August 14, 1924
The
delight of Jesus when the soul, like a little wheel, goes around
constantly in the Divine Will. The operating in the Divine Will
contains the creative power. The acts of Jesus form a circle around
those of the creature.
I was thinking to myself: ‘I would like to always go around in His Divine Will; I would like to be like a wheel of the clock which always rotates, without ever stopping.’ But while I was thinking this, my sweet Jesus moved in my interior and told me: “My daughter, do you want to always go around in my Will? Oh! how gladly and with what love do I want you to go around, constantly, in my Will! Your soul will be the little wheel; my Will will wind you to make you rotate rapidly, without ever stopping; your intention will be the starting point of where you want to go. Whatever way you want to take – whether in the past or in the present, or whether you want to delight along future ways – it is your free choice; you will always be dear to Me, and you will give Me greatest delight, whatever the starting point you choose.”
Then He added: “Dearest daughter of my Will, the operating in my Will contains the creative power. See, everything my Humanity did while on earth, because everything was done in the Supreme Will, contains this creative power - in everything It did; so much so, that just as a sun is always in act, always full of light and of heat, without ever decreasing or increasing in its full splendor, just as it was created by God – in the same way, everything I did is all in act. And just as the sun belongs to all and to each one, in the same way, my operating, while being one, belongs to all and to each one. Even more, my thoughts form a circle around each created intelligence; my gazes, my words, my works, my steps, my heartbeats, my pains, form a circle around the gazes, the words, the works, the pains, etc., of creatures. I could say that, like a circle, I guard all that the creature does. Now, if the creature thinks in my Will, the circle of my thoughts opens and encloses her thoughts in mine; and so, taking part in the creative power, her thoughts perform the office of my intelligence before God and before creatures. In the same way, if you look, if you speak, my gazes, my words, form the place in which to receive yours, and forming one single circle, they perform the office of my gazes and of my words; and so with all the rest. The souls who live in my Will are my true repeaters, my inseparable images, which are portrayed in them and absorbed again in Me, so that everything they do may remain with the seal that those are my works, as they continue my own office.”
The Covenant Sealed- Exodus 24
1And he said unto Moses, Come up unto the LORD, thou, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel; and worship ye afar off. 2And Moses alone shall come near the LORD: but they shall not come nigh; neither shall the people go up with him.
3And Moses came and told the people all the words of the LORD, and all the judgments: and all the people answered with one voice, and said, All the words which the LORD hath said will we do. 4And Moses wrote all the words of the LORD, and rose up early in the morning, and builded an altar under the hill, and twelve pillars, according to the twelve tribes of Israel. 5And he sent young men of the children of Israel, which offered burnt offerings, and sacrificed peace offerings of oxen unto the LORD. 6And Moses took half of the blood, and put it in basons; and half of the blood he sprinkled on the altar. 7And he took the book of the covenant, and read in the audience of the people: and they said, All that the LORD hath said will we do, and be obedient. 8And Moses took the blood, and sprinkled it on the people, and said, Behold the blood of the covenant, which the LORD hath made with you concerning all these words.
9Then went up Moses, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel: 10And they saw (et) the God of Israel: and there was under his feet as it were a paved work of a sapphire stone, and as it were the body of heaven in his clearness. 11And upon the nobles of the children of Israel he laid not his hand: also they saw God, and did eat and drink.
Moses on the Mountain
12And the LORD said unto Moses, Come up to me into the mount, and be there: and I will give thee tables of stone, and a law, and commandments which I have written; that thou mayest teach them. 13And Moses rose up, and his minister Joshua: and Moses went up into the mount of God. 14And he said unto the elders, Tarry ye here for us, until we come again unto you: and, behold, Aaron and Hur are with you: if any man have any matters to do, let him come unto them. 15And Moses went up into (el) the mount, and a cloud covered (et)the mount. 16And the glory of the LORD abode upon mount Sinai, and the cloud covered it six days: and the seventh day he called unto Moses out of the midst of the cloud. 17And the sight of the glory of the LORD was like devouring fire on the top of the mount in the eyes of the children of Israel. 18And Moses went into the midst of the cloud, and gat him up into the mount: and Moses was in the mount forty days and forty nights.
