This page has three parts: Independent Biblical Identification, Cross-Entry Synthesis, and Observation Notes.
32-1933-10-01 Biblical Resonance Analysis
Volume 32 — October 1, 1933 “Enchanting scenes that Jesus enjoys in the soul who Lives in His Will. Continuous call that God and the creature make.”
STAGE ONE — Independent Biblical Identification
Mutual Ascent and Descent — The DW’s Continuous Presence
“Let Me descend into the depth of all your acts, and I will make you Rise into the heights of My Act. We will compete: you to Ascend, and I to descend.”
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.” The mutual ascent/descent of creature and DW fulfills the Christological form of Jacob’s Ladder: the Son of Man is the meeting point at which the human ascends to divine heights and the divine descends to creaturely depths; each DW act is this exchange in miniature. Christological/Trinitarian
Genesis 28:12 (CPDV) — “And he saw in his sleep: a ladder standing upon the earth, with its top touching heaven, also, the Angels of God ascending and descending by it” The type that John 1:51 fulfills; the “compete” of mutual ascent/descent was already written into the architecture of communion between earth and heaven. Typological
2 Corinthians 12:9 — “He has said to me, “My grace is sufficient for you, for my power is made perfect in weakness.” Most gladly therefore I will rather glory in my weaknesses, that the power of Christ may rest on me.” The DW’s descent into the depths of creaturely weakness is the condition of the creature’s rise to divine heights; the “strong in the weak” is not despite but precisely through the weakness. Direct doctrinal parallel
Isaiah 40:31 — “but those who wait for the LORD will renew their strength. They will mount up with wings like eagles. They will run, and not be weary. They will walk, and not faint.” The ascent enabled by the divine descent; even sleep (for which the DW wants to give Its Divine Rest) is held within this renewal — the waiting itself is the form of ascent. Direct doctrinal parallel
The Enchanting Scene — MEC-1 at Its Most Formally Explicit
“there is no scene that moves Me and enraptures Me more, than to see the human littleness under the Empire of My Will: the Divine in the human, the Great in the littleness, the Strong in the weak, that hiding in each other, Conquer each other in turn. It is so Beautiful, so enchanting, that I find the Pure Joys, the Divine Happiness, that the creature can give Me… I can say that I leave Heaven, while I remain in order to come to enjoy the Pure Joys that My Divine Will knows how to give Me in the little circle of the creature on earth.”
This is the most formally explicit MEC-1 statement in the corpus: the divine delight (Pure Joys, Divine Happiness, the sweet Enchantment) at seeing the creature under the Empire of the DW is named precisely as what moves and enraptures God most, and as what causes Him to “leave Heaven while remaining” to receive it.
Zephaniah 3:17 — “The LORD, your God, is among you, a mighty one who will save. He will rejoice over you with joy. He will calm you in his love. He will rejoice over you with singing.” The divine rejoicing and exulting over the creature corresponds to the “Pure Joys” and “Divine Happiness” of the enchanting scene; the God who “exults with loud singing” is the same one who says no scene enraptures Him more. Direct doctrinal parallel
1 Corinthians 1:27-28 — “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,” The divine preference for the little and weak as the theater of greatest Prodigies is the Pauline form of the enchanting scene: the “Great in the littleness” is God’s consistent chosen mode of revelation. Direct doctrinal parallel
Isaiah 57:15 — “For the high and lofty One who inhabits eternity, whose name is Holy, says: “I dwell in the high and holy place, with him also who is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite.” The Holy and Immense One “hiding” in human littleness and the creature “hiding” in God — both are present in Isaiah’s dual dwelling-place of the Holy One. Direct doctrinal parallel
Song of Songs 6:5 — “Turn away your eyes from me, for they have overcome me. Your hair is like a flock of goats, that lie along the side of Gilead.” The “Conquer each other in turn” — the mutual conquest — has its most direct affective anchor in the Solomonic description of the beloved overwhelming the lover; the creature’s love, by being God’s own DW returned in the channel of the human will, is precisely what God cannot withstand. Affective/meditative
The Continuous Call — Creature Calling All Divine Attributes
“one who does My Divine Will, and lets Its Life flow in her acts, continuously calls God and all His Attributes. God hears Himself always called by the creature: now she calls Him because she wants His Power, now she wants His Love, now because she wants His Sanctity, His Light, His Goodness, His Imperturbable Peace.”
