This page has three parts: Independent Biblical Identification, Cross-Entry Synthesis, and Observation Notes.
23-1928-01-06 Biblical Resonance Analysis
Volume 23 — January 6, 1928 “How the Divine Will is immense, and in issuing the creatures to the light, It keeps them within Itself like many little dwellings. The ingratitude of those who do not let It reign. Harmony between God and man; how he was to receive always from God, in order to give to Him always.”
STAGE ONE — INDEPENDENT BIBLICAL IDENTIFICATION
The Immense DW — Creatures as Little Dwellings Within It
“My daughter, my Will is immense, and as It issued the creatures to the light of the day, they remained in my Will like many little dwellings formed in It, in which, by right, my Volition was to have the regime and the carrying out of Its life within each of these little dwellings.”
John 14:1–2 — “Don’t let your heart be troubled. Believe in God. Believe also in me. In my Father’s house are many homes. If it weren’t so, I would have told you. I am going to prepare a place for you.” The many dwelling-places in the Father’s house correspond to the many little dwellings formed within the DW when creatures were issued to the light. The Father’s house is not apart from the DW but is its very interiority; each creature has a place prepared within it. Direct doctrinal parallel
Colossians 1:16–17 — “For by him all things were created in the heavens and on the earth, … him. He is before all things, and in him all things are held together.” The DW within which all creatures remain as little dwellings corresponds to Colossians’ identification of Christ as the prior and encompassing reality in whom all things hold together. The creatures are not formed outside the DW and then placed within it — they remain within it as their native element. Direct doctrinal parallel
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 creatures dwelling within the DW — “there is not one point in which It is not present, nor life which does not come from It” — corresponds to Paul’s declaration that creaturely existence is already participation in the divine. The dwellings are formed within the DW because all life already is within it; to refuse its reign is to refuse the very medium of one’s existence. Direct doctrinal parallel
Psalm 139:7–10 — “Where could I go from your Spirit? Or where could I flee from your presence? If I ascend up into heaven, you are there. If I make my bed in Sheol, behold, you are there! If I take the wings of the dawn, and settle in the uttermost parts of the sea, even there your hand will lead me, and your right hand will hold me.” The DW as the immense, all-pervasive reality within which every creature’s dwelling is formed corresponds to the Psalmist’s meditation on the inescapable divine presence. There is no dwelling outside the DW; refusal of its reign is possible only because the DW permits it, not because any creature can exit it. Direct doctrinal parallel
Sirach 17:1–7 — “The Lord created human beings out of earth… He gave them his own intelligence and endowed them with his own strength; and in his own image he made them.” The creatures formed within the DW as little dwellings, given both life and space by the DW — “my Will has given life and space within Itself to these dwellings” — corresponds to Sirach’s account of creation: God not merely forming creatures from without but imparting His own intelligence and strength into them. Direct doctrinal parallel
The Analogy and the Weight of Ingratitude
“It happens to my Will as would happen if someone wanted to form many dwellings in the sea, or in the light of the sun, and while the sea or the light of the sun give him the space to form these dwellings within them, they did not want to let either the water or the light of the sun have primacy in these dwellings… Yet, neither the sea nor the sun has given them life, but only space. On the other hand, my Will has given life and space… Feeling these lives palpitating within Itself, forming their very heartbeat, and remaining outside like a stranger as if they did not belong to It, is affront and monstrosity.”
