This page has three parts: Independent Biblical Identification, Cross-Entry Synthesis, and Observation Notes.
32-1933-09-24 Biblical Resonance Analysis
Volume 32 — September 24, 1933 “The Humanity of Our Lord, Sanctuary and Custodian of all the works of creatures. How Love never says ‘enough.‘”
STAGE ONE — Independent Biblical Identification
The Murmur of the DW’s Life — The Sea of Abandonment
“My abandonment in the Fiat continues, nor can I do less than feel the murmur of Its Life. Not feeling Its Murmur that murmurs and gives Light, murmurs and strengthens, murmurs and lets one feel Its Life that warms, and Transforms one into Its Own, would be to not have life anymore.”
Genesis 1:2 (CPDV) — “But the earth was empty and unoccupied, and darknesses were over the face of the abyss; and so the Spirit of God was brought over the waters” The DW’s continuous murmur over the soul corresponds to the Spirit’s creative hovering over the primordial deep; the life that warms and transforms is the ongoing form of the first creative breath. Typological
1 Kings 19:12 — “After the earthquake a fire passed; but the LORD was not in the fire. After the fire, there was a still small voice.” Elijah recognized God not in the spectacular but in the “low whisper” / “still small voice”; the DW’s Murmur is this same modality of divine presence — constant, quiet, unmistakable. Affective/meditative
The Excess of Love — Every Act of Redemption Directed at Man
“in all Our Works there was always an Excess of Love toward man, and one Excess gave Me the push to do another one… Every Act that I did, every Pain, I can say even every Breath, was directed at him… I bound Myself to him in brotherly Love in order to place him with Me as the Offspring of My Celestial Father.”
John 3:16 — “For God so loved the world, that he gave his only born Son, that whoever believes in him should not perish, but have eternal life.” The first and most concentrated statement of the excess-of-love structure: the giving of the Son is the supreme Excess from which every subsequent disbursement flows. Direct doctrinal parallel
Romans 5:20 — “The law came in that the trespass might abound; but where sin abounded, grace abounded more exceedingly,” The excess-of-love logic in its most formal Pauline statement: each deficiency of human love gives the push for an excess of divine grace. Direct doctrinal parallel
Ephesians 2:4-5 — “But God, being rich in mercy, for his great love with which he loved us, even when we were dead through our trespasses, made us alive together with Christ—by grace you have been saved—” The richness of mercy as the operative ground of the excess; being “made alive together with Christ” corresponds to being given “the New Life that I had brought from Heaven.” Direct doctrinal parallel
Hebrews 2:10-11 — “For it became him, for whom are all things and through whom are all things, in bringing many children to glory, to make the author of their salvation perfect through sufferings. For both he who sanctifies and those who are sanctified are all from one, for which cause he is not ashamed to call them brothers,” The brotherly love in which Jesus bound Himself to man and the path through suffering as Excess are both present: the fraternal relationship is established precisely through the suffering acts directed at man. Direct doctrinal parallel
Galatians 4:4-5 — “But when the fullness of the time came, God sent out his Son, born to a woman, born under the law, that he might redeem those who were under the law, that we might receive the adoption as children.” The “place him with Me as the Offspring of My Celestial Father” is the adoption theology in its most personal form; the purpose of the Excess was filial restoration. Direct doctrinal parallel
The Humanity as Sanctuary and Depositary — Head of the Human Family
“I made of My Humanity the Depositary of all the works, sacrifices, and steps of man. Look at Me, how I keep everything enclosed in Me… In the Sanctuary of My Holy Humanity I enclosed everyone… Passing through Me I give them the Value as if they were My Works, Prayers and Sacrifices. The Virtue of the Head descends into the members, makes a mixture of everything, and I give to them the Value of My Merits, such that the creature finds himself in Me, and I as Head find Myself in them.”
This is the entry’s theological center and a significant RPT-1 advance: the formal Christological ground for the creature’s acts receiving divine value is named as the Head/Members doctrine — the Virtue of the Head descends into the members.