God's Glory Exits the Temple Ezekiel 10
1Then I looked, and, behold, in the firmament (el haRakia) that was above the head of the cherubims there appeared over them as it were a sapphire stone, as the appearance of the likeness of a throne. 2And he spake unto the man (el haIsh) clothed with linen, and said, Go in between (el beynot) the wheels, even under (el takhat) the cherub, and fill thine hand with coals of fire from between the cherubims, and scatter them over the city. And he went in in my sight.
This alludes to the covering Cherubim of the Temple. The male Covering Cherub or Chaya of the God of the Rakia is Joseph or Sandalphon (fish voice or face). The female Covering Cherub or Chaya of the God of the deep or under is the Nukvah or Luisa. The other tow covering cherubim on the Ark are God Man (El haIsh) or Metatron who is Yeshua and the female covering cherub or Chaya is Our Lady associated with the God of the rounds in Divine Will or the betweens of the Wheels. 1 Sam 3:4 speaks about God enthroned between the cherubim of the Ark. The four wheels of Ezekiel are also represented by the four rings on the Ark. When the cherubim move it refers to whirling wheels.
The 231 gates diagramme represent the dome or rakia and the kipporet as well as the Bronze laver or Sapphire pavement.
The Sapphire, the Zohar and Luisa Piccarreta
“And they will see the God of Israel [vayiru et elohay], and under his feet the likeness of a brickwork of the Sapphire (v’takhat raglayv c’maaseh livnat hasafir], and it was like the essence of Heaven in purity [vuk’etzem hashamayim latohar]” (Exodus 24:10).
This verse is discussed in the Jewish mystical commentary called the ‘Zohar’. In Zohar 125b-126a Mishpatim it is discussed in regards to Moses being privileged to behold the mysterious Mother called Shekhinah, who is to be the Sanctuary in which God himself would dwell. The whole of the revelation to Moses on Sinai refers to this mystery of the heavenly sanctuary who is to come to earth and is to be symbolized in Tabernacle and Temple. She is this brickwork (pavement) of the Sapphire Stone, which is also described as a blue sapphire sea symbolized in the tabernacle and Temple by the laver (or copper sea) filled with water in the courtyard. This laver’s brim is shaped like a rose (shoshan) Magen David cup. Uri Ofir states:
“One of the biggest engineering projects in the courtyard of the first Temple was the copper sea… The copper sea was like a large pool… King Solomon made the brim of that large pool like the brim of a lily [shoshan]…”
The laver (kiyor) was made from the thousands of brightly polished copper mirrors (looking glasses/ mariot) of the women. The word ‘mirror’ (Mariah) especially is linked to the female aspect of Shekhinah as the Moon who reflects the light of the Divine Sun. Labanah means a full white moon and the word for brick is lebenah (they have identical Hebrew letters only the vowel points differ).
“And the brim was wrought like the work of the brim of a cup, like the petals of a rose…” (1 Kings 7:26). “And he will make the laver of copper and its base of copper, from the mirrors of the legions who massed at the entrance of the Tabernacle” (Exodus 38:8).
Zohar 126a links this ‘Likeness of a Brickwork of the Sapphire’ with the ‘Likeness of the Palm Tree’ in the Song of Songs. “This (zot) thy stature (komah) in the likeness (demut) of a Palm Tree” (Song of Songs 7:8). The copper bases of the large laver and the ten smaller lavers are decorated with Palm Trees (see 1 Kings 7). Rabbi Judah discusses this verse:
“What love has the Holy One given to the Lady of Israel (Kneset Yisrael) in that He never separates Himself from her, but is perpetually and perfectly united with her, even as a Palm Tree in which male and female are one in complete and continuous act of union” (Zohar 126a Mishpatim).The word sapphire (safir) alludes to the 10 Sefirot which includes the 22 paths of the alef tav (et). The large copper sea in the Temple is 10 cubits and there are 10 smaller lavers, which also reveal the mystery of the 10 Sefirot as the alef tav of the Divine Man who is ‘et Elohay’ and his Mother who is the mirror of these 10 sefirot with 22 paths. Rabbi Isaac links the brickwork of the Sapphire of Exodus 24:10 with the sapphire stone of Ezekiel 10:1 and the living being (Chaya) of Ezekiel 10:20.