This is a FSB-1 advance: the creature living in the DW becomes the continual caller of all the divine Attributes, summoning each in turn through her acts.
Psalm 42:1-2 — “For the Chief Musician. A contemplation by the sons of Korah. As the deer pants for the water brooks, so my soul pants after you, God. My soul thirsts for God, for the living God. When shall I come and appear before God?” The continuous call as the expression of existential thirst; the soul in DW calls “Power… Love… Sanctity… Light… Goodness… Peace” with the urgency of the deer’s panting. Affective/meditative
Jeremiah 33:3 — “‘Call to me, and I will answer you, and will show you great and difficult things, which you don’t know.’” The divine promise to answer the call underwrites the entire exchange: God remains waiting for the creature in order to give what she asks because He Himself has promised this. Direct doctrinal parallel
1 Corinthians 1:30 — “Because of him, you are in Christ Jesus, who was made to us wisdom from God, and righteousness and sanctification, and redemption,” Christ as the embodiment of all the Attributes the creature calls upon; in calling Power, Love, Sanctity, Light, Goodness, Peace, the creature is calling the totality of what Christ was made for her. Direct doctrinal parallel
James 4:8 — “Draw near to God, and he will draw near to you. Cleanse your hands, you sinners. Purify your hearts, you double-minded.” The mutual call compressed into its simplest form: the creature draws near (calls), God draws near (responds); the “always calling each other” of the entry is the infinite elaboration of this two-line exchange. Direct doctrinal parallel
Philippians 4:7 — “And the peace of God, which surpasses all understanding, will guard your hearts and your thoughts in Christ Jesus.” The “Imperturbable Peace” the creature calls upon in her DW acts corresponds to this Pauline peace: it surpasses understanding precisely because it is divine, not humanly constructed. Direct doctrinal parallel
The Continuous Act — Mutual Binding, and the Contrast with Human Volition
“God Calls the soul and the soul calls God, and this always calling each other… forms the Life of My Will in the creature… One continuous Act encloses such Power, that God does not know how to unbind Himself from the creature, nor she from God. Rather they feel the Irresistible need of remaining Bound with each other… a changeable character, a broken work, is the true sign of living of human volition, that does not know how to give either Firmness, or Peace.”
John 17:21-23 — “that they may all be one; even as you, Father, are in me, and I in you, that they also may be one in us; that the world may believe that you sent me. The glory which you have given me, I have given to them, that they may be one, even as we are one, I in them, and you in me, that they may be perfected into one, that the world may know that you sent me and loved them, even as you loved me.” The mutual binding so tight that God does not know how to unbind Himself is the fulfillment of the high priestly prayer’s “that they may become perfectly one”; the prayer’s telos is the irresistible binding of the Continuous Act. 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 “irresistible need of remaining Bound” has its Pauline form here: the love that nothing can separate is the same love that produces the binding the creature and God cannot undo. Direct doctrinal parallel
Hosea 11:8 — “How can I give you up, Ephraim? How can I hand you over, Israel? How can I make you like Admah? How can I make you like Zeboiim? My heart is turned within me, my compassion is aroused.” The divine incapacity to unbind — “God does not know how to unbind Himself from the creature” — has its most direct OT anchor in Hosea’s anguish: the same God who cannot give up Ephraim cannot unbind Himself from the creature in whom His Will lives. Direct doctrinal parallel
Song of Songs 8:6-7 — “Set me as a seal on your heart, as a seal on your arm; for love is strong as death. Jealousy is as cruel as … Many waters can’t quench love, neither can floods drown it.” The mutual sealing as the biblical image of the irresistible binding; the love that “many waters cannot quench” is the ground of the Continuous Act’s indelible bond. Affective/meditative
James 1:8 — “He is a double-minded man, unstable in all his ways.” The “changeable character” of human volition has its precise Scriptural diagnostic here: double-mindedness produces instability; the absence of DW primacy means the human will oscillates without foundation. Direct doctrinal parallel
1 Corinthians 15:58 — “Therefore, my beloved brothers, be steadfast, immovable, always abounding in the Lord’s work, because you know that your labor is not in vain in the Lord.” Steadfast/immovable corresponds exactly to the “Continuous Act” of DW life; “changeable character” is the opposite of what the Pauline exhortation calls for, and is here traced to its root: the human volition without DW primacy. Direct doctrinal parallel
STAGE TWO — Comparison with Hogan’s Commentary
CORRESPONDENCES
John 1:51 (Jacob’s Ladder / angels ascending and descending) — Both identify this for the mutual ascent/descent structure. Hogan cites it explicitly: “there you have Jacob’s ladder again.”
