May 28, 1929 (Vol.26)
Every time Jesus has spoken about His Will the Heavens have lowered themselves. The feast of all Heaven. The Divine Will, crown of Creation and Redemption. Sorrow of Jesus because the Divine Fiat is not known.
My little intelligence does nothing but keep crossing the unending sea of the Divine Fiat; and as It forms Its waves of light, so It murmurs Its celestial and divine language, and puts out Its secrets; and with arcane words It manifests Itself to my little soul. And many times my sweet Jesus comes out from within those waves of light, He runs, He embraces me, and placing His hand upon His Heart in order to sustain It, so great is the ardor of His Love which He feels, He speaks about His Most Holy Volition. So, while I was in this state, my beloved Jesus told me:
“Daughter of my Will, if you knew what love I feel when I decide to speak to you about my Divine Fiat…. Every time I have spoken to you about It, the Heavens have lowered themselves, so great was the esteem and the veneration they felt; and paying homage to what I would be about to say, and lowering themselves, they would overflow from the Celestial Fatherland and would all come to attention to listen to Me; and while I would speak, they would feel within themselves new creations of Divine Lives, new joys, new beauties.
In fact, when it comes to speaking to you about more knowledges on my Divine Fiat, the whole of Heaven feels the power of It, and they compete among themselves to listen, and to receive the new effects of those knowledges. So, it has been the feast of all Heaven, every time I have spoken to you about my Most Holy Will, because It has felt Its happiness being
doubled, and only Heaven could contain all the admirable effects, the pure joys, of even just one knowledge of my Fiat. Only in this way could I speak to you about It – with the Heavens lowered, so as to receive their reverent acts and the homages due to my Divine Will.The love and the desire I feel to make It known is so great, that if it were necessary I would incarnate Myself again in order to obtain that my Will be known and that It reign upon earth. But this is not necessary because, having incarnated Myself once, my incarnation is always in act, and has the virtue of reproducing the same effects as if I were incarnating Myself again. And it was only for the decorum of my Fiat that I chose you, I purified you of any seed of corruption, I enclosed Myself in your soul - not only in a spiritual way, but also in the natural - so as to make use of you as a veil to cover Myself, almost as I made use of my Humanity, as a veil to hide my Divinity.
And in order to have you at my disposal, I segregated you from everything, I confined you inside a bed - and for so many years, to give you the sublime lessons about my eternal Fiat, and to make you drink, sip by sip, Its knowledges and Its Life. Its long story required time, in order to narrate it to you and make you comprehend it. I can say I have done more than in Creation and Redemption, because my Will encloses both one and the other, It is origin and means of them, and It will be end and crown of Creation and Redemption, in such way that, without my Will, unknown and not reigning and dominating upon earth, Our works would be works without crown and incomplete.
And so, this is the reason for so much interest in making It known. Our very works, done with so much love and magnificence, are in the nightmare of an unutterable moan, and almost of a profound humiliation, because the Life, the essential substance which they hide, is not yet known. The veils, the exterior of Creation and Redemption are known, but the Life which they hide is ignored. How can they
give the Life they hide and the goods they possess? Therefore, Our works long for – demand their just rights: that my Divine Will be known. Ah! yes, It alone will be the glory, the everlasting crown and the fulfillment of Our works.Now, you must know that I am here hidden within you, with sorrow in my Heart, just as I was in my last years, when my Humanity lived down here on earth, and I, Word of the Father, was hidden within It. After so many sacrifices, after so much speaking of mine and so many examples given, I looked at the earth, I looked at the peoples, and also those who surrounded Me - without the effects of my coming upon earth.
The fruits, the goods of my coming upon earth were so scarce, that my Heart was tortured in feeling the so many goods which I wanted to give them being rejected from Me; and my sorrow increased in seeing that, having fulfilled within my Humanity what I was to do in order to redeem them, I was about to depart for Heaven. How painful it is wanting to do good, even at the cost of one’s life, and finding no one to whom to give these goods.
Now, so I am within you; I look at my sacrifices and yours, I look at the order I have kept, at the many lessons I have given you, enough to make my Divine Will known in order to form Its Kingdom; and if I do not stop speaking, it is because Its story is eternal, and what is eternal has its eternal speaking, which never ends – and the speaking about my Fiat will be eternal in Heaven. I look at those who surround you, and who know what regards my Will – without true interest in making known a good so great. I look at your humanity itself, which serves Me as cathedra from which I impart my lessons – and you yourself cannot deny that you feel Me within yourself, sensibly, moving, speaking, suffering, and that I am really inside you, to form my Kingdom and make It known.
