This page has three parts: Independent Biblical Identification, Cross-Entry Synthesis, and Observation Notes.
23-1928-01-31 Biblical Resonance Analysis
Volume 23 — January 31, 1928 “Round in the Divine Will. Assault at the Divine Majesty. Attractions of littleness; the secret of it. How the human will is nauseating. Example.”
STAGE ONE — Independent Biblical Identification
The Assault at the Divine Majesty — Gathering Everything
“I was gathering, all together, all the acts of the Divine Will done in Creation, the seas of the Celestial Queen, those of my beloved Jesus – in sum, all the acts that the Divine Fiat has issued outside of Itself. So, I was recapitulating everything, in order to bring them before the height of the Supreme Majesty, so as to make, through this, the final assault at It, and force It to give me Its Kingdom on earth.”
Psalm 147:15–18 — “He sends out his commandment to the earth. His word runs very swiftly. … He sends out his word, and melts them. He causes his wind to blow, and the waters flow.” The recapitulation of all the DW’s acts in Creation corresponds to gathering the entire force of God’s word that has already gone out — turning the divine word’s own momentum toward the petition for the Kingdom. Affective/meditative
Matthew 6:9–10 — “Pray like this: “‘Our Father in heaven, may your name be kept holy. Let your Kingdom come. Let your will be done on earth as it is in heaven.” The “final assault” is the Lord’s Prayer’s Kingdom-petition carried to its logical extreme: every act of the DW in Creation and Redemption assembled and laid before the Majesty as the evidence that his will is already done everywhere except where it is still refused. Direct doctrinal parallel
Luke 18:1–8 (paraphrase) — The parable of the persistent widow pressing the judge until he acts; “will not God give justice to his elect, who cry to him day and night?” The “final assault” on the Divine Majesty is the extreme form of the persistent widow’s importunity — here the creature uses God’s own works as the lever of the assault. Direct doctrinal parallel
The Power of Littleness — The Secret of the Atom
“‘My little daughter, your littleness has such attraction as to draw the attention of all Heaven… Do you want to know where lies the secret of your strength in your littleness?… All the secret is enclosed in It, as It moves you, invests you, winds you, in order to make you go around and to make you enclose all of Its acts, so that, It Itself, through your littleness, may have the assault made at Itself, so as to be drawn to come to reign upon earth. What can the atom animated by my Will not do? It can do anything, because it becomes an act in the midst of all of Its acts of Divine Will, and this is enough to be able to make of all Its acts one single act, and say: “Everything is mine.”‘”
Psalm 8:2 — “From the lips of babes and infants you have established strength, because of your adversaries, that you might silence the enemy and the avenger.” The paradox that God establishes strength from infants corresponds to Luisa’s littleness drawing Heaven’s gaze and becoming the instrument of the Kingdom’s assault. The infant’s praise is what the great person’s praise cannot accomplish. Direct doctrinal parallel
1 Corinthians 1:27–29 — “but God chose the foolish things of the world that he might put to shame those who are wise. God chose the weak things of the world that he might put to shame the things that are strong. God chose the lowly things of the world, and the things that are despised, and the things that don’t exist, that he might bring to nothing the things that exist, that no flesh should boast before God.” The Pauline theology of election-through-weakness and littleness is the governing NT doctrinal ground for the secret of the atom’s power: the very nothingness of the creature is the condition for the DW’s unlimited operation. Direct doctrinal parallel
2 Corinthians 12:9–10 — “My grace is sufficient for you, for my power is made perfect in weakness.” … For when I am weak, then am I strong.” The atom animated by the DW’s omnipotence is the experiential form of power-made-perfect-in-weakness: the littleness is not overcome but fulfilled, because the DW’s strength requires no natural capacity from the creature — only the open space of its nothingness. Direct doctrinal parallel
