This page has three parts: Independent Biblical Identification, Cross-Entry Synthesis, and Observation Notes.
27-1929-12-03 Biblical Resonance Analysis
Volume 27 — December 3, 1929 “Difference between the sanctity founded in the virtues and the one founded in the Divine Will.”
Stage One — Independent Biblical Identification
The Flowery Earth: Sanctity Founded in the Virtues
“such is the sanctity founded in the virtues – the human earth has to place something of its own. How many human satisfactions in the holiest works, in the virtues that they practice. The earth of esteem, of human glory, always runs and forms its small receptacle, in such a way that the virtues appear as many beautiful fragrant flowers, of such vivid color as to arouse marvel, but around them, underneath them, there is always a little something of human earth… they need water to water them, and the sun to fecundate them and communicate to them the different effects needed for each one of them – that is, my Grace.”
1 Corinthians 3:6–7 — “I planted. Apollos watered. But God gave the increase. So then neither he who plants is anything, nor he who waters, but God who gives the increase.” The water and sun (grace) required for virtue-based sanctity corresponds directly to Paul’s planting-and-watering framework: virtue-sanctity, however genuine, requires external cultivation and divine supplementation to bear fruit. The agency of growth remains outside the plant. In the Luisian frame, this describes the structure of the entire age of grace: real growth, beautiful fruit, but growth that depends on the divine sun providing what the soil cannot. Direct doctrinal parallel
2 Corinthians 4:7 — “But we have this treasure in clay vessels, that the exceeding greatness of the power may be of God and not from ourselves.” The “little something of human earth” always present at the roots of virtue-based sanctity corresponds to the clay jar: the treasure is genuine and the divine power is real, but the human element surrounds and limits it. The entry does not devalue the treasure — it names the jar. Direct doctrinal parallel
Matthew 13:3–8 (paraphrase) — The Parable of the Sower: seed falling on different soils, with the good soil producing varying fruit. The entry’s imagery of some forming the flower, some the plant, some the tree “according to the virtues they practice” maps onto the varied yields of the good soil — genuine growth, genuine fruitfulness, but soil-dependent and requiring the right conditions. Typological
Matthew 5:16 — “Even so, let your light shine before men, that they may see your good works and glorify your Father who is in heaven.” The virtues appearing as “beautiful fragrant flowers of vivid color so as to arouse marvel” corresponds to the shining of good works before others: genuinely ordered to God’s glory, genuinely beautiful, but visible in a way that leaves the human element present. Affective/meditative
The Sun: Sanctity Founded in the Divine Will
“the Sanctity founded in my Divine Will is Sun – It is up high, the earth has nothing to do with It, nor does the water need to nourish Its light. It draws Its nourishment directly from God, and in Its continuous motion of light, It produces and nourishes all the virtues in a divine manner… they feel, vividly, the Divine Will that does everything in them… Its Light has the virtue of sweetly eclipsing the human will… it eclipses it, it serves as its sentry, as defense, so that all may become Divine Will in the creature.”
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 DW-sanctity as sun that “makes them undergo Its transformation, to form one single Light with this Divine Fiat” is the full expression of 2 Corinthians 3:18: transformation into the divine glory-image does not happen incrementally through virtue-practice but through beholding the divine light with the veil removed. The entry specifies what “from glory to glory” ultimately reaches: one single Light. Direct doctrinal parallel
John 1:4–5 — “In him was life, and the life was the light of men. The light shines in the darkness, and the darkness hasn’t overcome it.” The DW-sanctity as Sun that “draws Its nourishment directly from God” and is “up high” corresponds to the divine life-light that has its source in God and cannot be overcome by darkness. This is the light that virtue-based sanctity reflects but does not constitute; the DW-liver is not reflecting it but constituted by it. Direct doctrinal parallel
Galatians 2:20 — “I have been crucified with Christ, and it is no longer I who live, but Christ lives in me. That life which I now live in the flesh, I live by faith in the Son of God, who loved me and gave himself up for me.” The “sweetly eclipsing the human will so that all may become Divine Will in the creature” is the DW articulation of Galatians 2:20: the I is eclipsed not violently but by the overwhelming presence of the divine life operating through it. The entry adds the specific modality — “sweetly” — that the Pauline declaration leaves implicit. Direct doctrinal parallel
Philippians 2:13 — “For it is God who works in you both to will and to work for his good pleasure.” The DW doing everything — “they feel, vividly, the Divine Will that does everything in them” — is the Pauline principle taken to its fullest expression. Paul names the principle; the entry names the form it takes when the human will has been fully eclipsed: not God supplementing the creature’s efforts but God being the operative principle of both the willing and the working. Direct doctrinal parallel
Wisdom 7:26–27 — “For she is a reflection of everlasting light, an unspotted mirror of the working of God, and an image of his goodness. Although she is one, she has power to do all things. Remaining in herself, she renews all things. From generation to generation passing into holy souls, she makes friends of God and prophets.” Wisdom as the solar, all-pervading light that “renews all things” and passes into souls to make them friends of God corresponds to the DW-sanctity as sun. The DW in its continuous motion of light “produces and nourishes all the virtues in a divine manner” — precisely the comprehensive renewal-function that Wisdom exercises. Direct doctrinal parallel