Revelation 3:20 — “Behold, I stand at the door and knock. If anyone hears my voice and opens the door, then I will come in to him and will dine with him, and he with me.” The DW remaining outside “like a stranger,” feeling the lives palpitating within, is the precise situation this verse addresses: the divine Person standing at the door of the dwelling He formed, excluded by the creature’s choice. The affront of the excluded Knocking One corresponds to the affront the entry names. Direct doctrinal parallel
Hosea 11:1–4, 8 — “When Israel was a child, then I loved him, … from them. They sacrificed to the Baals, and burned incense to engraved images. Yet I taught Ephraim to walk. … “How can I give you up, Ephraim? … My heart is turned within me, my compassion is aroused.” The divine sorrow at creatures who have been sustained, taught, loved at every moment — yet refuse the reign of the DW — corresponds to Hosea’s portrait of the wounded Father. “Feeling these lives palpitating within Itself” and remaining outside is the Hosean dynamic: the One who formed their heartbeat is rejected by the very hearts He formed. Direct doctrinal parallel
John 1:10–11 — “He was in the world, and the world was made through him, and the world didn’t recognize him. He came to his own, and those who were his own didn’t receive him.” The ingratitude of creatures who dwell within the DW yet do not let it reign corresponds to John’s diagnosis: the world made through the Word does not know or receive him. The DW formed the dwellings and gave them life, yet remains outside like a stranger — the Johannine pattern exactly. Direct doctrinal parallel
Romans 1:20–21 (translation pending) — “For his invisible attributes… have been clearly perceived… But although they knew God, they did not honor him as God or give thanks to him, but they became futile in their thinking.” The creatures who received life and space within the DW — the divine gift manifest in the very heartbeat of each creature — yet refuse to let it reign corresponds to Paul’s indictment: those who knew God but refused to honor or thank Him. Direct doctrinal parallel
Isaiah 1:2–3 — “Hear, heavens, and listen, earth; for the LORD has spoken: “I have nourished and brought up children and they have rebelled against me. The ox knows his owner, and the donkey his master’s crib; but Israel doesn’t know. My people don’t consider.” The rest of Creation follows the DW placed in it; man alone refuses. The entry’s logic corresponds exactly to Isaiah’s comparison: creatures below man in dignity are more faithful to their Creator than man himself. Direct doctrinal parallel
Isaiah 5:1–7 — “Let me sing for my well beloved a song of my beloved about his vineyard. My beloved had a vineyard on a very fruitful hill. He dug it up, gathered out its stones, planted it with the choicest vine, built a tower in the middle of it, and also cut out a wine press in it. He looked for it to yield grapes, but it yielded wild grapes. “Now, inhabitants of Jerusalem and men of Judah, please judge between me and my vineyard. What could have been done more to my vineyard, that I have not done in it? Why, when I looked for it to yield grapes, did it yield wild grapes? Now I will tell you what I will do to my vineyard. I will take away its hedge, and it will be eaten up. I will break down its wall, and it will be trampled down. I will lay it a wasteland. It won’t be pruned or hoed, but it will grow briers and thorns. I will also command the clouds that they rain no rain on it.” For the vineyard of the LORD of Armies is the house of Israel, and the men of Judah his pleasant plant. He looked for justice, but behold, oppression, for righteousness, but behold, a cry of distress.” The beloved forming the vineyard, giving it everything needed — “the DW gave life and space” — and receiving ingratitude in return corresponds to Isaiah’s vineyard parable. The expected fruit is the DW’s reign; the wild grapes are the creature’s refusal. Typological
The Giving-Receiving Contest — Why God Rejoiced in Creating Man
“in creating man, while giving of Our own, We gave him the capacity to give Us Our very gifts as goods belonging to himself, in such a way that We were to give always; so much so, that a contest was to arise between him and Us – We, in giving, and he, in receiving; he, in giving to Us, and We, in lavishing Our gifts yet more abundantly upon him. This giving and receiving, receiving and giving, opened the feasts, the games, the joys, the conversation between Creator and creature.”
Genesis 1:27 (CPDV) — “And God created man to his own image; to the image of God he created him; male and female, he created them” The capacity to give back what is divine — to reciprocate divine gifts as goods belonging to himself — belongs to man uniquely because he is created in the divine image. The giving-receiving contest is made possible by the image: man alone can receive the divine and give it back as himself. Direct doctrinal parallel
Psalm 8:4–6 — “what is man, that you think of him? What is the son of man, that you care for him? For you have made him a little lower than the angels, and crowned him with glory and honor. You make him ruler over the works of your hands. You have put all things under his feet:” The unique dignity of man among creatures — the crown, the dominion — corresponds to God’s unique joy in creating him: unlike the rest of Creation, man was given the capacity for the giving-receiving contest that opens feasts and joys between Creator and creature. Direct doctrinal parallel
Revelation 4:10–11 — “the twenty-four elders fall down before him who sits on the throne and worship him who lives forever and ever, and throw their crowns before the throne, saying, “Worthy are you, our Lord and God, the Holy One, to receive the glory, the honor, and the power, for you created all things, and because of your desire they existed and were created!” The creature returning to God what God has given — casting down the crowns He bestowed — corresponds precisely to the giving-receiving contest. Man gives back to God as goods belonging to himself, and God lavishes more abundantly. Typological