Matthew 19:14 — “But Jesus said, “Allow the little children, and don’t forbid them to come to me; for the Kingdom of Heaven belongs to ones like these.” The special claim of the little ones on the Kingdom corresponds to Luisa’s littleness having special “attraction” before the divine gaze — not despite her smallness but because of it. Affective/meditative
Colossians 1:17 — “He is before all things, and in him all things are held together.” The atom animated by the DW “becoming an act in the midst of all of Its acts” corresponds to the Pauline cosmological claim: in the DW all things cohere, and the creature who enters the DW participates in that universal coherence, able to claim “all things are mine” because all things hold together in the one act of the DW in which the atom now exists. Direct doctrinal parallel
Luke 1:52 — “He has put down princes from their thrones, and has exalted the lowly.” The divine pattern of elevation through humility is the Marian archetype of what Jesus explains to Luisa: the humble estate of the littleness is precisely what qualifies her for the most exalted function — the assault on the Divine Majesty. Typological
The Human Will: Nauseating Alone, Beautiful United
“‘The human will on its own is nauseating, but united with Mine is the most beautiful thing I created… United with Ours, the human will would have the continuous motion of good, of light, of sanctity, of beauty… the greatest prodigy of Creation.‘”
Ezekiel 36:26–27 — “I will also give you a new heart, and I will put a new spirit within you. I will take away the stony heart out of your flesh, and I will give you a heart of flesh. I will put my Spirit within you, and cause you to walk in my statutes. You will keep my ordinances and do them.” The DW placed in the human will as its animating principle corresponds precisely to the divine promise to replace the heart of stone with a heart of flesh animated by the Spirit: the “nauseating” human will on its own is the heart of stone; united with the DW’s continuous motion, it becomes the most beautiful thing created. Typological
John 15:5 — “I am the vine. You are the branches. He who remains in me and I in him bears much fruit, for apart from me you can do nothing.” The dependence of the branch on the vine — the branch beautiful and fruitful when united, dead and useless when cut off — is the precise analogy Jesus himself provides for the human will’s beauty united with the DW and its putridity separated from it. Direct doctrinal parallel
James 1:17 — “Every good gift and every perfect gift is from above, coming down from the Father of lights, with whom can be no variation nor turning shadow.” The DW’s “continuous motion of good, of light, of sanctity, of beauty” corresponds to the Father of lights from whom every good gift comes — continuous, without variation or stillness — precisely the murmuring motion that keeps the human will pure. Direct doctrinal parallel
The Sea Analogy — Continuous Motion as Purification
“‘It would happen as to the sea: because it murmurs continuously and has its perennial motion, its waters are pure and crystal clear. Oh! if the waters of the sea were still, the waters would lose the purity and would become so nauseating, that no one would look at the sea… Such is the human will – more than sea: if the divine motion murmurs in it, it is beautiful and pure, all evils remain buried and without life.‘”
John 7:37–38 — “Now on the last and greatest day of the feast, Jesus stood and cried out, “If anyone is thirsty, let him come to me and drink! He who believes in me, as the Scripture has said, from within him will flow rivers of living water.” The continuous motion of living water flowing from within corresponds directly to the sea’s murmuring/motion as the condition of purity: the DW’s continuous motion in the human will is the “rivers of living water” that keep the interior pure. Direct doctrinal parallel
Jeremiah 2:13 — “For my people have committed two evils: they have forsaken me, the spring of living waters, and cut out cisterns for themselves: broken cisterns that can’t hold water.” The broken cistern is the sea without motion — the human will that has forsaken the DW’s living fountain and chosen a stagnant self-made container. The putridity Jeremiah associates with forsaking the living fountain corresponds exactly to the putrid still water of the analogy. Typological
Ezekiel 47:1–9 (translation pending) — “Wherever the river goes, every living creature that swarms will live… and everything will live where the river goes.” The river flowing from the temple giving life wherever it reaches is the positive register of the sea analogy: the continuous motion of the DW from the divine source through the creature brings life to everything it touches, corresponding to the sea’s murmuring keeping its waters pure and giving life. Typological