2 Corinthians 12:9 (“power is made perfect in weakness”) — Both identify this for “the Strong in the weak.” Hogan cites it explicitly twice.
The FSB-1 / Attribute-calling structure — Both develop the creature calling each divine Attribute in turn. Hogan elaborates pastorally: “how much we need to call upon the light of God today… how much we need to call on his life… how much we need to call on his love.” The implicit scriptural background Hogan draws on is the tradition of intercessory prayer reaching for specific divine attributes.
DEVIATIONS
Genesis 28:12 (Jacob’s Ladder type) vs. John 1:51 alone: Stage One includes Genesis 28:12 as the typological antecedent that John 1:51 fulfills. Hogan moves directly to the Christological fulfillment (John 1:51). These are not competing but complementary: Genesis 28:12 supplies the OT depth that John 1:51 names as accomplished “in the Son of Man.” The type illuminates why the ladder motif carries so much freight.
John 17:21-23 vs. no Hogan citation for the mutual binding: Stage One identifies the High Priestly Prayer as the anchor for “God does not know how to unbind Himself from the creature.” Hogan develops this pastorally but cites no Scripture for the binding. The High Priestly Prayer is the most theologically precise anchor: “that they may become perfectly one” names the telos of exactly this irresistible mutual binding.
ADDITIONS — MINE
- Genesis 28:12 — Jacob’s ladder / OT type for the mutual ascent-descent fulfilled in John 1:51
- Isaiah 40:31 — mount up with wings / ascent enabled by the divine descent; even sleep renewed
- Zephaniah 3:17 — exults over you with loud singing / divine rejoicing at the creature’s response
- 1 Corinthians 1:27-28 — God chose the weak and foolish / the little/weak as theater of greatest Prodigies
- Isaiah 57:15 — Holy and Immense One dwelling with the lowly spirit / divine-in-human hiding
- Song of Songs 6:5 — her eyes overwhelm him / mutual conquest; creature’s love conquers God
- Psalm 42:1-2 — soul thirsts for God / continuous call as existential panting
- Jeremiah 33:3 — call to me and I will answer / divine promise undergirding the exchange
- 1 Corinthians 1:30 — Christ as all the Attributes / embodiment of what is called upon
- James 4:8 — draw near to God and he will draw near / mutual-call compressed
- Philippians 4:7 — peace surpassing understanding / Imperturbable Peace of the DW
- John 17:21-23 — perfectly one / telos of the irresistible mutual binding
- Romans 8:38-39 — nothing can separate from the love of God / Continuous Act’s indelible bond
- Hosea 11:8 — how can I give you up / divine incapacity to unbind Himself
- Song of Songs 8:6-7 — seal upon the heart / love strong as death / irresistible binding
- James 1:8 — double-minded man unstable in all his ways / diagnostic of human volition’s changeableness
- 1 Corinthians 15:58 — steadfast immovable / contrast with changeable/broken character
ADDITIONS — HERS
No scriptural additions from Hogan unique to this entry. Hogan’s commentary is primarily pastoral development of the Continuous Act theology, extending Stage One’s citations without introducing new textual anchors. Her most significant contribution is the nanoparticles illustration near the close — God working hidden wonders in the soul in the same way scientists achieve marvellous effects through the infinitely small — and the observation that the soul’s external appearance remains unchanged while the interior transformation proceeds invisibly. The implicit scriptural background for the “hidden in the creature” register is Colossians 3:3: “your life is hidden with Christ in God.”
VIP / SPECIAL DESIGNATIONS
No VIP designation from Hogan for this entry.