John 4:23–24 — “But the hour comes, and now is, when the true worshipers will worship the Father in spirit and truth, for the Father seeks such to be his worshipers. God is spirit, and those who worship him must worship in spirit and truth.” The Father “seeking” worshipers who will give back in spirit and truth corresponds to the contest’s divine side: God lavishes, man receives and returns, God lavishes more. The Father’s seeking is the divine longing for the creature to complete the exchange. Direct doctrinal parallel
Malachi 3:10 — “Bring the whole tithe into the storehouse, that there may be food in my house, and test me now in this,” says the LORD of Armies, “if I will not open you the windows of heaven, and pour you out a blessing, that there will not be enough room for.” The divine promise to overflow with blessings when man gives back corresponds to the contest: “he, in giving to Us, and We, in lavishing Our gifts yet more abundantly upon him.” The “windows of heaven” are the divine side of the giving-receiving dynamic. Direct doctrinal parallel
Song of Songs 2:3–4 — “As the apple tree among the trees of the wood, so is my beloved among the sons. I sat down under his shadow with great delight, his fruit was sweet to my taste. He brought me to the banquet hall. His banner over me is love.” The feast opened by mutual delight — “this giving and receiving opened the feasts, the games, the joys” — corresponds to the Solomonic banquet: the beloved brought into the banqueting house, the feasting as the fruit of mutual love. Typological
Luke 15:22–24 — “But the father said to his servants, ‘Bring out the best robe and put it on him. Put a ring on his hand and sandals on his feet. Bring the fattened calf, kill it, and let’s eat and celebrate; for this, my son, was dead and is alive again. He was lost and is found.’ Then they began to celebrate.” The feasts opened when the creature gives back to God — the father’s celebration at the son’s return — corresponds to the entry’s feast-language: the giving-receiving contest produces the feasts of divine joy. Typological
The Five Harmonies and the Electric Wires
“in creating him, We placed between him and Us harmony of intelligence, harmony of light, harmony of words, harmony of works and of steps, and, in the heart, harmony of love. So, something like many electric wires of harmony passed from Us into him, through which We descended into him, and he ascended to Us.”
Genesis 28:12 (paraphrase) — Jacob’s ladder: “behold, there was a ladder set up on the earth, and the top of it reached to heaven. And behold, the angels of God were ascending and descending on it!” The electric wires of harmony through which God descended into man and man ascended to God corresponds to Jacob’s vision: the ladder is the living network of ascending-descending divine-human commerce. Typological
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.” Jesus identifying Himself as the ladder — the place where heaven and earth are joined through ascending-descending commerce — corresponds to the electric wires of harmony: the five harmonies are the wires through which the ascending-descending dynamic of John 1:51 operates in the pre-Fall constitution of man. Christological/Trinitarian
Ephesians 4:15–16 — “but speaking truth in love, we may grow up in all things into him who is the head, Christ, from whom all the body, being fitted and knit together through that which every joint supplies, according to the working in measure of each individual part, makes the body increase to the building up of itself in love.” The many electric wires of harmony — each harmony a joint or ligament connecting the creature to the Creator — corresponds to Paul’s body-metaphor: the whole body joined and held together by every joint, growing through the life that flows from the Head. Direct doctrinal parallel
Colossians 3:10 — “and have put on the new man, who is being renewed in knowledge after the image of his Creator,” The five harmonies — especially intelligence and light — as constituting the image of God in man, and their restoration through the DW, corresponds to the Colossian new-self being renewed in knowledge after the divine image. Direct doctrinal parallel
Genesis 2:19–20 — “Now out of the ground the Lord God had formed every beast of the field and every bird of the heavens and brought them to the man to see what he would call them. And whatever the man called every living creature, that was its name.” The harmony of intelligence — Adam knowing all things by divine infusion — is expressed in the naming of the animals: Adam’s knowledge of creation’s entire order was the concrete expression of the harmony of intelligence flowing through the electric wire between Creator and creature. Typological
Sirach 17:6–9 — “He gave them ears and a heart to think, and filled them with the knowledge of understanding… he gave them to boast of his marvels forever, so that they might declare his works.” The original endowment of harmonized faculties — intelligence, heart, knowledge — corresponds to the five harmonies placed between God and man at creation. The faculties were given precisely to harmonize with God, not to operate independently. Direct doctrinal parallel
The Breaking of Harmonies and the Call to Return
“the sorrow he gave Us in withdrawing from Our Will was so great - because he broke all these harmonies, changed Our feast into sorrow for Us and for himself, destroyed Our highest designs, deformed Our image which We had created in him… once Our Will is removed, man is the most vile and disagreeable being of all Creation.”