“And I will look and see in the Rakia (firmament) [vaereh v’hineh el-harakia] which is over the head of the Cherubim [asher al-rosh hak’ruvim], the likeness of a sapphire stone [c’even safir] as a mirror likeness of a throne [c’marah d’mut kise] visible over them [nirah alehem]” (Ezekiel 10:1).
Ezekiel 10:1-2 read in Hebrew and at a mystical level reveals the mystery of four elohims (of 32) in Genesis 1. It also reveals this as a mystical Rose Wheel (galgal) with El as its axis. ‘Et elohay’ in Exodus 24:10 refers to the ‘Elohim et’ of Genesis 1:1. In Ezekiel 10:1, when mystically interpreted, we see ‘el-harakia’ (God of the Firmament), ‘el-haish’ (God the Man), ‘el ha beynot’ (God of the betweens) and ‘el-takhat’ (God of the Deep). El-harakia refers to the mystical interpretation of the Rakia in Genesis which is also explained in detail in the Zohar. This is the mystery of the uncreated male rakia [Jesus] and the created female rakia [Mary] represented by the lights of the sun and moon. El-haish refers to the man dressed in linens (begadim)
which refers us to Yeshua (Joshua) the High Priest in Zechariah who is
also known as Yahoel, Metatron and the Angel of YHVH dressed in dirty
and then clean linen. This Angel is also called the Angel of Joshua who
is the Angel in which God’s name dwells who goes before the Israelites.
He is the Divine Man (‘ish’ or ‘adam’) and his mother in Eternity is the promised Isha (woman) or New Eve (khavah hakhadashah)
in whose image and likeness man and woman are made. Exodus 24:13 read
mystically speaks prophetically of the Resurrection of both Moses and
Joshua (who is a prophetic type of Jesus). “And he will raise up Moses and Joshua his Minister” (Exodus 24:13). El-habeynot refers to Genesis 1 and to ‘come in betweens to the Wheel (Galgal)’. The beynot (betweens) refer to the two betweens of Light and Darkness and the higher and lower waters (mayim). El-takhat refers to the Face over the Deep (tahom)- the male face who is here associated with the place under (takhat) the male cherub. The word shesh-t in Egyptian means a precious white stone and in Hebrew it means six. Jacob Frank refers to this stone as Schessia (Sheshiah). Shoshan et (or sheshet) also refers to the alphabetic Rose Wheel with 22 petals. The Zohar calls this stone Shethyiah the foundation stone (see Zohar Pekida 222a).
In Jewish tradition the name Anan or Anani (clouds) refers to the Messiah as the one who comes in clouds.
"Anani [He of the Clouds] is the King Messiah, who will in the future reveal himself"(Targum to I Chronicles 3:24).
Thus we can read Exodus 24:15-18 mystically as the revelation of the Messiah who is Anan and ‘Shekhen glory of YHVH’ (shekhen kavod-YHVH) and his mother who is fire (esh) and ‘mirror of the glory of YHVH’ (mariah kavod YHVH) or Shekhinah. When the fire (alef shin) of the Mother unites YH with VH it reveals or brings forth the alef-YHShVH also called alef-Yeshua.
“And Moses will ascend to the El of the mountain and he the future Messiah will cover (seal) the ‘et’ of the mountain [his mother]. The dwelling presence (sh0khen) of the glory of YHVH will be over Mount Sinai and will seal the future Messiah who is the precious stone seas (sheshet yamim) [also called the sapphire brickwork and Mystical Rose]. And the El of Moses will cry forth with the day of the sevens [seven lower sefirot which are the seven sacraments] from the inner life of the Messiah. And the ‘mirror of the glory of God’ [his mother] in the likeness of a fire [esh] burning in the Rosh (head) of the Mountain will be before the eyes of the children of Israel. And will come Moses [in the latter days] with the inner life of the Messiah and the El of the Mountain will ascend and Moses will be there for 40 days and 40 nights” (Exodus 24:15-18).
This mystical futuristic reading of the text is confirmed in 2 Maccabees 2:4-12 and also in the Zohar. Its mystical interpretation is found in Ezekiel 10. That the Mother Miriam is associated with fire is confirmed in the ‘Gospel of Bartholomew’.