Malachi 4:2 — “But to you who fear my name shall the sun of righteousness arise with healing in its wings. You will go out and leap like calves of the stall.” The sun of righteousness that rises with healing names the DW-sanctity’s solar nature: a healing light that comes from above, not from below, and whose righteousness is intrinsic rather than cultivated. Direct doctrinal parallel
Matthew 17:2 — “He was changed before them. His face shone like the sun, and his garments became as white as the light.” The DW-sanctity forming “one single Light with this Divine Fiat” has its scriptural register in the Transfiguration: the fullest possible human-divine radiance, in which the human nature is taken up into the divine light. The Transfiguration is both the model and the promise of what the DW-sanctity accomplishes in the creature. Typological
1 John 1:5 — “This is the message which we have heard from him and announce to you, that God is light, and in him is no darkness at all.” The DW-sanctity’s impossibility of any admixture — “it is forbidden even for one atom of earth to enter into my Divine Volition; they are two opposite natures — light and earth” — is grounded in this absolute divine nature: since God is light with no darkness, the DW as divine participation admits no darkness, no earth, no atom of self. Direct doctrinal parallel
The Round in the Divine Fiat / Little Flames, Effects, and the Full Sun
“I was doing my round in the Divine Fiat, to find all the acts of creatures, past, present and future, so as to ask, in the name of all, for the Kingdom of the Divine Will.”
“anything good that has been done from the very beginning of the world outside of my Divine Will, are little lights, as the effects of my Divine Fiat… just as there is no color, sweetness, maturity, without the effects of the light of the sun, so there can be no good without It. However, who can form the Sun with her acts? One who lives in my Divine Will. My Will not only fixes Its rays upon her, but descends in her with the whole of Its Sun, and with Its creative and vivifying virtue, It forms another Sun in the act of the creature.”
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 little flames of good done outside the DW are still genuine goods coming from the Father of lights — effects of the DW’s rays, not natural human productions. The “Father of lights” language directly corresponds to the entry’s solar analogy: there is only one source of light, and all the little flames are its effects. Direct doctrinal parallel
1 Corinthians 4:7 — “For who makes you different? And what do you have that you didn’t receive? But if you did receive it, why do you boast as if you had not received it?” The entry’s claim that even the little flames of virtue-based sanctity are the effects of the DW’s rays corresponds to Paul’s absolute statement that nothing is received except as gift. The little flames received the DW’s rays; the DW-liver receives the DW’s whole Sun. Direct doctrinal parallel
Genesis 1:3 (CPDV) — “And God said, “Let there be light.” And light became” The DW descending with “Its creative and vivifying virtue” to form “another Sun in the act of the creature” draws on the same creative power as the first Fiat that brought forth light from nothing. The DW-sanctity is not merely illuminated by the original creation-light but participates in its creative virtue — the creature’s act becomes the locus of a new creative fiat. Direct doctrinal parallel
2 Corinthians 4:6 — “seeing it is God who said, “Light will shine out of darkness,” who has shone in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ.” The creative fiat of Genesis 1:3 is here explicitly applied to the interior: the same “Let there be light” that created the cosmos now creates the divine light in the human heart. The DW forming “another Sun in the act of the creature” is the fullest form of this interior creation — the light is not shining in the heart from outside but constituting a new Sun within. Direct doctrinal parallel
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.” The taxonomy of lights in the entry — little flames, sun-effects, the Sun formed within — corresponds to Daniel’s eschatological taxonomy: those who shine like stars (the little flames remaining around the DW as honor and glory of its effects) and those who are like the brightness of the sky (the DW-livers who form the Sun in their acts). 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 DW-liver forming “another Sun in the act of the creature” has its eschatological register in this saying: to shine like the sun in the Kingdom is the full form of what the DW accomplishes present-tense through the creature’s DW-act. The Kingdom’s solar glory is the creature’s present reality in the DW. Direct doctrinal parallel
John 8:12 — “Again, therefore, Jesus spoke to them, saying, “I am the light of the world. He who follows me will not walk in the darkness, but will have the light of life.” Christ as the light of the world is the Sun of the DW; following him in the age of grace gives the effects of the light; the DW-liver who forms the Sun in her acts participates in what John 8:12 designates as Christ’s own identity. The light of life is not merely received but becomes operative in the creature’s act. Direct doctrinal parallel
Stage Two — Comparison with Hogan’s Commentary
CORRESPONDENCES
The flowery earth / DW sun distinction as the entry’s central analogy: both identify the contrast as the entry’s dominant doctrinal movement and both follow it through the three levels (earth-plants, sun-effects, Sun-formed-within).