Genesis 3:17–19 — “cursed is the ground because of you; in pain you shall eat of it all the days of your life; thorns and thistles it shall bring forth for you.” The earth’s rebellion against man after the Fall corresponds to the breaking of the harmonies: the earth, which was ordered to serve man as a means for the giving-receiving contest with God, now resists because man himself has broken the network of harmonies. Typological
Romans 1:28–31 (translation pending) — “since they did not see fit to acknowledge God, God gave them up to a debased mind to do what ought not to be done. They were filled with all manner of unrighteousness…” The withdrawal from God’s will producing every form of deformity — “man is the most vile and disagreeable being of all Creation” once the DW is removed — corresponds to Paul’s diagnosis of the consequences of refusing to acknowledge God. Direct doctrinal parallel
Isaiah 64:6 — “For we have all become like one who is unclean, and all our righteousness is like a polluted garment. We all fade like a leaf; and our iniquities, like the wind, take us away.” The extremity of human deformity without the DW — even righteous deeds defiled — corresponds to the entry’s stark judgment: once the DW is removed, man falls below all other created things in dignity. Direct doctrinal parallel
Romans 8:29 — “For whom he foreknew, he also predestined to be conformed to the image of his Son, that he might be the firstborn among many brothers.” The divine design for man — the image with all its harmonies — was not abandoned with the Fall. Predestination to conformity with the Son corresponds to the restoration of the five harmonies through the DW: God’s original design for man is not merely recovered but fulfilled. Direct doctrinal parallel
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 call to return to the DW — “if you want all your senses to harmonize with Us, never go out of my Will” — corresponds to Paul’s transformation-from-glory-to-glory: the harmonies can be progressively restored through sustained union with the divine. Direct doctrinal parallel
John 14:6 — “Jesus said to him, “I am the way, the truth, and the life. No one comes to the Father, except through me.” The call at the entry’s close — “let It alone be your life, your all” — corresponds to Jesus’s declaration that only He is the way. The DW as “your life, your all” is the Johannine “I am the life” applied to the totality of creaturely existence. Direct doctrinal parallel
STAGE TWO — COMPARISON WITH HOGAN’S COMMENTARY
CORRESPONDENCES
Both Stage One and Hogan identify the many-dwellings formulation as the key to the first section, with John 14:1–2 (Hogan explicitly) as the primary scriptural anchor. Both attend to the DW’s all-pervasive presence — “there is not one point in which It is not present” — and both note the extraordinary weight of the ingratitude: refusing the One who gave both life and space. Both attend to the giving-receiving-contest structure as the reason for God’s unique joy in creating man, the distinction between Creation (which returns nothing) and man (who can reciprocate), and the five harmonies at creation. Both identify the breaking of harmonies by the Fall as the cause of the feast becoming sorrow. Both end with the call to return to the DW.
DEVIATIONS
Hogan connects the electric-wires-of-harmony image explicitly to Jacob’s ladder (Genesis 28 and John 1:51), developing the ascending-descending commerce between heaven and earth as the image of the harmonies’ operation. She then names this as bilocation: “so this is the bilocation of the divine will between heaven and earth.” Stage One treats Genesis 28 and John 1:51 as the governing anchors for the harmonies section but does not label the ascending-descending as a DVB-1 bilocation. The difference is one of labeling rather than content; Hogan’s bilocation identification opens a question worth holding (see VIP section and observation notes).
Hogan frames the disharmony of Creation-without-DW through contemporary pastoral application: climate change, earth rebelling against man, the horror movie as symptom of human debasement without the DW. Stage One works from Romans 1:28–31 and Isaiah 64:6 as the doctrinal tradition behind the entry’s stark judgment on man without the DW. The framings are complementary: Stage One (the biblical tradition) and Hogan (the contemporary diagnostic).