STAGE TWO SYNTHESIS
The entry operates within three converging scriptural traditions. The first is the Jacob’s Ladder / mutual-ascent-descent tradition (Genesis 28:12; John 1:51), which frames the entire entry’s dynamic: the DW descending into the creature’s acts while the creature rises to the heights of the DW Act is the ongoing form of heaven-earth communion. The second is the divine delight tradition (Zephaniah 3:17; 1 Corinthians 1:27-28; Song of Songs 6:5), which grounds the enchanting scene as a matter of doctrinal weight rather than devotional decoration: God’s delight in the little/weak is a formal principle of his creative and redemptive action. The third is the binding/inseparability tradition (John 17:21-23; Romans 8:38-39; Hosea 11:8), which names the telos of the Continuous Act: mutual binding so total that neither party knows how to undo it. The load-bearing anchor not reached by Hogan is John 17:21-23 — the High Priestly Prayer’s “that they may become perfectly one” — which names the goal of the entire mutual-call theology as the fulfillment of Christ’s own intercessory desire at the Last Supper.
Cross-Entry Synthesis
Volume 32 — October 1, 1933 “Enchanting scenes that Jesus enjoys in the soul who Lives in His Will. Continuous call that God and the creature make.”
Mutual Ascent and Descent — The DW’s Continuous Presence
Stage One identified Genesis 28:12 and John 1:51 as the typological and Christological anchors for the mutual ascent/descent. Hogan moves directly to John 1:51 and names the structure precisely: “the acts of the human soul ascend and the acts of the divine come down and the two meet and that becomes a human and divine act.” This is an accurate gloss: the meeting-point is the act, not an abstract mystical union. The DW descends into the creature’s prayer, suffering, labor, and even sleep; the creature’s acts rise to divine heights because the DW inhabits their depths.
Genesis 28:12 enriches this by showing that the ascending-and-descending pattern preceded the Incarnation: it was already written into the structure of created existence that the creaturely and divine would interpenetrate through a continuous passage. John 1:51’s “Son of Man” identifies where this passage is definitively located — not in a place but in a person. The creature’s acts in DW pass through the same point: the Son of Man who is the living Ladder.
2 Corinthians 12:9 (“my power is made perfect in weakness”) shared by both Stage One and Hogan provides the operative principle: the Strong descends into the weak not despite the weakness but through it. The weakness is not an obstacle to the divine descent but its preferred medium. Isaiah 40:31 adds the restorative dimension: the creature who waits (the stillness and abandonment of Movement 1) is the one who mounts up with wings — the waiting IS the form of ascent.
The Enchanting Scene — MEC-1 at Its Most Formally Explicit
This is the most formally developed MEC-1 statement in the corpus. The enumeration of what Jesus finds in the scene is precise: the divine in the human, the great in the littleness, the strong in the weak, the mutual hiding, the conquest each way — and the result: “Pure Joys, Divine Happiness.” The word “enchanting” appears twice in the entry (in the title and in Jesus’ statement), marking the Enchantment as the defining category of this doctrinal moment. The creature’s return of the DW through the channel of the human will forms “the sweet Enchantment of her Creator Himself” — the Enchantment is bilateral, not merely the creature’s experience.
Stage One’s Zephaniah 3:17 provides the most direct scriptural anchor: “he will exult over you with loud singing.” The divine exulting corresponds exactly to the “Pure Joys and Divine Happiness” of the enchanting scene; this is not devotional excess but the prophetic form of the same declaration. Hogan develops this pastorally: the Lord finds paradise not only in heaven but in the soul who lives in the DW, and this is what He “leaves heaven while remaining” to receive. The pastoral application matches Stage One’s Isaiah 57:15 — the Holy and Immense One who inhabits eternity choosing to dwell with the lowly spirit; the enchanting scene is what He finds there.
1 Corinthians 1:27-28 grounds the divine preference for the little and weak as a formal theological principle: God systematically chooses what is foolish, weak, low, and despised. The enchanting scene is not an exception to divine majesty but its characteristic expression — the Great hiding in the littleness is always how divine majesty operates. Song of Songs 6:5 introduces a register neither Stage One nor Hogan develops fully: the mutual conquest (“Conquer each other in turn”) finds its scriptural form in the Beloved who is overwhelmed by the bride’s eyes. The creature conquers God not with any power of her own but by returning His own DW through the channel of the human will — and this, precisely, is what God cannot resist.