Revelation 22:1–2 — “He showed me a river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb, in the middle of its street. On this side of the river and on that was the tree of life, bearing twelve kinds of fruits, yielding its fruit every month. The leaves of the tree were for the healing of the nations.” The crystal-clear river of life flowing continuously from the divine throne corresponds to the DW’s continuous murmuring in the human will: both are living, pure, crystal-clear through perpetual divine motion. Typological
The Body-Soul Analogy — DW as the Soul of the Human Will
“‘Another image is the human nature. United with the soul, it is beautiful… separated from the soul, it becomes putrid, it stinks in a horrible way… Who caused such remarkable change from a body that is alive to a dead body? The lack of the murmuring of the soul, of its continuous motion which had primacy in the human nature. As such was my Will placed for the human will – as soul, from which it was to receive life.‘”
Genesis 2:7 (CPDV) — “And then the Lord God formed man from the clay of the earth, and he breathed into his face the breath of life, and man became a living soul” The original creation-act in which God breathes the soul-life into the body of dust is the founding archetype of the DW placed for the human will as its soul: the DW was to be to the human will as God’s breath was to the body of dust — the life-principle without which the body remains dead clay. Typological
Romans 8:10–11 — “If Christ is in you, the body is dead because of sin, but the spirit is alive because of righteousness. But if the Spirit of him who raised up Jesus from the dead dwells in you, he who raised up Christ Jesus from the dead will also give life to your mortal bodies through his Spirit who dwells in you.” The DW as the life-giving Spirit for the human will corresponds to this Pauline pneumatology: the Spirit dwelling within gives life to what is otherwise dead; the DW murmuring in the human will gives life to what would otherwise be a spiritual cadaver. Direct doctrinal parallel
Ephesians 4:22–24 — “that you put away, as concerning your former way of life, the old man that grows corrupt after the lusts of deceit, and that you be renewed in the spirit of your mind, and put on the new man, who in the likeness of God has been created in righteousness and holiness of truth.” The “old self” — the human will alone, putrid like a cadaver — corresponds to the body separated from the soul; the “new self” animated by the DW corresponds to the body receiving the soul’s life. Direct doctrinal parallel
1 Corinthians 15:42–44 — “body is sown perishable; it is raised imperishable. It is sown … It is sown a natural body; it is raised a spiritual body.” The contrast between the natural body (the body without the animating soul, returning to corruption) and the spiritual body (the body animated by the Spirit of God) provides the eschatological dimension of the body-soul analogy: the DW’s animation of the human will is the first-fruits of the ultimate transformation from natural to spiritual. Direct doctrinal parallel
John 15:5 (paraphrase) — Already cited above; “apart from me you can do nothing.” The cadaver of the human will without the DW “loses the life of his soul, therefore he can do nothing good, and everything he does is without life” — the direct doctrinal statement of John 15:5’s truth applied to the human will. Direct doctrinal parallel
STAGE TWO — Comparison with Hogan’s Commentary
CORRESPONDENCES
- John 15:5 / apart from me you can do nothing: Both Stage One and Hogan identify John 15:5 for the concluding statement: “one who does not stay united with my Will… can do nothing good, and everything he does is without life.” Hogan cites explicitly.
- Power of powerlessness as governing motif: Both identify the entry’s central paradox as the power of littleness/nothingness. Hogan frames it as “the power of powerlessness”; Stage One frames it through the Pauline theology of weakness (1 Corinthians 1:27–29, 2 Corinthians 12:9–10).
- The DW’s continuous motion as the condition of the human will’s beauty: Both identify this as the entry’s theological center for the second movement. Hogan applies it to contemporary ocean pollution as an illustration.