“Bartholomew came to her with a cheerful face and said: ‘You who are full of Grace, tabernacle of the Most High, Unblemished One…tell us how you conceived the incomprehensible…But Miriam answered: ‘Do not ask me concerning this mystery. If I begin to tell you, fire will come out of my mouth and consume the whole world.’..."
The
Zohar also reveals in a veiled manner the Marian mysteries and this
fire is often present when deep mysteries are discussed. It is the fire
of the Holy Spirit.
The
Zohar reveals that besides the two Chayot called the superior male
Chayah (Metatron/Yeshua) and the little female Chayah, there is a ‘very
little Chayah’. These Chayot are connected with the mystery of the
Galgal (wheel) in Ezekiel and Isaiah and the rounds (galgalim) in the
yehiot (fiats) of Creation, Redemption and Sanctification.
“… ‘This is the Chayah which I saw under the God of Israel by the river Chabar’ (Ezekiel 10:20). Now, which chayah is here indicated? Rabbi Jose replied in the name of Rabbi Chiya that the reference is to the little Chaya. ‘But is there such a little chayah?’ ‘Yes, assuredly there is. There is a little one and a superior one and there is also a very little one. This (very little one) is alluded to in the last part of the verse under discussion: “And under his feet a likeness of a brickwork of Sapphire (or sapphire stone)’. What was this [very little one] which they saw? They beheld the precious stone which the Holy One will build the future Sanctuary, as it is written: ‘I will lay thy stones with fair colours and lay thy foundations with sapphires’(Isaiah 54:11)”
(Zohar 126a). ‘His feet’ refers to the superior Chayah who is El Chai himself the God of Israel. The ‘ likeness of a brick work’ refers to the little Chayah who is the Lady of Israel (Matronita). The ‘Sapphire Stone’ is the ‘very little one’ (Piccaretta) from whom the future Sanctuary or era of Sanctification shall be built. The name Luisa (written as Luisia) can mean ‘be Yeshua’. LiYeshua or l’ishua means ‘for Yeshua’. At the level of the Redemption we are li Yeshua ‘for Jesus’. At the level of sanctification in Divine Will we are lu Yeshua ‘be Jesus’. Alternatively Luisa can be rearranged as L’ishua which means “for Yeshua”. Luisa can also be read as luisha ‘be Isha’ ‘be Woman/spouse’. Isha (Woman) refers to the Mother of the Messiah in Genesis 3:15. Luisa in being Yeshua (Jesus) and Miriam ha Kedosha (Mary) reflects the sefirot (sapphires /attributes/ emanations) which are the foundation stones of the Era of Sanctification. The other Chayot are those souls who live in Divine Will like Luisa Piccaretta. These Chayot frolic (shasha) in the Divine Seas of the Mother living in Divine Will. All the Chayot are intricately linked to the superior Chayah who is the Divine Will himself (see Zohar Beshalakh 48a). The Zohar Beshalakh 50a speaks about the level of Redemption or Salvation (Yeshua) which is associated with the Tzadik (righteous One) but the Rabbi’s also realize that there is a higher level (of living in divine will) which has not been revealed in this world in their era.
“…Rabbi Chiya applied to the Lady of Israel the verse: ‘She is like a merchant ship; she brings her food from afar’ (Proverbs 31:4). ‘The Lady of Israel … indeed brings her salvation (Yeshua) from afar…from a certain level that dwells upon her, through which are transmitted all the streams that flow into the Sea. To this level they return to be emptied into the Sea once more, so that there would be a perpetual flow, as it says ‘to the place whence the rivers go, there they return to go (Ecclesiastes 1:7), once more to the sea. The name of this level is Tzaddik (Righteousness). Rabbi Isaac said: ‘There is a still higher sphere in which is contained and consummated the love-union of the Divine aspects, which are never after separated’. Rabbi Judah asked : ‘Who is worthy to know of it?’ Rabbi Isaac replied: ‘He who has a portion in the World to Come’…” (Zohar Beshalakh 50a).
This World to Come (or World that is Coming) is the Kingdom of the Divine Will.
Zohar Beshalakh 66b also discusses the mystery of the God of Israel who is seen through the veil of the Shekhinah described as the Mystical Rainbow. The Light of the Shekhinah
(the Mother in Eternity) is her Son called the ‘Youth’ and is here
associated with Yehoshua who is an earthly type of this Heavenly
Yehoshua called the ‘Youth’.