The DVB-1 dimension of “descends in her with the whole of Its Sun”: Hogan explicitly names this as bilocation — “He bi-locates in us to operate in us” — providing the DVB-1 register for this movement. Both identify this as the entry’s doctrinal apex.
The nourishing relationship: both identify “those who found their life in my Will… are the nourishers of the sanctity founded in the virtues” as the entry’s significant closing declaration about the relationship between the two sanctity-registers.
DEVIATIONS
Stage One anchors the flowery earth movement in 1 Corinthians 3:6–7 (planting and watering) and 2 Corinthians 4:7 (treasure in clay jars). Hogan reads the same movement pastorally — the ego involved even in the most virtuous works — without citing specific passages. The two angles are complementary: Stage One provides the Pauline structural framework; Hogan provides the experiential register of what human earth looks like in practice.
Stage One reads the sun analogy through 2 Corinthians 3:18 (transformation from glory to glory) as the primary Pauline anchor. Hogan does not cite 2 Corinthians 3:18. Hogan reads the sun analogy primarily through the pastoral angle of the DW putting the creature into its nothingness and absolute freedom.
Stage One identifies Wisdom 7:26–27 as a primary anchor for the DW-sanctity’s solar, all-renewing quality. Hogan does not reference the deuterocanonical wisdom tradition in this entry.
ADDITIONS — MINE
- 1 Corinthians 3:6–7 — planting/watering/God gives growth as the structural framework for virtue-sanctity’s external-cultivation dependence
- 2 Corinthians 4:7 — treasure in jars of clay as the doctrinal description of human earth always present in virtue-sanctity
- Matthew 13:3–8 — the Parable of the Sower as the typological register of flowery-earth sanctity’s soil-dependence
- Matthew 5:16 — letting good works shine before others as the beautiful-but-human-element register
- 2 Corinthians 3:18 — transformation from glory to glory as the Pauline anchor for “forming one single Light with the Divine Fiat”
- Galatians 2:20 — Christ living in me / I eclipsed as the governing Pauline anchor for the sweet eclipse of the human will
- Philippians 2:13 — God working both the willing and the working as the Pauline ground for the DW doing everything
- Wisdom 7:26–27 — Wisdom as all-pervading solar light renewing all things and making souls friends of God
- Malachi 4:2 — sun of righteousness rising with healing as the prophetic solar anchor for DW-sanctity
- Matthew 17:2 — the Transfiguration as the typological register of one single Light with the Divine Fiat
- 1 John 1:5 — God is light with no darkness as the doctrinal ground of the DW’s zero-tolerance for any atom of earth
- Genesis 1:3 — “Let there be light” as the creative-virtue ground for the DW forming another Sun in the creature’s act
- 2 Corinthians 4:6 — the same creative fiat shining in hearts as the interior-creation register of the Sun-in-the-creature
- Daniel 12:3 — shining like stars vs. shining like the brightness of the sky as the eschatological taxonomy of the light-levels
- Matthew 13:43 — the righteous shining like the sun as the eschatological register of the DW forming the Sun in the creature
- John 8:12 — Christ as the light of the world as the christological register of the Sun the DW-liver participates in
ADDITIONS — HERS
Hogan cites 1 Corinthians 4:7 (“what have you that you have not received?”) as the theological ground for the little flames being effects of the DW’s rays rather than natural productions. Stage One identified this independently under the same citation. Both streams reach it; this is a correspondence, not a deviation — noted here because Stage One reached it under the third movement while Hogan cites it conversationally at the midpoint of the second teaching.