ADDITIONS — MINE
- Hosea 11:1–4, 8 — the wounded Father whose heart recoils, sustaining the heartbeat of creatures who refuse Him (IAD-1 / sorrow of the excluded DW)
- Isaiah 1:2–3 — ox knows its master, Israel does not (all other Creation faithful, man uniquely refuses)
- Isaiah 5:1–7 — the vineyard parable (DW giving life and space, receiving ingratitude)
- Revelation 3:20 — I stand at the door and knock (DW remaining outside like a stranger)
- Romans 1:20–21 — knowing God but refusing to honor or give thanks (ingratitude diagnosis)
- Psalm 8:4–6 — man crowned with glory, given dominion (unique dignity enabling the contest)
- Malachi 3:10 — bring the tithe, windows of heaven opened (giving-receiving-contest dynamic)
- Song of Songs 2:3–4 — banqueting house, fruit sweet to the taste (feast imagery)
- Luke 15:22–24 — father’s feast at the prodigal’s return (feast opened by the creature’s return)
- Ephesians 4:15–16 — the body joined by every joint and ligament (electric-wires as joints of harmony)
- Sirach 17:1–7 — God endowing man with His own intelligence and image (original harmonies)
- Sirach 17:6–9 — ears and heart given for knowledge and declaration of God’s marvels (harmonized faculties)
- Genesis 3:17–19 — earth cursed, resisting man after the Fall (consequence of broken harmonies)
- Romans 1:28–31 — debased mind and all manner of unrighteousness (consequences of refusing God)
- Romans 8:29 — predestined to be conformed to the image of the Son (divine design unfailing)
ADDITIONS — HERS
Jacob’s ladder / John 1:51 and the bilocation language: Hogan explicitly cites Genesis 28 (Jacob’s ladder) and John 1:51 (angels ascending and descending on the Son of Man) as the scriptural background for the electric wires of harmony, and then names the dynamic as “the bilocation of the divine will between heaven and earth.” This is Hogan’s most direct connection between the harmonies-section and DVB-1’s territory. The ascending-descending commerce in the harmonies is, in her reading, a pre-Fall form of the same bilocation that the DW-in-the-soul enacts. Whether this registers as a DVB-1 appearance is noted in observation notes.
Genesis 1 and the contrast of Creator’s joy: Hogan develops the distinction between “and God saw that it was good” (all other created things) and the special joy at man’s creation — tracing this through Genesis 1’s repeated formula versus the distinctive elation of man’s creation. The implicit scriptural comparison she draws is between the recurring refrain of Genesis 1 and the unique dignity of Genesis 1:27.
Contemporary diagnostic: Hogan’s pastoral application — climate change, earth rebelling, horror movies as symptom — develops the entry’s “most vile and disagreeable being” assertion in contemporary terms. The implicit scriptural background includes Romans 8:20–22 (“the creation was subjected to futility”) and Genesis 3:17–19 (the earth resisting man after the Fall). Her reading of climate change within this framework is an extension of the entry’s harmony-breaking theology.
John 14:6 at the close: Hogan closes with “I am the way, I am the truth, I am the life. There is no other way” (John 14:6) — a citation that summarizes the entry’s closing call. This corresponds to Stage One’s use of the same verse.
VIP / SPECIAL DESIGNATIONS
No VIP designation. No VIP-adjacent language above standard threshold.
Hogan’s bilocation identification noted: When Hogan names the electric-wires-of-harmony as “the bilocation of the divine will between heaven and earth,” she makes a doctrinal connection that could register as a DVB-1 appearance in the pre-Fall-constitution register. The diary text itself says “something like many electric wires of harmony passed from Us into him, through which We descended into him, and he ascended to Us” — the descending/ascending dynamic is present, but the specific DVB-1 vocabulary (“bilocated,” “bilocation”) is Hogan’s addition rather than the diary’s own term. This is noted as a borderline DVB-1 appearance and flagged in observation notes.
STAGE TWO SYNTHESIS
The combined findings reveal a two-movement entry of doctrinal depth, organized around the DW’s all-encompassing immensity and the original harmonious constitution of man within it. The first section draws on three converging traditions: the Johannine many-dwellings (John 14:1–2), the Pauline all-encompassing divine presence (Acts 17:28; Colossians 1:16–17), and the prophetic wounded-love tradition (Hosea 11; Isaiah 1; Revelation 3:20) for the sorrow of the excluded DW. The convergence of these three traditions around the image of the soul as a dwelling within the DW that refuses its rightful occupant establishes the entry’s first movement as a formally complete statement of IAD-1 in the dwelling-register.