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 “Virtue of the Head descends into the members” is the precise Pauline description here: from the Head, through every joint, the whole body is built up. Direct doctrinal parallel
Colossians 1:18-20 — “He is the head of the body, the assembly, who is the beginning, the firstborn from the dead, that in all things he might have the preeminence. For all the fullness was pleased to dwell in him, and through him to reconcile all things to himself by him, whether things on the earth or things in the heavens, having made peace through the blood of his cross.” The Head “enclosed in Himself” the fullness of divinity so that all things reconciled through Him receive that fullness; the Sanctuary of the Holy Humanity is the dwelling of this fullness. Direct doctrinal parallel
1 Corinthians 12:12-27 — “For as the body is one and has many members, and all the members of the body, being many, are one body; so also is Christ. For in one Spirit we were all baptized into one body, whether Jews or Greeks, whether bond or free; and were all given to drink into one Spirit. For the body is not one member, but many. If the foot would say, “Because I’m not the hand, I’m not part of the body,” it is not therefore not part of the body. If the ear would say, “Because I’m not the eye, I’m not part of the body,” it’s not therefore not part of the body. If the whole body were an eye, where would the hearing be? If the whole were hearing, where would the smelling be? But now God has set the members, each one of them, in the body, just as he desired. If they were all one member, where would the body be? But now they are many members, but one body. The eye can’t tell the hand, “I have no need for you,” or again the head to the feet, “I have no need for you.” No, much rather, those members of the body which seem to be weaker are necessary. Those parts of the body which we think to be less honorable, on those we bestow more abundant honor; and our unpresentable parts have more abundant modesty, while our presentable parts have no such need. But God composed the body together, giving more abundant honor to the inferior part, that there should be no division in the body, but that the members should have the same care for one another. When one member suffers, all the members suffer with it. When one member is honored, all the members rejoice with it. Now you are the body of Christ, and members individually.” The “little good as well as the great” that Jesus watches over in the Sanctuary corresponds exactly to what Paul names as indispensable: the smallest member’s act receives the honor that belongs to the whole Body. Direct doctrinal parallel
John 15:4-5 — “Remain in me, and I in you. As the branch can’t bear fruit by itself unless it remains in the vine, so neither can you, unless you remain in me. 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 “passing through Me” structure: the branch’s fruit has the value of the vine’s life precisely because it passes through the vine to reach its expression. Direct doctrinal parallel
John 14:20 — “In that day you will know that I am in my Father, and you in me, and I in you.” The mutual indwelling of Head and Members most directly stated: “the creature finds himself in Me, and I as Head find Myself in them” is the Luisian form of this verse. Direct doctrinal parallel
Hebrews 7:25 — “Therefore he is also able to save to the uttermost those who draw near to God through him, seeing that he lives forever to make intercession for them.” The “passing through Me” has Hebrews’ priestly structure: the creature’s works pass through the great High Priest and receive the value of His perpetual intercession. Direct doctrinal parallel
2 Corinthians 5:21 — “For him who knew no sin he made to be sin on our behalf, so that in him we might become the righteousness of God.” The exchange-of-value logic at its most formal: our works receive His righteousness because He took our condition; the Depositary mechanism rests on this Pauline foundation. Direct doctrinal parallel
Galatians 3:27 — “For as many of you as were baptized into Christ have put on Christ.” Being in the Sanctuary of the Holy Humanity corresponds to having “put on Christ” — the creature’s acts are now clothed with the Head’s dignity. Direct doctrinal parallel
Love Never Says “Enough” — New Inventions of Love and the DW Kingdom
“The nature of Divine Love is to always form New Inventions of Love in order to give Love and receive Love… after My Humanity I want to make follow the large field of My Divine Will, which will do incredible things for Love of creatures. This is the reason for Its Knowledges, Its Wanting to reign. If It does not reign, how can It give liberally, to make a display of Its Surprises of Love?”
This is a major TGF-1 advance: the DW Kingdom is named as the next “Excess of Love” in the sequential logic — Redemption was one Excess; the DW Kingdom is what follows it.