DEVIATIONS
- OT narrative types (Hogan) vs. Pauline theology (Stage One): For the power of littleness/powerlessness, Hogan supplies four narrative types: David and Goliath (1 Samuel 17), the three men in the fiery furnace (Daniel 3), Daniel in the lion’s den (Daniel 6), and Jesus on the cross. Stage One supplied the Pauline theological framework (1 Corinthians 1:27–29, 2 Corinthians 12:9–10, Psalm 8:2). These are complementary registers: Hogan’s narrative instances provide the salvation-historical pattern; Stage One’s Pauline theology provides the doctrinal principle. The pattern (little/weak/powerless defeating the great through divine power) is the same content accessed from narrative vs. systematic angles.
ADDITIONS — MINE
- Psalm 8:2 — out of the mouth of babies God has established strength; OT governing text for littleness-as-power
- 1 Corinthians 1:27–29 — God choosing the foolish/weak/low to shame the strong; Pauline theology of election-through-weakness
- 2 Corinthians 12:9–10 — power made perfect in weakness; experiential form of the atom’s power
- Matthew 19:14 — little children’s special claim on the Kingdom
- Colossians 1:17 — in the DW all things hold together; atom participating in cosmic coherence
- Luke 1:52 — Magnificat: exaltation of the humble
- Psalm 147:15–18 — God’s word running swiftly; recapitulation of divine word’s momentum
- Matthew 6:9–10 — Lord’s Prayer as the formal structure of the assault
- Jeremiah 2:13 — broken cistern vs. fountain of living waters; archetype of still water’s putridity
- Ezekiel 47:1–9 — river from the temple giving life wherever it flows
- Revelation 22:1–2 — crystal river of life from the throne
- Ezekiel 36:26–27 — new heart and spirit replacing the heart of stone
- Genesis 2:7 — God breathing soul-life into the body; original archetype of DW as soul of human will
- Romans 8:10–11 — Spirit giving life to mortal bodies; DW as life-giving Spirit for human will
- Ephesians 4:22–24 — old self vs. new self; cadaver of human will vs. DW-animated human will
- 1 Corinthians 15:42–44 — natural body vs. spiritual body; eschatological dimension of the analogy
ADDITIONS — HERS
- 1 Samuel 17 (David and Goliath): The paradigmatic OT narrative of the little/powerless defeating the great through divine power. David’s victory with a sling and stone against the armored giant corresponds to the atom animated by the DW defeating all opposition and “forcing” the divine surrender of the Kingdom. The stone in the sling is the atom; Goliath is the resistance to the Kingdom.
- Daniel 3 (Three men in the fiery furnace): Three who were utterly powerless against the king’s power, yet the One like the Son of God walking in the flames gave them victory “to the point where the king acknowledged the true God.” The DW walking in the creature’s powerlessness achieves what the creature’s power never could.
- Daniel 6 (Daniel in the lion’s den): The pattern of divine vindication through total powerlessness; the angel shutting the lions’ mouths corresponds to the DW that renders all opposition powerless against the little soul’s assault.
- St. Bernadette of Lourdes as testimonial witness: Hogan cites Bernadette’s incorrupt body as a visible testimony to what the DW’s continuous motion does to the body-soul unity: “people who have no faith at all look at her and say, how can someone have such extraordinary beauty so many years after death?” The incorruptibility of the saints’ bodies is the body-soul analogy made historically visible.
VIP / SPECIAL DESIGNATIONS
No VIP language in this entry. Hogan closes the Vol23-14.mp3 session at the end of January 31: “So, thank you for listening. Slán agus beannacht deallibh. Goodbye. God bless you.”
STAGE TWO SYNTHESIS
The dominant biblical imagination of this entry operates through the paradox-of-littleness tradition, integrating Pauline weakness-theology (Stage One) and OT narrative types of powerlessness-victorious (Hogan). The convergence is complete: both streams identify the same doctrinal reality from different angles — the nothingness of the creature is the precise condition in which the DW can operate without restriction, making the atom-in-the-DW the most powerful instrument available because it carries no resistance of its own. The sea analogy and body-soul analogy together supply the two registers of the second movement: the sea (continuous motion as purification) provides the dynamic register; the body-soul (animating soul as life-principle) provides the ontological register.