The second movement draws on the creation theology of Genesis (1:27; 2:7, 19–20; 28:12), the Pauline image-restoration program (Romans 8:29; 2 Corinthians 3:18; Colossians 3:10), and the liturgical-return tradition (Revelation 4:10–11; John 4:23–24) to establish the giving-receiving contest and the five harmonies as the constitutive structure of man’s relation to God at creation. Hogan’s Jacob’s-ladder / bilocation connection enriches the harmonies section by giving it the DVB-1 vocabulary; whether this registers as a new DVB-1 appearance depends on whether the ascending-descending harmonies constitute bilocation in the diary’s own sense.
Cross-Entry Synthesis
Volume 23 — January 6, 1928 “How the Divine Will is immense, and in issuing the creatures to the light, It keeps them within Itself like many little dwellings. The ingratitude of those who do not let It reign. Harmony between God and man; how he was to receive always from God, in order to give to Him always.”
STAGE THREE — CROSS-ENTRY SYNTHESIS
The Immense DW — Creatures as Little Dwellings Within It
Both streams converge immediately on John 14:1–2 (Hogan explicitly; Stage One as the primary doctrinal anchor) as the governing text for the dwelling-within-the-DW image. The “many rooms in my Father’s house” are not a metaphor for a separate heavenly mansion but the disclosure of what the DW’s immensity contains: every creature, issued to the light of day, remains within the DW as a little dwelling formed within it. Stage One adds Colossians 1:16–17 (all things created and held together in Christ) and Acts 17:28 (in him we live and move and have our being) to establish the doctrinal ground: the creatures dwell within the DW not by special invitation but because this is the structure of their existence — they cannot be anywhere else. Psalm 139:7–10 (Hogan; Stage One) provides the negative confirmation: there is nowhere to go from the divine presence, because the DW is the medium of all existence.
The passage’s most theologically concentrated claim — “my Will has given life and space within Itself to these dwellings” — distinguishes the DW from all mere spatial analogies. The sea and sun give only space; the DW gives life. This distinction draws both streams toward Sirach 17:1–7 (Stage One): God did not merely form creatures from without but endowed them with His own intelligence and image, making their dependence on the DW the dependence of the living on the Source of life.
The Weight of the Ingratitude — The DW Remaining Outside Like a Stranger
Three scriptural traditions converge on the entry’s account of the DW’s sorrow, and the two streams contribute distinct but complementary ones. Hogan attends to the analogy itself — sea and sun giving only space, the DW giving life — and develops it pastorally as the dimension of ingratitude that the intellect cannot fully grasp (“way beyond our ability to really grasp it”). Stage One adds the prophetic wounded-love tradition that Hogan does not cite explicitly.
Revelation 3:20 (Stage One) provides the most exact correspondence to “remaining outside like a stranger” — the Knocking One excluded from the very dwelling He formed. John 1:10–11 (Stage One) names the Johannine parallel: the world made through the Word does not know or receive him. Hosea 11:1–4, 8 (Stage One) provides the affective tradition: the God who formed the heartbeat of each creature, who taught them to walk, who loved them from infancy — yet “how can I give you up?” The “lives palpitating within Itself” that the DW feels are the Hosean children whose every step it guided while they kept sacrificing to other gods.
The two streams are entirely complementary here: Hogan (scale and pastoral weight), Stage One (the specific biblical traditions within which the sorrow is intelligible). Isaiah 1:2–3 (Stage One) adds the comparison that the entry implies — all other created things are more faithful to the DW placed in them than man — turning the ingratitude into the most scandalous inversion of the created order.
The Giving-Receiving Contest — Why God Rejoiced in Creating Man
Both streams attend to the central structural observation: all of Creation gives God nothing back (it is fixed, ordered, without free will), but man was uniquely given the capacity to receive and return, to give back God’s own gifts as goods belonging to himself. Hogan develops this pastorally — “for the first time, creation could reciprocate” — and frames the contest in terms of the Lord doubling His gifts when man responds. Stage One brings the full scriptural tradition: Genesis 1:27 (the image of God as what makes reciprocation possible), Psalm 8:4–6 (man’s unique crowned dignity among creatures), and the contest-dynamic in Malachi 3:10 (give back, and the windows of heaven open).
The feast-language — “this giving and receiving opened the feasts, the games, the joys, the conversation between Creator and creature” — is illuminated by Song of Songs 2:3–4 (Stage One: the banqueting house opened by mutual love), Revelation 4:10–11 (Stage One: the elders casting their crowns before God), and Luke 15:22–24 (Stage One: the father’s feast at the return). Hogan’s observation that people who “have a religion but don’t know the creator personally” never access this feast corresponds to John 4:23–24 (Stage One): the Father is seeking those who will worship in spirit and in truth — the giving-receiving relationship that formal religion without personal knowledge cannot open.