And while I look at you, I see that your humanity also will not remain on earth for much longer; and my Heart feels the grips of the sorrow that the great good which my Divine Will wants to do is not even known, Its knowledges are as though buried, and while they want to give life, happiness, light, they remain as though imprisoned between Me and you, and in the papers which, with so much tenderness of love, I have made you write. Therefore, my daughter, compassionate my sorrow, adore my dispositions in keeping you on earth still. I know that this is very hard for you, and I compassionate you; and while we compassionate each other, let us do what is up to us in order to make my Divine Will known.”
After this, I was doing my usual acts in the Divine Volition, and my sweet Jesus added:
“My daughter, my Fiat has Its prime act in Our Divinity, Its prime act in the Creation and Redemption and in all things, and therefore It has Its just right to dominate everything and to envelop all, and to be the primary wheel which, in moving, moves everything around itself, and all turn around it. So, one who takes my Will as life takes everything; and as the primary wheel moves, all things give themselves to the soul; so much so, that she has no need to ask – as they turn around my Will, they all give themselves to her.
Therefore, the most necessary thing is to take my Divine Will; and if she has done this, she has done everything and has taken everything – everything is hers. It happens as to an engine: if the primary wheel in the center of it moves, all the secondary wheels rotate as well; but if the primary wheel does not move, all remain motionless, and there is no power nor artisan who would have the virtue of moving the secondary wheels. But if the first one moves, the others rotate of their own and do their office.
Therefore, the attention and the art must be on the primary wheel – everything else comes of its own. Such is my Will – one who possesses It has no need of anything.
see Volume 15, April 9, 1923.
Whoever operates in the Divine Will/Volition moves in the Prime Act of God. All Acts done in Divine Will enter this First Primordial or Prime Act which is the Incarnational and Divinisational Circle of Hidden Light. This is God's First and prime thought that manifests from within Him and creates and forms all. This is the Immaculate Conception of Our Lady united to the Incarnational Mystery in the one and same Divine Decree or Fiat that is the Prime and One Act that unites all acts.
Immaculate Conception and Bereshit: A Hebrew Catholic Insight
Today I was reading an article about the unique Greek word kecharitomene (fully graced) that only appears once in the Greek Scriptures. When the Archangel Gabriel greets Mary as Kecharitomene he is not referring to the Incarnation as she has not as yet given her fiat or yes. Kecharitomene is not a noun or adjective. It is a verb in its perfect past participle form. Thus we can say it is referring to a continuing grace that has its origins in her perfect past. The origins of her perfect past refers to her Conception which is perfect or immaculate.
Father Giacinto Marie Dagesse in his wonderful article "Who are you, Kecharitomene? You are the Immaculate Mediatrix of all Graces" writes: "Now, conception indicates a beginning or origin. It is the very movement from potency to act realized. And so, fully in accord with the mind of the Church, we may rightly associate these two personal and actual identifications: Kecharitomene and the Immaculate Conception...The Church teaches: "God, by the one and the same decree, had established the origin of Mary and the Incarnation of Divine Wisdom" (Bl. Pius IX, Ineffabillus Deus). This "origin" of Mary surely refers to her Immaculate Conception...".
I began to ask myself: when was this "one and same decree" conceived and then spoken. It is obvious that it was conceived in the mind of God in Eternity. When did this decree enter time? It was spoken forth in the Beginning of Creation. In Hebrew the word beginning is "reshit". Thus this first origin or beginning of Mary is alluded to in the first word of the Bible Bereshit which means literally "with or in beginning". Thus the word Bereshit refers to the concept of the Immaculate Conception and the Incarnation being in the mind of the Creator and being the template or blueprint for his creating of all Creation. In this sense we can say with St. Hildegarde that Our Lady of Wisdom (Sophia) is in this sense the co-Creatrix as well as Mediatrix of all Graces and Co-Redemptrix from all Eternity in the mind of God.
Bereshit can also be read as Bat Reshit or Daughter of Beginning. The Jewish rabbis associate the concept of reshit with Wisdom based on the verse in Proverbs 9:10: "The fear of the Lord is the Beginning of Wisdom..". They often interpret Bereshit as "With Wisdom or In Wisdom God created the heavens and the earth." The Ramban (Nachmanides) writes in his commentary on Genesis: "...Now Israel, which is called reshit as mentioned above, is the "Kneset Yisrael", which is compared in the Song of Songs to a bride and whom Scripture in turn calls daughter, sister and mother. The Rabbis have already expressed this in a homiletic interpretation of the verse, 'Upon the crown wherewith his mother has crowned Him [Song of Songs 3:11]', and in other places." Similarly, the verse concerning Moses, 'And he chose a first part for himself' [Deut. 33;21], which they interpret to mean that Moses our teacher comtemplated through a Isparklarya (lucid speculum/ clear crystal mirror or looking glass), and he saw that which is reshit (the first) for himself, and therefore merited the Torah. Thus all the Midrashim above have one meaning...." The Ramban reveals that this Bat Reshit (Daughter of Beginning/Wisdom)is the feminine blueprint (umanuta)of Torah in which Moses gazed and beheld the divine mysteries of the Torah.