The Continuous Call — Creature Calling All Divine Attributes
The combined analysis confirms the FSB-1 advance. The creature in DW becomes the continual caller of all divine Attributes: Power, Love, Sanctity, Light, Goodness, Imperturbable Peace. Stage One identified 1 Corinthians 1:30 as the Christological ground: Christ “became to us wisdom from God, righteousness and sanctification and redemption” — the Attributes enumerated in the entry correspond to the comprehensive list of what Christ was made for the creature. Calling each Attribute is calling Christ from a different angle.
Hogan makes the pastoral application immediate: “how much we need to call upon the light of God today to enlighten the darkness… how much we need to call on his life to put an end to the culture of death… how much we need to call on his love.” This extends the Attribute-calling beyond Luisa’s personal exchange with God to the intercessory function of the creature in DW on behalf of the whole world — which is exactly what the entry says: the creature calls the Attributes because she “wants of His,” and God prepares each Attribute in advance of the request.
Jeremiah 33:3 (“Call to me and I will answer you”) provides the formal promise that grounds the entire exchange: God remains waiting for the creature because He has explicitly promised to answer. The exchange is not Luisa’s particular charism but the fulfillment of the standing divine commitment to all who call. James 4:8 (“draw near to God and he will draw near to you”) compresses the same pattern into a universal bidirectional principle.
The Continuous Act — Mutual Binding, and the Contrast with Human Volition
This is the entry’s most theologically dense movement. The Continuous Act has three properties named explicitly: it encloses such Power that God cannot unbind Himself, it makes the creature feel the irresistible need of remaining Bound, and it forms “the True Character of Living in My Will” — the permanent signature of DW life in distinction from human volition’s broken/changeable character.
John 17:21-23 provides the most precise scriptural telos: “that they may become perfectly one.” The irresistible mutual binding of the Continuous Act is the lived experience of the fulfillment of Christ’s High Priestly Prayer. The prayer was not for occasional union but for the kind of oneness that mirrors Trinitarian unity — exactly the “God does not know how to unbind Himself” of the entry. Romans 8:38-39 provides the doctrinal form from the creaturely side: nothing can separate from the love of God; the creature who lives in the DW has entered the space where Paul’s declaration becomes experienced reality.
Hosea 11:8 — “How can I give you up, O Ephraim?” — is the most theologically resonant OT anchor for the divine incapacity to unbind: it shows that God’s inability to let go preceded any response from the creature’s side and was rooted in the love-nature established in Movement 3. Stage One’s inclusion of this passage, absent from Hogan’s commentary, opens the depth of the divine dilemma: God’s binding to the creature is not a subsequent gift but a structural feature of how He loves.
The contrast with human volition — “changeable character, broken work” — is the CDS-1 advance. James 1:8 supplies the diagnostic: “double-minded man, unstable in all his ways.” The human will without DW primacy oscillates between competing motives, producing exactly the broken/changeable character described. 1 Corinthians 15:58 names the opposite positively: “steadfast, immovable” — the properties of the DW life that the Continuous Act produces.
Hogan’s closing observation deserves to stand as the pastoral synthesis of the entry: the transformation described is entirely hidden. The creature “will always look your own self” — the exterior is unchanged, while the interior is becoming the theater of divine Prodigies. The implicit scriptural background is Colossians 3:3: “your life is hidden with Christ in God.” The enchanting scene, the continuous call, the irresistible binding — all of it transpires within the creature where no one else sees it, protected precisely by its invisibility.
Synthesis Conclusion
Dominant biblical imagination: The entry operates within the theology of mutual indwelling — John 17 (“that they may become perfectly one”), the Song of Songs (mutual conquest and sealing), Romans 8:38-39 (nothing can separate) — expressed through the dynamic image of Jacob’s Ladder (Genesis 28; John 1:51) as the form of the continuous ascent-descent of creature and God. The entry moves from the spatial image (ascent/descent) to the experiential image (enchanting scene) to the functional image (continuous call) to the ontological image (irresistible binding), tracing a single arc from structure to experience to operation to telos.