The load-bearing correspondences are: Psalm 8:2 and 1 Corinthians 1:27–29 for littleness-as-power; Colossians 1:17 for the atom’s participation in cosmic coherence through the DW; John 7:37–38 and Jeremiah 2:13 for the sea analogy; Genesis 2:7 and John 15:5 for the body-soul analogy.
Cross-Entry Synthesis
Volume 23 — January 31, 1928 “Round in the Divine Will. Assault at the Divine Majesty. Attractions of littleness; the secret of it. How the human will is nauseating. Example.”
The Assault at the Divine Majesty — Gathering Everything
“I was gathering, all together, all the acts of the Divine Will done in Creation, the seas of the Celestial Queen, those of my beloved Jesus… so as to make, through this, the final assault at It, and force It to give me Its Kingdom on earth.”
Matthew 6:9–10 (Your kingdom come) and Luke 18:1–8 (the persistent widow) supply the dominical frame: the assault is the Lord’s Prayer carried to its logical extreme — every act the DW has already performed in Creation and Redemption assembled as evidence before the divine throne. Psalm 147:15–18 provides the OT basis: the creature gathers what God has already sent out and returns it to him as the premise of the petition, using his own word’s momentum as the force of the assault.
The Power of Littleness — The Secret of the Atom
“‘Your littleness has such attraction as to draw the attention of all Heaven… What can the atom animated by my Will not do? It can do anything, because it becomes an act in the midst of all of Its acts of Divine Will.‘”
The two citation streams are fully complementary. Stage One supplies the Pauline doctrinal principle: God chose the foolish to shame the wise (1 Corinthians 1:27–29), power is made perfect in weakness (2 Corinthians 12:9–10), the infant’s praise establishes divine strength (Psalm 8:2). Hogan supplies the narrative-typological instances: David and Goliath (1 Samuel 17), the three men in the furnace (Daniel 3), Daniel in the lion’s den (Daniel 6), and the Cross as the apex of powerlessness-as-power. Together they establish both the principle and the salvation-historical pattern.
Colossians 1:17 (in him all things hold together) provides the specifically DW dimension of the atom’s power: when the atom is animated by the DW, it participates in the very coherence that holds all things together — it is genuinely “an act in the midst of all of Its acts” because the DW in which it exists is the same DW that is the ground of all cosmic coherence. This is not metaphor but ontological participation. Matthew 19:14 (to such belongs the kingdom) and Luke 1:52 (the humble exalted) supply the Kingdom-logic: the littleness does not merely permit the DW to act but actively draws the divine gaze and hastens the Kingdom’s granting.
The LAP-1 doctrine receives its first formal statement: the littleness is itself the power mechanism, because it is the only space with no resistance, through which the DW’s assault on itself can be staged without interference.
The Human Will: Nauseating Alone, Beautiful United
“‘The human will on its own is nauseating, but united with Mine is the most beautiful thing I created… if the divine motion murmurs in it, it is beautiful and pure, all evils remain buried and without life.‘”
Ezekiel 36:26–27 (new heart and spirit replacing the heart of stone) supplies the prophetic frame: the “nauseating” human will alone corresponds to the heart of stone; the DW’s continuous motion corresponds to the new heart animated by the Spirit. John 15:5 (apart from me you can do nothing) — cited by both Stage One and Hogan — is the most firmly load-bearing anchor: separated from the DW’s animating principle, the human will loses the life of the soul and “can do nothing good.”
James 1:17 (Father of lights / no variation or shadow due to change) provides the theological ground for why the DW’s motion is always purifying: derived from a source that admits no variation, its continuous murmuring in the human will cannot itself become still or putrid.