Hogan frames the DW-sanctity’s freedom from virtue-tracking — “you’re not looking at whether you’re patient or kind or anything else” — through the implicit scriptural background of Philippians 4:7 (the peace of God that surpasses understanding, which guards hearts and minds) and Romans 8:1 (no condemnation for those in Christ Jesus). The freedom and the guarding are analogous to the sentry-function the entry describes: the DW serving as “sentry, as defense” so that no atom of earth enters.
VIP / SPECIAL DESIGNATIONS
No VIP designation in Hogan’s commentary for this entry.
STAGE TWO SYNTHESIS
The combined analysis reveals the entry as a sustained three-level taxonomy of sanctity built entirely on the solar analogy. The Pauline transformation-tradition carries the most weight for the DW-sanctity movement: 2 Corinthians 3:18 (glory-to-glory transformation), Galatians 2:20 (I eclipsed by Christ), and Philippians 2:13 (God working both willing and working) form the doctrinal skeleton of the “one single Light” formulation. The creation-tradition provides the apex: Genesis 1:3 and 2 Corinthians 4:6 together ground the DW forming “another Sun in the act of the creature” in the creative power of the original divine fiat, making the DW-sanctity not merely a participation in light but a new creative event in the creature’s act. The Wisdom tradition (Wisdom 7:26–27) and eschatological tradition (Daniel 12:3; Matthew 13:43) provide structural support that Hogan does not address. The entry’s most significant tracking advance is CDS-1: the three-level taxonomy (earth-plants / sun-effects / sun-formed-within) is the most systematically elaborated CDS-1 statement in the corpus, succeeding the philosophical Life/effects formulation of November 26.
Cross-Entry Synthesis
Volume 27 — December 3, 1929 “Difference between the sanctity founded in the virtues and the one founded in the Divine Will.”
Stage Three — Cross-Entry Synthesis
The Flowery Earth: Sanctity Founded in the Virtues
The entry opens with a sustained analogy: virtue-based sanctity is “flowery earth” — beautiful, genuinely ordered to God, producing real fruit, but always with some human earth around the roots and always dependent on water and sun (grace) from outside. Both citation streams identify this as a structural description of the entire economy of grace prior to the DW age, with the human will’s involvement named as the defining structural feature.
Stage One anchors this movement in two Pauline passages. 1 Corinthians 3:6–7 (“I planted, Apollos watered, but God gave the growth”) provides the structural framework: virtue-sanctity requires external cultivation and depends on divine supplementation that comes from outside the plant. The growth is genuine, but the agency of growth remains outside. 2 Corinthians 4:7 (treasure in jars of clay) provides the doctrinal name for the human element: the treasure is real, the jar is real, and the jar’s presence is not a defect but the condition of creaturely existence in the grace economy. Matthew 13:3–8 (the Parable of the Sower) provides the typological register: the varied fruit of the good soil mirrors the entry’s “some form the flower, some the plant, some the tree.”
Hogan’s pastoral contribution to this section is the most concrete: she identifies the human earth as the ego that names its own humility and needs others to recognize its virtue. This experiential register is the entry’s own claim embodied — not an abstraction but the lived texture of what “the earth of esteem, of human glory” actually looks like. No scriptural citation, but the Philippians 4:11 frame of having learned contentment — precisely what the virtue-practitioner has not yet reached — is the implicit background.
The combined streams together produce the most affectively complete account of this movement: Stage One provides the Pauline structural taxonomy; Hogan provides the lived phenomenology.
The Sun: Sanctity Founded in the Divine Will
“the Sanctity founded in my Divine Will is Sun — It is up high, the earth has nothing to do with It.” Both citation streams identify this as the entry’s doctrinal centerpiece, and both follow the sun analogy through its three sub-movements: source (draws nourishment from God directly), operation (continuous motion of light, producing all virtues in a divine manner), and eclipse (the DW serving as sentry against even one atom of earth).