The Five Harmonies and the Electric Wires
Both streams name the five harmonies and attend to the electric-wires image. Hogan develops the harmony of intelligence through Genesis 2:19–20 (Adam naming the animals as infused knowledge of the entire created order) and brings Jacob’s ladder (Genesis 28:12) and John 1:51 (angels ascending and descending on the Son of Man) as the scriptural background for the ascending-descending commerce of the electric wires. Stage One brings the same passages (Genesis 28:12; John 1:51; Genesis 2:19–20) and adds Ephesians 4:15–16 (the body joined by every joint, with life flowing from the Head) as the structural image for the electric wires as joints of harmony, and Sirach 17:6–9 (the original endowment of harmonized faculties).
Hogan’s most significant contribution in this section is her naming of the descending-ascending-through-the-harmonies as “the bilocation of the divine will between heaven and earth.” This is Hogan’s own doctrinal identification rather than the diary’s explicit term; the diary says “something like many electric wires… through which We descended into him, and he ascended to Us.” Whether this constitutes a DVB-1 appearance in the pre-Fall-harmonies register is noted in observation notes as a borderline case. What is not in doubt is that the ascending-descending commerce the harmonies enable corresponds structurally to Jacob’s ladder and John 1:51 — both streams agree on this.
Colossians 3:10 and Romans 8:29 (Stage One) provide the restoration dimension: the image of God — the five harmonies — is what predestination to conformity with the Son aims to recover. The harmonies are not lost without remedy; they are what the DW’s reign in the soul is progressively restoring.
The Breaking of Harmonies and the Call to Return
Both streams attend to the stark judgment — “once Our Will is removed, man is the most vile and disagreeable being of all Creation” — and the corresponding call to never leave the DW. Hogan develops the contemporary application: climate change as the earth’s rebellion against man’s rebellion against God, with Romans 8:20–22 and Genesis 3:17–19 as the implicit background. Stage One brings Romans 1:28–31 (the debased mind as the consequence of refusing to acknowledge God) and Isaiah 64:6 (even righteous deeds defiled) as the doctrinal tradition behind the judgment, and 2 Corinthians 3:18 (transformation from glory to glory) as the ground of the call to return. The two framings are again complementary: Hogan (the contemporary manifestation of the broken harmonies) and Stage One (the biblical tradition diagnosing the condition and naming the path of restoration).
The entry closes with John 14:6 — Hogan’s explicit citation, corresponding to Stage One’s use of the same verse. Both streams converge: the DW as “your life, your all” is the Johannine “I am the life” applied to the totality of creaturely existence. There is no path back to the harmonies, no way to re-enter the feasts and the giving-receiving contest, except through the One who says “I am the way, the truth, and the life.”
Synthesis Conclusion
Dominant biblical imagination: The entry operates within the creation-theology imagination throughout: the DW as the immense within-ness of all created existence (Colossians 1:16–17; Acts 17:28), the image of God as the original structure of harmonious reciprocity (Genesis 1:27; Psalm 8:4–6), and the Fall as the breaking of this structure with all its consequences (Romans 1:28–31; Genesis 3:17–19). The prophetic wounded-love tradition (Hosea 11; Revelation 3:20) provides the affective register for the excluded DW’s sorrow, while the Psalmic meditation on divine all-pervasiveness (Psalm 139) and the Wisdom tradition’s account of the original endowment (Sirach 17:1–9) provide its doctrinal ground.
Most load-bearing scriptural traditions: John 14:1–2 (the many dwellings in the Father’s house as the doctrinal name for creatures within the DW), Acts 17:28 (creaturely existence as already participation in the divine), Revelation 3:20 / Hosea 11 (the sorrow of the excluded DW), and Genesis 1:27 with Revelation 4:10–11 (the giving-receiving contest grounded in the image and the creature’s liturgical return).
Three findings of greatest theological significance:
First, the giving-receiving contest — “a contest was to arise between him and Us” — is grounded in the unique structure of the divine image in man. Stage One’s convergence of Genesis 1:27 (image of God as what enables reciprocation), Psalm 8:4–6 (unique crowned dignity), and Revelation 4:10–11 (the creature returning what God gave as the liturgical form of the contest) establishes this not as an innovation but as the realization of what the image-of-God tradition has always implied: man was made for a relationship of mutual giving that exceeds all other created exchange.
