Ephesians 4:4–6 give it its relational and ecclesial form.
The scriptural traditions most load-bearing are the cosmological-sovereignty tradition (Acts 17:28; Romans 11:36; Colossians 1:17; Psalm 104), the eschatological-glory tradition for works’ heavenly fruits (Daniel 12:3; 1 Corinthians 3:13–15; Matthew 13:43), and the communion-of-all-states tradition (John 17:21–23; Hebrews 12:1; Revelation 5:8; Ephesians 4:4–6).
Three findings carry the greatest theological weight. First, the representative task receives its most explicitly cosmological justification: the DW soul must embrace everyone and everything not as an arbitrary assignment but because the DW itself is present at every point and would be “divided in its empire” if it did not find everything within the soul in whom it reigns — the task is a function of the DW’s nature, not a burden imposed from outside. Second, Father Di Francia’s disclosure establishes a hierarchy of heavenly luminosity — the Passion-lights surpassed by the DW-suns — which gives the most concrete expression in the corpus of the differential value of earthly works in their heavenly transformation. Third, the deposit-inspection at the entry’s close — Jesus coming to see that “everything is in order and intact, just as it was placed by Me” — is the most personally tender PGD-1 register yet: not a formal declaration of irrevocability but a literal domestic visit by the One who holds the deposit.
Observation Notes
See this note in volume context →
22-1927-06-17
MCH-1 — heavenly-fruits / lights-and-suns / growing-with-earthly-engagement: Father Di Francia appears again and discloses the heavenly form of his published works: the Hours of the Passion words became lights growing with each soul who prays them; the DW sayings each became a sun surpassing all the lights. This is the fourth confirmed MCH-1 appearance and opens a new register: the heavenly fruits of the earthly mission are visible and growing in real time as more souls engage with the published works on earth. Prior registers established the mission-continuation mechanics (appearances 1–3); this register establishes that the mission’s earthly harvest registers as accumulating heavenly luminosity. Governing anchors: Daniel 12:3; 1 Corinthians 3:13–15; Revelation 8:3–4; Isaiah 55:10–11.
PGD-1 new register — deposit-inspection / most-personally-tender: “I have come to see and visit the properties of my love which I deposited in your soul, to see whether everything is in order and intact, just as it was placed by Me.” This is a new PGD-1 register — the most personally tender form of the doctrine: not a formal declaration of gift-irrevocability but a domestic visit by the One who holds the deposit, examining with love whether his planted properties are intact and undisturbed by the human will. Governing anchors: 2 Timothy 1:14; John 14:23; Song of Songs 6:11.
GCM-1 new register — divided-in-empire / must-find-everyone-and-everything: “In the soul in whom It reigns, It wants to find everyone and everything that belongs to It, and if It did not find everyone and everything, It would feel divided in Its empire, separated from Its acts — which cannot be.” This is a new GCM-1 register: the DW needing to find all creation within the DW soul is now grounded in the DW’s own nature — not a task assigned from outside but a structural requirement of the DW’s omnipresence. The DW would be “divided” if the soul in whom it reigns did not contain all. Governing anchors: Acts 17:28; Romans 11:36; 1 Corinthians 15:28.
DVB-1 new register — universal-current / unifying-strength-brings-to-all: “My Will has Its current everywhere, and with Its unifying strength, It brings to all, as Its own act, whatever the creature does in It.” This is a new DVB-1 register: the universal-current mechanics, in which the DW’s unifying strength carries the DW soul’s acts to every soul simultaneously as the DW’s own act. The contrast with closed currents outside the DW is explicit. Governing anchors: Ephesians 4:4–6; John 17:21–23; Romans 8:26–27.
Transcription variant — “song” vs. “sun”: Hogan’s audio rendering of Father Di Francia’s description of the DW sayings uses “each saying turned into a song” while the diary text reads “each saying changed into a sun” (Italian: sole). This appears to be an audio transcription artifact (Italian “sole” / English “sun” heard or rendered as “song”). Noted for record; not a citation correction.