The Sea Analogy — Continuous Motion as Purification
“‘Such is the human will – more than sea: if the divine motion murmurs in it, it is beautiful and pure, all evils remain buried and without life; but if my Will does not murmur in it… all evils arise again.‘”
John 7:37–38 (rivers of living water flowing from within) and Revelation 22:1–2 (the crystal river of life from the throne) supply the positive eschatological register: the DW’s continuous motion is the interior form of the crystal-clear river flowing from the divine throne — pure because its source is pure and its motion unceasing. Jeremiah 2:13 (the broken cistern vs. the fountain of living waters) supplies the negative register: the human will that abandons the DW’s living motion for its own self-determination is the broken cistern — still, stagnant, unable to retain the living water. Ezekiel 47:1–9 (the river from the temple giving life wherever it flows) adds the life-giving dimension: the continuous motion is not merely purifying but generative, producing the “continuous good, light, sanctity, and beauty” that is the greatest prodigy of Creation.
The Body-Soul Analogy — DW as the Soul of the Human Will
“‘As such was my Will placed for the human will – as soul, from which it was to receive life… separated from Mine, it loses legs, hands, word, sight, warmth, life… more than a cadaver, as to deserve to be buried inside the deepest abyss.‘”
Genesis 2:7 (God breathing the breath of life into the body of dust) is the creation-archetype: the DW was placed in the human will as God originally breathed soul-life into the body of dust. The parallel is exact and stated as original design rather than analogy. Separated from the DW, the human will doesn’t merely function poorly but becomes a cadaver — recognizable as nothing, fit only for the abyss.
Romans 8:10–11 (the Spirit giving life to mortal bodies) and 1 Corinthians 15:42–44 (natural body vs. spiritual body) supply the Pauline dimensions: the DW is to the human will as the Spirit is to the mortal body, and the eschatological trajectory is from natural/corruptible to spiritual/incorruptible. Hogan’s reference to St. Bernadette provides a historically visible instance: the DW’s continuous motion in a soul leaves evidence in the incorruptibility of the body, because the DW has been functioning as the soul’s animating principle at depths that resist the usual dissolution.
Stage One and Hogan converge completely on this analogy. The body-soul analogy gives NGP-1 its most precise doctrinal formulation in the corpus, and the sea analogy gives CDS-1 its most comprehensive statement: both converge on the same point — the DW’s continuous motion is the sole condition for beauty, purity, and life.
Synthesis Conclusion
The dominant biblical imagination of this entry integrates two paradox-traditions: the paradox of littleness (Psalm 8:2, 1 Corinthians 1:27–29, David/Goliath, the fiery furnace) and the paradox of motion-as-life (John 7:37–38, Genesis 2:7, Ezekiel 36:26–27). Both paradoxes resolve on the same point: the DW is the animating principle that makes nothingness everything and makes the still human will putrid. The littleness that draws Heaven’s gaze and the sea that keeps pure through continuous motion are the same doctrine in two modes — one about the creature’s identity before God, the other about the creature’s interior condition.
Three findings carry the most theological significance. First, the LAP-1 doctrine (Littleness-as-Power) in its first formal statement: the littleness is the precise mechanism of the DW’s assault on itself, not the obstacle to it — only a nothing offers no resistance, and Colossians 1:17’s cosmic coherence in the DW requires no natural greatness in the instrument, only openness. Second, the sea analogy formally develops CDS-1 into its most comprehensive statement: continuous DW motion produces purity, beauty, and burial of all evil; absence of DW motion produces putridity, ugliness, and the resurrection of all evil. Third, the body-soul analogy gives NGP-1 its most precise doctrinal formulation: the DW was placed in the human will as its soul — the animating principle from which it was to receive life, continuous murmuring, and every faculty. Without the DW the human will is not merely diminished but dead, a cadaver recognizable as nothing.
Observation Notes
See this note in volume context →
23-1928-01-31
RPT-1 — one-hundred-and-fourth appearance / final-assault / recapitulating-all-DW-acts-before-Majesty: The one-hundred-and-fourth confirmed diary-text appearance of the Representative Prayer Template occurs at January 31, 1928: “I was gathering, all together, all the acts of the Divine Will done in Creation, the seas of the Celestial Queen, those of my beloved Jesus — in sum, all the acts that the Divine Fiat has issued outside of Itself. So, I was recapitulating everything, in order to bring them before the height of the Supreme Majesty, so as to make, through this, the final assault at It, and force It to give me Its Kingdom on earth.” RPT-1 total: 104 confirmed.