Stage One builds the doctrinal framework on five Pauline and wisdom anchors. 2 Corinthians 3:18 (transformation from glory to glory) is the primary anchor: the DW forming “one single Light with this Divine Fiat” is the full expression of Paul’s glory-to-glory transformation — not incremental virtue-practice but participation in the divine light that transforms from within. The “unveiled face” of 2 Corinthians 3:18 corresponds precisely to the DW-sanctity’s freedom from the human earth covering the roots: the veil of self-regard is removed, and direct transformation follows. Galatians 2:20 (I eclipsed by Christ) provides the eclipse’s Pauline name: the human will is sweetly eclipsed so that the DW operates as the I’s operative principle. Philippians 2:13 (God working both willing and working) provides the operative ground: the DW doing everything in the creature is Paul’s principle brought to its fullest expression.
Wisdom 7:26–27 (Wisdom as reflection of eternal light, renewing all things, making souls friends of God) is Stage One’s significant contribution absent from Hogan’s commentary: the DW-sanctity’s solar, all-renewing quality has its scriptural grammar in the Wisdom tradition. Wisdom passing into holy souls to renew them and make them friends of God is the DW’s equivalent function stated from the Wisdom tradition’s side. Malachi 4:2 (sun of righteousness rising with healing) and Matthew 17:2 (Transfiguration: face shining like the sun) complete the prophetic and narrative registers.
1 John 1:5 (“God is light, and in him is no darkness at all”) provides the doctrinal ground for the zero-tolerance statement: it is forbidden for even one atom of earth to enter the DW because the DW participates in the divine nature, and the divine nature admits no darkness at all. The eclipse is not arbitrary spiritual discipline but the natural consequence of participating in what God is.
Hogan’s contribution to this section is the explicit DVB-1 identification: “He bi-locates in us to operate in us.” The entry’s “descends in her with the whole of Its Sun, and with Its creative and vivifying virtue, It forms another Sun in the act of the creature” is the bilocation of the DW-Sun into the creature’s act — not the DW’s rays reaching the creature from outside but the whole Sun descending and constituting a new solar center within. This is a DVB-1 advance and an extension of OSS-1: the nourishing relationship between DW-sanctity and virtue-sanctity (the sun giving to the earth without receiving from it) gives OSS-1 its most relational register — the DW-sanctity is not merely greater than virtue-sanctity but is its source and nourisher.
The Round in the Divine Fiat / Little Flames, Effects, and the Full Sun
The entry’s second major movement opens with an RPT-1 statement — Luisa’s round in the DW, finding all acts of creatures past, present, and future — and then delivers the three-level taxonomy that completes the solar analogy.
Both citation streams follow the taxonomy closely: little flames (all good done outside the DW = effects of the DW’s rays), sun-effects (the DW’s rays fixing upon those who do good), and the Sun formed within (the DW descending with its whole Sun into the DW-liver’s act). Both identify this as the entry’s final and most complete statement of the CDS-1 distinction.
Stage One anchors the little-flames movement in James 1:17 (“every good gift from the Father of lights”) and 1 Corinthians 4:7 (“what do you have that you did not receive?“): even the little flames are genuine goods from the single divine source. Genesis 1:3 and 2 Corinthians 4:6 together ground the Sun-in-the-creature apex: the same creative fiat that brought forth light from nothing now creates a new Sun within the creature’s act. The DW’s “creative and vivifying virtue” is not merely a metaphor but a participation in the original creative power — the creature’s DW-act is a new creative event.
Daniel 12:3 (those who are wise shining like the brightness of the sky; those who turn many to righteousness like stars) and Matthew 13:43 (the righteous shining like the sun in the Kingdom) provide the eschatological taxonomy that corresponds to the entry’s three levels. The correspondence between the entry’s taxonomy and the eschatological teaching of Daniel and Matthew is structurally precise: the little flames are the stars; the DW-livers who form the Sun are those who shine like the sun in the Kingdom.
Hogan’s independent citation of 1 Corinthians 4:7 is the same passage Stage One identified. Both streams reach the same Pauline ground by different routes — Hogan through the pastoral question of what we possess, Stage One through the doctrinal mapping of the little-flames to received goods.