Most load-bearing scriptural traditions:
- Genesis 28:12 / John 1:51 — Jacob’s Ladder / mutual ascent-descent as the structural image of DW life; each act is a rung of the Ladder
- Zephaniah 3:17 / 1 Corinthians 1:27-28 / Song of Songs 6:5 — divine delight in the little/weak as formal theological principle and MEC-1 anchor
- John 17:21-23 / Romans 8:38-39 / Hosea 11:8 — mutual binding so total that neither party can undo it; the Continuous Act as lived fulfillment of the High Priestly Prayer
Three findings of most theological significance:
The first is the MEC-1 apex statement: “there is no scene that moves Me and enraptures Me more.” The entry names the enchanting scene as the supreme category of divine delight — above all other modes of divine experience with the creature — and grounds the divine happiness in a specific mechanism: the creature brings His own DW back to Him “by means of the channel of the human will.” God’s joy is not in the creature’s independent virtue but in the return of His own life through a creaturely channel; this is precisely what IAD-1 has described as the wound when not received, and what MEC-1 describes as the ecstasy when it is.
The second is the FSB-1/Attribute-calling advance: the creature in DW becomes the continuous caller of all divine Attributes, summoning each through her acts. This develops the September 17 FSB-1 register (Attributes as divine Qualities driven by the DW Engine) into the relational dimension: the creature in DW stands in relationship to each Attribute, calling them forth in sequence, and God prepares each in advance of the call. The Attributes are not abstract divine properties but the content of a continuous personal exchange.
The third is the Continuous Act as the “True Character of Living in My Will” — the CDS-1 advance. The contrast between the Continuous Act (one act enclosing power, producing firmness, binding God and creature irresistibly) and human volition’s “changeable character, broken work” is the most formally diagnostic statement in the corpus of what distinguishes DW life at the level of its inner character. Prior CDS-1 registers have distinguished the two types of life by effects, duration, or prime motion; this register distinguishes them by their inner formal character: continuity vs. changeableness, binding vs. breakage, firmness vs. instability.
Observation Notes
See this note in volume context →
32-1933-10-01
MEC-1 — Most formally explicit corpus statement / probable Active confirmation: “there is no scene that moves Me and enraptures Me more, than to see the human littleness under the Empire of My Will… I find the Pure Joys, the Divine Happiness, that the creature can give Me… I leave Heaven, while I remain in order to come to enjoy the Pure Joys that My Divine Will knows how to give Me in the little circle of the creature on earth” and “it matures her, and makes her grow, and forms the sweet Enchantment of her Creator Himself.” With the September 17, 1933 probable confirming third appearance and this October 1 statement as the most formally explicit in the corpus — the bilateral Enchantment, the “enraptures Me more than any other scene,” the divine departure from Heaven to receive Pure Joys — MEC-1 should be treated as confirmed Active. Registry verification required to formalize definition and anchors. If September 17 was the confirming third appearance, October 1 is a fourth; if October 1 is the confirming third, registry to note the full sequence.
UVS-1 advance — Mutual-irresistible-binding / God-does-not-know-how-to-unbind: “One continuous Act encloses such Power, that God does not know how to unbind Himself from the creature, nor she from God. Rather they feel the Irresistible need of remaining Bound with each other.” Prior UVS-1 registers have named the inseparability from the creature’s side; this register names it from God’s side — He cannot unbind Himself. This is the most formally bilateral UVS-1 statement in the corpus, grounded in the Continuous Act’s power rather than in the creature’s strength. Governing anchors: John 17:21-23; Romans 8:38-39; Hosea 11:8.
CDS-1 advance — Most formally diagnostic character-contrast: “One continuous Act… a changeable character, a broken work, is the true sign of living of human volition, that does not know how to give either Firmness, or Peace.” This is the most formally diagnostic CDS-1 contrast in the corpus: DW life = Continuous Act, Firmness, Peace; human volition = changeable character, broken work, thorns and bitterness. Prior CDS-1 registers have distinguished the two types by their ontological source (prime motion), sacramental mode, or Life-vs-Effects criterion; this register names the distinctive inner character of each: continuity and binding vs. changeableness and breakage.
FSB-1 advance — Creature-calling-all-Attributes through DW acts: “she calls Him because she wants His Power, now she wants His Love, now because she wants His Sanctity, His Light, His Goodness, His Imperturbable Peace.” The creature in DW becomes the continuous caller of each divine Attribute in sequence, and God prepares each in advance of the call. This develops the September 17, 1933 FSB-1 register (DW as Engine of all divine Attributes within the Godhead) into the relational dimension: the same Attributes that the DW drives into exercise within the Godhead are now called forth in personal exchange through the creature’s DW acts.