“Rabbi Jose said: ‘How are we to understand the words, ‘ and they saw the God of Israel ?’(Exodus 24:10) Who can see the Holy One? Is it not written: ‘No man can see me and live?’ It means that a rainbow appeared above them in radiant colours resplendent with the beauty of His Grace… he who gazes at a rainbow gazes… at the Shekinah…They saw the light of the Shekinah, namely him who is called ‘Youth’ and who ministers to the shekinah in the heavenly sanctuary…"(Zohar Beshalakh 66b).
This Sapphire stone is linked to a mystical brick, which is the impression of one of the bricks of the persecution in Egypt. This brick is the one placed under the feet of the Shekhinah who is herself like a brickwork. This mystical brick is hidden under the Lady of Israel’s feet until the time when she is to be revealed as the beautiful Sapphire radiating all the attributes (sefirot) and sanctities of Living in the Divine Will. She will be the footstool of Our Lady and the foundation brick of the renewed Sanctuary or Temple of the New Covenant, which is the Fiat of Sanctification. This Brick (Luisa Piccaretta living in Divine Will) would be revealed firstly in the time of persecution and bitterness that precedes the spiritual burning of the Temple of the new covenant back to its foundations. The Zohar explains this mystery by telling a story of a Hebrew woman in Egypt who hides her child under a brick. Our Lady Miriam of Sorrows is that Hebrew Woman in Egypt and her baby is her Son revealed at the level of Living in Divine Will, which is the level of the Christ child or baby. This mystery is hidden, by the hand of God [the hand of the male Cherub], under our Lady’s feet until the appointed time. Brick in Hebrew is lebenah and labanah is moon. Here it reveals that the Shekhinah and the brick are working and living in total union. In a sense Luisa is the moon or brick under the feet of Our Lady, who is the brickwork or radiance of the moon. Luisa is the Sapphire and Our Lady is the radiance (zohar) of the Sapphire brick or stone.
“Rabbi Chiya [the rabbi who also revealed the mystery of the ‘very little one’] said: ‘The sapphire brick is the radiant light of that sapphire, the keys of the spiced wine, the superb engravings of above that flash to 72 directions. This is what is meant by: ‘And lay your foundations with sapphires’ (Isaiah 54:11). ‘The essence of heaven’ (Exodus 24:10). What is ‘the essence of heaven’? Rabbi Abba said: ‘the essence of heaven,’ is engraved with 72 branches blossoming to every direction. Here also, the appearance of that essence of heaven was exactly like the appearance of heaven itself. Rabbi Yehuda said: It is all impressed with that light of the vision that is engraved from the aspect of the Shekhinah…” (Zohar Beshalakh 66b).
Each
of the bricks in the brickwork are mirrors that reflect the total
brickwork who in turn reflects the light of the Divine Sun. This links
us to the woman of Apocalypse 12 who is clothed in the garments of the
Attributes of the Divine Will as the light of a Divine Sun with the moon
(Luisa living in Divine Will) under her feet. This Moon is also the
Galgal (Wheel) under the cherub in Ezekiel 10. The cloud is the male
Cherub and the fire of Glory is the female Cherub. The four Chayot or
Ophanim are Jesus, Mary, Luisa and the fourth represents all those who
live like Luisa in the Divine Will. We are wheels (ophanim) rolling
(doing the rounds) in the Wheel (Galgal). In the Rose Wheel (galgal) we
are in Assiyah as eagles that soar with the power of the Holy Spirit
united to the Mother. In Yetzirah we are like lions who roar at the
sitra ahra (evil side) with the power of the Son united to his Mother.
In Beriah we are the images and likenesses of the Divine Man and his
Mother united by the Holy Spirit. In Atzilut we are like cherubim as
newborn babies in the Will of the Father.
The
man clothed in garments refers on one level to the Messiah who will
wear the garments of Adam before his fall- the garments representing the
attributes of Adam living in the Divine Will. In the Zohar these
garments are also called the garments of Esau (Edom/Rome) that Jacob
donned to receive the blessing. The man clothed in garments with the ink
well also represents all those who have perceived the mysteries and
written them down. The Garments of Esau (Rome) and the field of Esau
represent the 7 sacraments and the blessing (barakah) is the Eucharist.