1 John 4:8, 16 — “God is love. … God is love, and he who remains in love remains in God, and God remains in him.” The reason love can never say “enough” is that it is not a divine attribute but the divine nature; a nature cannot exhaust itself without ceasing to be. Direct doctrinal parallel
Ephesians 3:20-21 — “Now to him who is able to do exceedingly abundantly above all that we ask or think, according to the power that works in us, to him be the glory in the assembly and in Christ Jesus to all generations, forever and ever. Amen.” The “incredible things” and “Surprises of Love” that the DW Kingdom will bring correspond to the divine capacity to do “far more abundantly than all that we ask or think.” Direct doctrinal parallel
1 Corinthians 2:9 — “But as it is written, “Things which an eye didn’t see, and an ear didn’t hear, which didn’t enter into the heart of man, these God has prepared for those who love him.” The “incredible things” the DW will do when It reigns correspond to what God has prepared but has not yet been revealed; the DW Kingdom is the disclosure of what the eye has not yet seen. Direct doctrinal parallel
Romans 8:38-39 — “For I am persuaded that neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers, nor height, nor depth, nor any other created thing will be able to separate us from God’s love which is in Christ Jesus our Lord.” The love that will never say “enough” is the love from which nothing can separate; the immensity of the divine love is its inability to be bounded. Direct doctrinal parallel
Ephesians 1:9-10 — “making known to us the mystery of his will, according to his good pleasure which he purposed in him to an administration of the fullness of the times, to sum up all things in Christ, the things in the heavens and the things on the earth, in him.” The DW Kingdom as the pre-decreed plan for the fullness of time, following and completing the Redemption in the single mystery of His will. Direct doctrinal parallel
Revelation 21:5 — “He who sits on the throne said, “Behold, I am making all things new.” He said, “Write, for these words of God are faithful and true.” The “New Inventions of Love” correspond to the eschatological newness; each Excess of Love is an instance of the divine act of making all things new. Direct doctrinal parallel
STAGE TWO — Comparison with Hogan’s Commentary
CORRESPONDENCES
John 15 (vine/branches) — Both identify this for the Head/Members / “passing through Me” structure. Hogan cites it explicitly for “I constituted myself the head of the human family in order to unite all creatures with me.”
1 Corinthians 12 (Body/Members) — Both identify this for the one-Body-many-members doctrine. Hogan cites the first twelve verses explicitly.
John 14:20 — Both identify this for “the creature finds himself in Me, and I as Head find Myself in them.” Hogan cites John 14:20-21 explicitly.
1 John 4:7-8 — Both identify “God is love” as the anchor for “love never says enough.” Hogan cites 1 John 4:7 explicitly.
The Adoption/Sonship theme — Both address the “Offspring of My Celestial Father” language as Luke 15 (prodigal son restored to sonship) and Galatians 4. Hogan notes “oblique reference to the prodigal son… the human race is the prodigal son that needed to come back and have his sonship restored.”
DEVIATIONS
Ephesians 4:15-16 vs. 1 Corinthians 12 for “Virtue of the Head descends into the members”: Stage One identifies Ephesians 4:15-16 as the more precise anchor for the virtue-descending-through-every-joint language; Hogan uses 1 Corinthians 12 for the Body/Members structure more broadly. These are complementary: 1 Corinthians 12 establishes the body’s constitution; Ephesians 4:15-16 describes the mechanism of descent from Head to members specifically.
2 Corinthians 5:21 vs. no Hogan citation for the exchange-of-value: Stage One identifies 2 Corinthians 5:21 as the formal doctrinal ground for the creature’s works receiving divine value through the exchange (He took our condition; we receive His righteousness). Hogan explains the mechanism pastorally (“whatever this hand or arm does, I’m doing it”) without citing 2 Corinthians 5:21. These are complementary: Hogan’s illustration is persuasive; 2 Corinthians 5:21 provides the formal doctrinal ground.