Second, the five harmonies — intelligence, light, words, works/steps, love — constitute the original structure of the image of God in its operational form. Ephesians 4:15–16 (body joined by every joint, life flowing from the Head) and Colossians 3:10 (being renewed in knowledge after the image of the Creator) provide the New Testament ground for the five harmonies as what predestination aims to recover. The DW’s reign is not a supplement to but the restoration of man’s original constitution.
Third, the dwelling-within-the-DW image formalizes the IAD-1 sorrow in a new register — the DW feeling lives palpitating within Itself while remaining outside like a stranger. Revelation 3:20, Hosea 11:1–4, 8, and John 1:10–11 converge on this image as the most personally acute expression of what creature-rejection of divine sovereignty costs: not merely disobedience but the exclusion of the One who formed the very heartbeat of the one who excludes.
Observation Notes
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23-1928-01-06
IAD-1 — dwellings-refusing-the-DW / palpitating-heartbeat-outside-like-stranger: New register at January 6, 1928. “Feeling these lives palpitating within Itself, forming their very heartbeat, and remaining outside like a stranger as if they did not belong to It, is affront and monstrosity from those who do not let It reign.” The dwelling-within-the-DW framing advances IAD-1 into its most existentially concentrated register: the DW forms the very heartbeat of the creatures who exclude it, yet remains outside. Revelation 3:20, Hosea 11:1–4, 8, and John 1:10–11 are the governing anchors. Update most recent to January 6.
PDW-1 — giving-receiving-contest / five-harmonies / God’s-joy-in-creating-man: New register at January 6, 1928. “In creating man, while giving of Our own, We gave him the capacity to give Us Our very gifts as goods belonging to himself… a contest was to arise between him and Us – We, in giving, and he, in receiving; he, in giving to Us, and We, in lavishing Our gifts yet more abundantly upon him. This giving and receiving, receiving and giving, opened the feasts, the games, the joys, the conversation between Creator and creature.” The giving-receiving contest as the purpose of man’s creation is the most formally complete PDW-1 statement to date. Genesis 1:27, Psalm 8:4–6, and Revelation 4:10–11 are the governing anchors. Update most recent to January 6.
IDR-1 — broken-harmonies / deformed-image / man-most-vile-without-DW: New register at January 6, 1928. “He broke all these harmonies, changed Our feast into sorrow for Us and for himself, destroyed Our highest designs, deformed Our image which We had created in him… once Our Will is removed, man is the most vile and disagreeable being of all Creation.” The five-harmony-breaking / image-deformation framing is the most formally complete IDR-1 statement since the Creation-mirror register of December 22 and the raw-material register of December 25. Romans 1:28–31 and Genesis 3:17–19 are the governing anchors. Update most recent to January 6.
HMG-1 candidate — Five Harmonies Between God and Man / Harmony-of-Man-God Doctrine: First formal appearance at January 6, 1928. “In creating him, We placed between him and Us harmony of intelligence, harmony of light, harmony of words, harmony of works and of steps, and, in the heart, harmony of love. So, something like many electric wires of harmony passed from Us into him, through which We descended into him, and he ascended to Us.” Five-fold enumerated harmony as the original structure of man’s constitution in relation to God; the DW as the medium through which all five harmonies operated; the Fall as the breaking of all five; the DW’s reign as their restoration. Governing anchors: Genesis 28:12; John 1:51; Ephesians 4:15–16; Colossians 3:10. Distinct from IDR-1 (which focuses on the disfigurement result) and PDW-1 (which focuses on the giving-receiving purpose). Watching for second appearance.
DVB-1 — borderline: electric-wires-as-DW-bilocation (Hogan identification, not diary term): Hogan explicitly names the ascending-descending commerce of the electric wires as “the bilocation of the divine will between heaven and earth.” The diary’s own text says the wires are “something like” electric wires, and uses ascending-descending language but not the bilocation vocabulary. This is a Hogan doctrinal identification connecting January 6 to DVB-1. Not counted as a numbered DVB-1 diary-text appearance, given that the bilocation vocabulary is Hogan’s rather than the diary’s own. Noted for the record; Trooper’s judgment sought on whether to register this as a DVB-1 appearance in the pre-Fall-constitution register.