By receiving the gift of Living in the Divine Will the garments of Esau
are transformed into the garments of the unfallen Adam living in Divine
Will. As Jacob donned the garments of Esau through his desire for the
blessing so those who wish to attain to Living in the Divine Will must
first Desire this knowledge and gift. If one does desire it then as
Mother Rebekah helped her son Jacob attain his desire so the Heavenly
Mother will aid the one who desires this gift. When the Jewish mystical
understandings of the 10 Sefirot (represented by Jacob and Judah)
are united to the Roman Catholic mystical understandings centred on the
7 sacraments (represented by Esau and Ephraim); then a sweet aroma will
arise to the Lord and the Kingdom of the Divine Will shall reign on
earth as it is in heaven and Jews and Gentiles shall worship the Lord
together as one people. The 10 Sefirot are seen as the 10 sons of
Adam and the seven sacraments as the 7 daughters of Eve. When the male
and female unite much fruitfulness will result in a spiritual
resurrection of the Dead at the time of the Ingrafting of the Jewish
People into the Church which will usher in the New Marian Springtime of
the Third Millennium foretold by Pope John Paul the Great.
Luisa Piccarreta, Shiflut, Bitul and Katnut: A Hebrew Catholic Understanding
The Servant of God Luisa Piccarreta is known as the little daughter of the Divine Will. She mirrors the littleness (katnut) or lowliness (shiflut)
of Our Lady. Elsewhere I have discussed that the name Piccarreta means
'very little one' and the mention of this 'very little one' in the Zohar
as one of the four chayot (living creatures of the Throne).
“… ‘This is the Chayah which I saw under the God of Israel by the river Chabar’ (Ezekiel 10:20). Now, which chayah is here indicated? Rabbi Jose replied in the name of Rabbi Chiya that the reference is to the little Chaya. ‘But is there such a little chayah?’ ‘Yes, assuredly there is. There is a little one and a superior one and there is also a very little one. This (very little one) is alluded to in the last part of the verse under discussion: “And under his feet a likeness of a brickwork of Sapphire (or sapphire stone)’. What was this [very little one] which they saw? They beheld the precious stone which the Holy One will build the future Sanctuary, as it is written: ‘I will lay thy stones with fair colours and lay thy foundations with sapphires’(Isaiah 54:11)” (Zohar 126a).‘His feet’ refers to the superior Chayah who is El Chai himself the God of Israel. The ‘ likeness of a brick work’ refers to the little Chayah who is the Lady of Israel (Matronita). The ‘Sapphire Stone’ is the ‘very little one’ (Piccaretta) from whom the future Sanctuary or era of Sanctification shall be built. The Zohar reveals that besides the two Chayot called the superior male Chayah (Metatron/Yeshua) and the little female Chayah (Matronita/Our Lady), there is a ‘very little Chayah’ (Nukvah/Luisa). The fourth Hidden chayot not mentioned in this passage is the hidden Tzadik Joseph. These Chayot are connected with the mystery of the Galgal (wheel) in Ezekiel and Isaiah and the rounds (galgalim) in the yehiot (fiats) of Creation, Redemption and Sanctification. The concept of littleness mentioned in Luisa's writings are shiflut, bitul and katnut.
In the "Book of Heaven" Volume 16 under 10 November, 1923 Luisa writes:
"I was abandoning all of myself in the arms of my sweet Jesus, and while I was praying, I saw my soul as so very little, but of extreme littleness; and I thought to myself: "How little I am. Jesus was right in telling me that I was the littlest of all. I would really like to know if I am the littlest of all. I would really like to know whether I am the littlest among all."...And He (Jesus) told me: " My dear little one, I have chosen you little, because the little ones let one do with them whatever he wants. They do not walk by themselves, but let themselves be guided; even more, they are afraid to place one foot on their own. If they receive gifts, feeling incapable of keeping them, they place them on the lap of their mama. The little ones are stripped of everything, nor do they care if they are rich or poor; they are concerned with nothing...the greater is the work I want to do in a soul, the littler I choose her. I like childlike freshness and beauty very much; I like it so much that I preserve these souls in littleness of the nothingness from which they came."Jesus then goes on to explain the littleness of the Virgin Mary.