ADDITIONS — MINE
- Genesis 1:2 — Spirit hovering over the deep / DW’s creative murmur as ongoing form of first creative breath
- 1 Kings 19:12 — still small voice / divine presence recognized in the continuous murmur
- Romans 5:20 — where sin increased grace abounded / excess-of-love structure formally stated
- Ephesians 2:4-5 — rich in mercy / great love / made alive together with Christ
- Hebrews 2:10-11 — bringing many sons to glory / fraternal relationship through suffering
- Galatians 4:4-5 — fullness of time / adoption as fruit of Redemption
- Ephesians 4:15-16 — whole body joined from the Head through every joint / virtue descending into members
- Colossians 1:18-20 — Head of the Body / fullness of God dwelling in Him / reconciling all things
- Hebrews 7:25 — save to the uttermost / always lives to intercede / creature’s works passing through the great High Priest
- 2 Corinthians 5:21 — made him to be sin / we become righteousness / formal exchange-of-value ground
- Galatians 3:27 — put on Christ / works clothed with the Head’s dignity
- Ephesians 3:20-21 — far more abundantly than all we ask or think / DW Kingdom Surprises
- 1 Corinthians 2:9 — what no eye has seen / what God has prepared / DW Kingdom’s incredible things
- Romans 8:38-39 — nothing can separate from the love of God / unboundedness of divine love
- Ephesians 1:9-10 — mystery of his will / plan for fullness of time / DW Kingdom as pre-decreed completion
- Revelation 21:5 — making all things new / New Inventions of Love as eschatological renewal
ADDITIONS — HERS
Isaiah 61:1-3 (Messianic program) — Hogan invokes Jesus’ healing miracles as the total reconstitution of humanity, developing the idea that each miracle (opening eyes of the blind, unstopping ears of the deaf, raising the dead) represents what Jesus was doing for the whole human race. Isaiah 61 is the implicit scriptural background: “The Spirit of the Lord GOD is upon me, because the LORD has anointed me to bring good news to the poor; he has sent me to bind up the brokenhearted, to proclaim liberty to the captives.” Each redemptive act directed at man is an instance of this program.
Luke 15:11-32 (Prodigal Son) — Hogan identifies the “Offspring of My Celestial Father” language as an oblique reference to the prodigal son restored to sonship, reading it as the entire human race in the prodigal condition. The implicit scriptural background for the sonship-restoration is Luke 15 alongside Galatians 4:4-7.
VIP / SPECIAL DESIGNATIONS
No VIP designation from Hogan for this entry.
STAGE TWO SYNTHESIS
Two traditions carry the primary weight. The first is the Head/Members tradition — Ephesians 4:15-16, Colossians 1:18-20, 1 Corinthians 12, John 15:4-5 — which provides the Christological architecture for the Sanctuary/Depositary image. The Humanity of Jesus as Sanctuary is not a poetic conceit but the ontological structure by which the creature’s acts pass through the Head and receive divine value; Hebrews 7:25 provides the priestly frame, and 2 Corinthians 5:21 provides the exchange-of-value ground. The second tradition is the love-that-exceeds — 1 John 4:8, Romans 5:20, Ephesians 3:20-21, 1 Corinthians 2:9 — which grounds the DW Kingdom as the next “Excess of Love” in a sequence that cannot reach a final term. The shared anchor across both Stage One and Hogan is John 14:20 (“you in me and I in you”), which names the mutual indwelling that is both the ground of the Sanctuary and the telos of the love that never says enough. Hogan’s Isaiah 61 reference enriches the “every act directed at man” movement: the healing miracles as the visible form of the total reconstitution, each one a sign of what was being done for the entire human race invisibly.
Cross-Entry Synthesis
Volume 32 — September 24, 1933 “The Humanity of Our Lord, Sanctuary and Custodian of all the works of creatures. How Love never says ‘enough.‘”
The Murmur of the DW’s Life — The Sea of Abandonment
Stage One identified two distinct registers for the Murmur. Genesis 1:2 (the Spirit hovering over the deep) provides the cosmological depth: the DW’s continuous presence as the ongoing form of the first creative act — the same hovering that preceded creation is now the murmur over the soul in abandonment. 1 Kings 19:12 provides the experiential register: the divine presence recognized not in spectacle but in the “still small voice” / “low whisper.” Both anchors converge on the same truth: the DW’s murmur is the most primordial mode of divine presence, both more ancient and more intimate than any dramatic encounter.
Hogan’s commentary extends this with the image of the fish in the ocean — “she’s a submarine” — the creature entirely surrounded by the medium that sustains her, deep below the surface where ordinary light and heat no longer reach. This brings Genesis 1:2’s “hovering over the deep” down into personal experience: the soul in abandonment is not at the surface of the divine life but in its depths.