Synthesis Conclusion
Dominant biblical imagination: The entry’s dominant imagination is solar: everything is structured by the light analogy, and the biblical traditions that carry the most weight are those that speak of God as light (1 John 1:5; John 1:4–5), of transformation through divine radiance (2 Corinthians 3:18; Matthew 17:2), of the creative power of divine light (Genesis 1:3; 2 Corinthians 4:6), and of the eschatological shining of the righteous (Daniel 12:3; Matthew 13:43). The Wisdom tradition’s solar register (Wisdom 7:26–27; Malachi 4:2) provides the comprehensive nourishing-and-renewing dimension that neither the Johannine nor the Pauline traditions supply directly.
Most load-bearing scriptural traditions: The Pauline transformation-tradition (2 Corinthians 3:18; Galatians 2:20; Philippians 2:13) carries the DW-sanctity movement’s doctrinal weight. The creation-tradition (Genesis 1:3; 2 Corinthians 4:6) carries the Sun-formed-within apex. The Wisdom tradition (Wisdom 7:26–27) carries the solar, all-renewing quality of the DW’s continuous motion of light.
Most theologically significant findings: First, CDS-1 reaches its most systematically elaborated statement in the corpus: the three-level taxonomy — earth-plants (virtue-sanctity dependent on external cultivation), sun-effects (all good done outside the DW as effects of its rays), Sun-formed-within (the DW descending with its whole Sun into the creature’s act) — provides the most complete structural account of the CDS-1 distinction. The November 26 formulation was the most philosophically precise (life/works); this December 3 entry is the most analogically comprehensive. Second, OSS-1 advances to its nourishing-relationship register: the DW-sanctity does not merely exceed virtue-sanctity (prior registers) but is its source and nourisher — as the sun gives everything to the earth while receiving nothing, the DW-liver nourishes those in the virtue economy. Third, Genesis 1:3 and 2 Corinthians 4:6 together ground the Sun-in-the-creature in the original creative power: the DW forming another Sun in the creature’s act is not a metaphorical description but a new creative event, constituting the most formally creation-doctrinal statement of what it means to live in the DW.
Observation Notes
See this note in volume context →
27-1929-12-03
RPT-1 — 203rd confirmed: “After this, I was doing my round in the Divine Fiat, to find all the acts of creatures, past, present and future, so as to ask, in the name of all, for the Kingdom of the Divine Will” — unambiguous rounds-in-DW-for-the-Kingdom statement marking the 203rd confirmed RPT-1 diary-text occurrence.
CDS-1 — Three-level-taxonomy / most-systematically-elaborated-corpus-statement: The entry advances CDS-1 beyond the philosophical Life/effects formulation of November 26 (most philosophically precise) to the most analogically comprehensive statement in the corpus: a three-level taxonomy — earth-plants (virtue-sanctity requiring external cultivation), sun-effects (good done outside the DW = effects of the DW’s rays), Sun-formed-within (the DW descending with its whole Sun into the creature’s act with creative and vivifying virtue). Prior CDS-1 apices addressed the distinction from single angles (continuous vs. intermittent; possession vs. impression; sun-effects vs. sun-life; Life vs. works). This entry provides the complete structural elaboration across all three levels simultaneously.
OSS-1 — Nourishing-relationship / DW-sanctity-as-source-of-virtue-sanctity advance: “those who found their life, their sanctity in my Will, together with It are the nourishers of the sanctity founded in the virtues” — OSS-1 advances to the nourishing-relationship register. Prior governing statement: “all-sanctities-enclosed / source-possession-entails-effects-possession” (February 27, 1929). This December 3 entry extends the enclosure-claim to an active nourishing claim: the DW-sanctity is not merely greater than virtue-sanctity but is its sustaining source, as the sun gives everything to the earth while receiving nothing from it. The first formally relational OSS-1 formulation.
DVB-1 — Whole-Sun-descending-with-creative-and-vivifying-virtue advance: “My Will not only fixes Its rays upon her, but descends in her with the whole of Its Sun, and with Its creative and vivifying virtue, It forms another Sun in the act of the creature” — DVB-1 advances from “most-formally-named-bilocation” (November 26) to the creative-dimension: the whole Sun descending is not merely the DW bilocating its being into the creature’s act but the DW bringing its creative and vivifying virtue to form a new solar center within. Hogan explicitly identifies this as bilocation in her commentary. Advances from the definitional-bilocation register of November 26.