"...I did so with my Celestial Mama. Among all generations, She is the littlest, because Her will never entered into Her as acting, but always my Eternal Will; and this not only kept Her little, beautiful, fresh, as She had come out of Us, but made Her the greatest of all. Oh! How beautiful She was, little in herself, but great and superior to all by virtue of Ourselves. And only because of Her littleness was She lifted up to the height of Mother of the One who formed Her... in order to come to redeem man, I chose my mother because She was little..."
Jesus explains the role of Luisa in bringing the Divine Will (ratzon) to reign on earth as it does in heaven.
"...Now, so that My Will might be known, and Heaven might be opened to let My Will descend upon earth and reign on it as it does in heaven, I had to choose another little one among all generations. Since this is the greatest work I want to do- to restore man to his origin, from which he came, to open to him that Divine will that he rejected, to open My arms to him to receive him once again into the womb of My Will- My infinite Wisdom calls the littlest one out of nothing. It was just that she be little: if I placed a little one at the head of Redemption, I had to place another little one at the head of the Fiat Voluntas Tua (Let thy Will be done)on earth as it is in heaven. Between the two little ones I was to enclose the purpose (takhlit) of the creation of man - I was to realise my designs upon him: through one, I was to redeem him, wash him of his ugliness with my blood and give him forgiveness; through the other one, I was to make him return to his beginning, to his origin, to the lost nobility, to the bonds of My Will broken by him, admitting him once again to the smile of My Eternal Will, kissing each other and live one within the other. This alone was the purpose of the creation of man, and what I have established no one will be able to oppose. Centuries upon centuries will go by- just as in the Redemption, so also in this; but man will return to my arms as he was created by Me. But in order to do this, first I have to choose the one who must be the first to live life in my Eternal Will, bind in her all the relations of Creation, and live with her no split of wills; rather, with her will and Ours as one...she will cry for her brothers and will occupy herself with nothing else but compensating Us, for all and each one, of all the wrongs they do to Us by withdrawing from Our Will. The tears of the one who lives in Our Will will be powerful..."Then Luisa relates a heavenly vision about these little ones similiar to the passage of the Chayot from the Zohar.
"...On hearing this, I said: " My Love and my All. tell me, who will this fortunate little one be? Oh! How I would like to know her." And he immediately: "What? Have you not understood who she is? It is you, little one. I have told you many times that you are the little one, and this is why I love you." But as he was saying this, I felt as though I was being transported outside of myself, into the most pure light, in which one could see all generations, as though divided into two wings - one on the right and the other on the left of the Throne of God. At the head of one wing there was the August Queen Mama, from whom descended all the goods of Redemption. Oh! How beautiful was her littleness! Marvelous, prodigious littleness: little and powerful, little and great, little and Queen; little, with everyone hanging upon her littleness, while She disposes of everything, rules over all, and only because She is little, She enfolds the Word within Her littleness, making Him descend from heaven to earth, to let Him die for love of men. At the head of the other wing one could see another little one, and- i say it trembling and to obey- she was the one whom Jesus had called His little daughter of the Divine Will. And my sweet Jesus, placing himself in the middle of these two wings, between the two little ones who were at the head of them, with one hand took mine, and with the other that of the Queen Mama, and He joined them together, saying: " My little daughters, hold each other's hand before Our throne, and embrace the Eternal One, the Infinite One, and to enter into Him"..."Another term used in Kabbalah and Hasidism to explain the concept of 'littleness' or 'smallness' is katnut which is a very low level to attain reserved for only the greatest Tzaddiks. It is becoming so small or little that one knows nothing and returns to the fetal stage which is called 'Smallness of smallness' (katnut d'katnut). Many have misunderstood this state which is associated with foolishness and child's play. Rebbe Nachman became one such fool for Mashiach on his journey to the Holy Land. According to Breslov writings Moses and the Baal Shem Tov descended to katnut but found it so difficult they couldn't go further until 'smallness of smallness', as Rebbe Nachman did on his journey. However for Rebbe Nachman it was only a temporary state as it was for other certain souls that attained this great descent for the sake of souls. Luisa was the first outside the Holy Family of Nazareth to achieve the permanent continuous state of katnut d'katnut as the new born of the Divine Will. This alludes to the new and divine holiness that Pope John Paul II spoke about.