The Excess of Love — Every Act of Redemption Directed at Man
The “excess of love” structure — one Excess giving the push for another — is one of the most theologically precise formulations of the Redemption’s logic in the corpus. Stage One identified Romans 5:20 as the formal Pauline statement: “where sin increased, grace abounded all the more.” The Luisian formulation goes further: it is not only the magnitude of sin that triggers the Excess but the nature of love itself, which cannot be satisfied with a proportionate response.
Hebrews 2:10-11 provides the most complete single anchor for this movement: the one who “brings many sons to glory” does so through suffering, and this is “fitting” — the word describes a necessity that flows from the character of what God is doing. The “brotherly Love” in which Jesus bound Himself to man is not a condescension but the natural consequence of sharing one source with those He sanctifies (“he who sanctifies and those who are sanctified all have one source”). Galatians 4:4-5 adds the temporal dimension: this Excess occurred at the “fullness of time,” corresponding to the entry’s logic that each Excess arrives at its appointed moment.
Hogan’s contribution here is both exegetical and pastoral. She reads every miracle of Jesus in the Gospels as a sign of the total reconstitution being performed on the entire human race: the healing of physical blindness = spiritual sight opened; the raising of the dead = the possibility of resurrection from any depth of spiritual death. The implicit scriptural background is Isaiah 61:1-3 (the Messianic program); each act directed at man is an instance of this program enacted. This reading extends Stage One’s citations into the pastoral register: the Excess of Love was not only suffered and offered but continuously enacted in visible signs as well.
The Humanity as Sanctuary and Depositary — Head of the Human Family
This is the theological center of the entry and its most significant doctrinal contribution. The combined analysis reveals the Sanctuary/Depositary image as resting on two mutually supporting Scriptural traditions.
The first is the Body/Head tradition. Hogan cites 1 Corinthians 12 for the one-body-many-members constitution; Stage One adds Ephesians 4:15-16 for the specific mechanism: from the Head “the whole body, joined and held together by every joint with which it is equipped, when each part is working properly, makes the body grow.” The “Virtue of the Head descends into the members, makes a mixture of everything” is precisely this: the Head’s life activating every joint and part. The smallest act of the smallest member is caught up in this transmission. Colossians 1:18-20 grounds the cosmic scope: the fullness of God dwelling in Him means the Sanctuary is of infinite capacity, able to enclose every human work without being diminished.
The second is the priestly/exchange tradition. Hebrews 7:25 (“able to save to the uttermost… since he always lives to make intercession”) provides the priestly structure of “passing through Me”: the creature’s works do not merely receive the Head’s imprimatur; they pass through the perpetual intercession of the great High Priest and are thus raised to His level. 2 Corinthians 5:21 provides the exchange-of-value foundation: He became what we are so that we might become what He is; the creature’s works receiving His value is the structural extension of this foundational exchange into the domain of daily acts. The Head does not merely improve the member’s works; He makes them His.
John 14:20 is the shared anchor: “you in me and I in you” names the mutual indwelling that is both the ground of the Sanctuary and its result. Hogan develops the practical implication precisely: whatever the arm does, the person does; whatever the member does, the Head does. This is not imputed value at a distance but the organic transmission proper to members of one body.
Love Never Says “Enough” — New Inventions of Love and the DW Kingdom
The combined analysis confirms this movement as a major TGF-1 advance. Stage One identified the theological structure: 1 John 4:8 provides the necessary foundation (“God is love” — a nature, not an attribute), while Romans 5:20 provides the historical pattern (grace always exceeding sin). Together they show that love’s inability to say “enough” is not arbitrary generosity but a consequence of what God is: an infinite nature cannot be bounded by any finite response, however complete.
Hogan correctly identifies the sequential logic: Redemption was the first massive Excess; the DW Kingdom is what follows. The entry names this explicitly: “after My Humanity I want to make follow the large field of My Divine Will.” This “after… follow” structure is the most formally sequential single-entry TGF-1 statement in the corpus to this point in Batch 5: not merely that the three Fiats are related, but that they follow each other in an ordered sequence driven by the same inner logic of love-that-cannot-be-satisfied.
Ephesians 3:20-21 and 1 Corinthians 2:9 together frame the DW Kingdom’s character: “far more abundantly than all that we ask or think” and “what no eye has seen, nor ear heard, nor the heart of man imagined” — the Kingdom is precisely the realm where the “Surprises of Love” exceed all expectation. The reason for the Knowledges, the reason for the DW’s wanting to reign, is disclosed: love that cannot give liberally while restrained will not be restrained. The DW Kingdom is the structure by which love’s liberality can be fully expressed.