LAP-1 candidate (Littleness-as-Power Doctrine) — first formal appearance: First formal appearance at January 31, 1928. “Your littleness has such attraction as to draw the attention of all Heaven… All the secret is enclosed in It, as It moves you, invests you, winds you, in order to make you go around and to make you enclose all of Its acts, so that, It Itself, through your littleness, may have the assault made at Itself.” Three formal elements: (1) the creature’s nothingness draws Heaven’s attention in a way that greatness does not; (2) the littleness is the mechanism through which the DW assaults itself — only a nothing offers no resistance; (3) the atom animated by the DW becomes an act in the midst of all DW acts, able to make of all DW acts one single act and claim all as its own. Governing anchors: Psalm 8:2; 1 Corinthians 1:27–29; 2 Corinthians 12:9–10; Colossians 1:17. Watching for second appearance.
BAC-1 — atom-in-DW-claiming-all-as-mine / making-all-acts-one-single-act: New register at January 31, 1928. “What can the atom animated by my Will not do? It can do anything, because it becomes an act in the midst of all of Its acts of Divine Will, and this is enough to be able to make of all Its acts one single act, and say: ‘Everything is mine, and everything must serve me in order to snatch the Kingdom.‘” The atom animated by the DW claims the totality of the DW’s acts as its own property — the most compact BAC-1 statement yet. Colossians 1:17 and Ephesians 1:13–14 are the governing anchors. Update most recent to January 31.
CDS-1 — sea-analogy / continuous-motion-preserves-purity / stillness-produces-putridity: New register at January 31, 1928. The sea analogy formally develops CDS-1 into its most comprehensive natural-image statement: the sea’s continuous murmuring keeps its waters pure; the still sea becomes putrid, a burden to the earth, a source of contagion. “Such is the human will — more than sea: if the divine motion murmurs in it, it is beautiful and pure, all evils remain buried and without life; but if my Will does not murmur in it and does not have its first motion, all evils arise again.” John 7:37–38 and Jeremiah 2:13 are the governing anchors. Update most recent to January 31.
OPD-1 — assault-at-Divine-Majesty / carrying-His-own-weapons / final-assault-using-DW-acts: New register at January 31, 1928. The creature launching the “final assault at the Divine Majesty” by carrying the DW’s own weapons back to him — all the acts of Creation, all of Mary’s seas, all of Jesus’ acts — is the most militaristic OPD-1 register: pressing God with his own works until he surrenders the Kingdom. Genesis 32:24–28 and Luke 18:7–8 are the governing anchors. Update most recent to January 31.
GCM-1 — DW-using-littleness-as-weapon-against-itself / winding-creature-to-enclose-all-acts: New register at January 31, 1928. “It moves you, invests you, winds you, in order to make you go around and to make you enclose all of Its acts, so that, It Itself, through your littleness, may have the assault made at Itself, so as to be drawn to come to reign upon earth.” The DW centralizing itself in the creature’s littleness to construct its own assault on itself for the Kingdom’s coming is a new and formally paradoxical GCM-1 register. Luke 18:1–8 and Philippians 2:13 are the governing anchors. Update most recent to January 31.
NGP-1 (Stable) — body-soul-analogy / DW-as-soul-of-human-will / most-formally-explicit-NGP-1-statement: New register at January 31, 1928, advancing NGP-1 to its most formally explicit doctrinal statement despite its Stable status. “As such was my Will placed for the human will — as soul, from which it was to receive life, its continuous murmuring.” The DW as the soul of the human will is explicitly stated as the original design, not merely an analogy. Genesis 2:7 and Romans 8:10–11 are the governing anchors. This register may warrant consideration for NGP-1 reactivation at the next IP update.