Synthesis Conclusion
Dominant biblical imagination: The entry moves within a single arc from excess to sanctuary to inexhaustible love. The excess-of-love in Redemption (Romans 5:20, Ephesians 2:4-5, Hebrews 2:10-11) establishes what kind of God is acting; the Sanctuary/Depositary of the Holy Humanity (Ephesians 4:15-16, 1 Corinthians 12, John 15:4-5, 2 Corinthians 5:21) establishes what He has built with what He suffered; and the love-that-never-says-enough (1 John 4:8, Ephesians 3:20-21, 1 Corinthians 2:9) establishes why this building will never stop. The three movements are the same love viewed from three angles: its past excess, its present structure, and its future trajectory.
Most load-bearing scriptural traditions:
- Ephesians 4:15-16 / Colossians 1:18-20 / 1 Corinthians 12 / John 14:20 — the Head/Members architecture as the ontological ground of the Sanctuary; the creature’s works receiving divine value is not exceptional grace but the structural consequence of being a member of the Body
- Hebrews 2:10-11 / 2 Corinthians 5:21 / Galatians 4:4-5 — the exchange-of-condition logic underlying the exchange-of-value: He took our condition so that our acts could receive His worth
- 1 John 4:8 / Romans 5:20 / Ephesians 3:20-21 — love as divine nature that cannot be bounded; the TGF-1 sequential logic of each Excess giving the push for the next
Three findings of most theological significance:
The first is the Sanctuary/Depositary image as the most formally complete statement of the RPT-1 Christological ground in the corpus to this point. “Passing through Me I give them the Value as if they were My Works” names the mechanism explicitly: the creature’s acts pass through the Head and receive His value — not by the creature’s perfection but by the structure of the Body. Ephesians 4:15-16 provides the precise anatomy of this mechanism: the Head’s virtue descends through every joint. This formally grounds RPT-1 not in the creature’s capacity but in the ontological constitution of the Body.
The second is the sequential TGF-1 statement: “after My Humanity I want to make follow the large field of My Divine Will.” The word “after” and the word “follow” together make this the most formally sequential single-entry statement of the Redemption-to-DW-Kingdom transition in the corpus. The DW Kingdom is the next Excess in a sequence driven by love that cannot stop — not an alternative to Redemption but its consequence and completion.
The third is the integration of the two movements through the love-nature statement: “The nature of Divine Love is to always form New Inventions of Love in order to give Love and receive Love.” Both the Sanctuary (the structure built by Redemption) and the DW Kingdom (the structure to be built next) are expressions of this single nature. The same love that made the Incarnation necessary makes the DW Kingdom’s coming certain — and for the same reason: love of this nature cannot rest until it has given and received to the full extent of its capacity, which is infinite.
Observation Notes
See this note in volume context →
32-1933-09-24
TGF-1 advance — DW-Kingdom-as-next-Excess-of-Love / sequential-completion: “after My Humanity I want to make follow the large field of My Divine Will, which will do incredible things for Love of creatures. This is the reason for Its Knowledges, Its Wanting to reign.” The “after… follow” formulation is the most formally sequential single-entry TGF-1 statement of the Redemption-to-DW-Kingdom transition to this point in Volume 32: the DW Kingdom is explicitly named as the next ordered Excess in the love-logic that drove the Incarnation, governed by the same inner principle — “one Excess gave Me the push to do another one.”
RPT-1 advance — Christological-ground-of-Head/Members formally named: “Passing through Me I give them the Value as if they were My Works, Prayers and Sacrifices. The Virtue of the Head descends into the members, makes a mixture of everything, and I give to them the Value of My Merits.” This is the most formally explicit statement in the corpus to this point of the Christological ground of RPT-1: the creature’s acts receive divine value not by their own merit but by passing through the Head, whose Virtue descends through every member. Ephesians 4:15-16 provides the precise anatomy; 2 Corinthians 5:21 provides the exchange-of-condition foundation. Prior RPT-1 registers have concerned the mechanism and extent of the representative prayer; this register names the structural ground in the ontology of the Body.