Bereshit could also be seen as Bet Reshit- the House or Home of Beginning. St Lawrence of Brindisi refers to Mary as a House of Prayer, a House of Sacrifice and a House of Holiness (see the article by Father Rosario Sammarco entitled "The House of Sacrifice").The first letter of Genesis "bet" is associated in Judaism with a house and also a woman who is the custodian or Lady Mother of the Home. The Kabbalah also associates the concept of the female Wisdom or Understanding called Binah with the concepts of Mother, Heart and Prayer as the heart of the Mother that prays.
As the House of Prayer or Mystical Temple or Dwelling Place she is the model of the Universe and a conceptual or metaphorical co-Creatrix in the immemorial past. As the House of Sacrifice she is the Co-Redemptrix in the memorial present of the Eucharistic Sacrifice. As the House of Holiness she is the Mediatrix of all Graces which culminates in the grace of Living in the Divine Will on earth as in Heaven which has an eschatological focus.
Thus the light of Genesis 1 is that Primordial Light of the Mysteries of the Immaculate Conception and Incarnation that are hidden in the darkness and primordial waters of Miriam's Well on the twilight between the first and second days. These are the two lights that are one light which Lucifer and his Angels wouldn't receive and pass on.
The Ramban states that the darkness (khoshek) mentioned in the second verse of Genesis is a different darkness than the darkness mentioned further down in verses 4-5. The first darkness is the uncreated male darkness (v'khoshek)and the second darkness is the created female darkness (hakhoshek). The 'vav' at the beginning of this first mention of darkness alludes to the male and the 'hay' on the second one reveals the female darkness. This male darkness that is connected or veils the face over the deep (Jesus) can be associated with the concept of the protection of the Father.
The Father refers to God the Father and also on another level to the Shadow of the Father the Tzadik Joseph. Thus this conceptual dark Shadow of the Father who is Joseph in Eternity hides or protects the lights of the Immaculate Conception and Incarnation hidden in the dark waters (the female darkness and waters) of Miriam's Well which is also the Mystical Womb from before the Dawn. Our Lady is the Mystical House of Reshit and St Joseph is the protecting Master (or Husband) of this House (or Home). Rebbe Nachman teaches that one can rearrange the letters of BeReShiT to RoSh BeiT (the Head or Master of the House) which he refers to the concept of Joseph.
Rebbe Nachman of Breslov proclaims Joseph as the Hidden Tzadik who is the Master of the House (Home) in Likutey Moharan 67. "And all this is an aspect of "The Concealment", when the beauty and splendour of the whole world becomes concealed. However there is a Tzaddik who is beauty, splendour and grace of the entire world, and who is symbolised by Joseph, who was "beautiful in form and handsome" (Genesis 39:6), "a beautiful sight, the joy of the entire land" (Psalm 48:3). When the beauty and splendour of this genuine Tzaddik, who is symbolised by Joseph, is revealed in the world by becoming renowned and esteemed, then the eyes of mankind will be opened. And whoever is included in the genuine grace of this Tzaddik, the world's grace and beauty, by following him and surrending his self to become part of this Tzaddik's soul, will have his eyes opened, and he will be able to see."
Rebbe Nachman concludes: "And with this we return to BeREShYT, the beginning, the RoeSh BaYiT, the head and master of the house of the world, namely, the genuine Tzaddik, who is beauty and glory of the world, represented by Joseph, alluded to in the verse, "Joseph is the ruler...he supplies food..." (Genesis 42:6), because he is the RoeSh BaYiT, the master of the house of the world. For he is the one who maintains the Temple and every Jewish house and home...And when the name of this Tzadik, who represents the head of the house, becomes esteemed, the eyes of the Jewish people are opened, as above. So this is the connection of "bereshit' to "l'einei kol Yisrael". Bereshit- this is the master of the house, the Tzaddik, who is the glory of the world, through whom are opened "einei kol Yisael", the eyes of all the Jewish people."
Thus Genesis 1 in a hidden or mystical manner reveals the concepts of the mysteries connected to the Holy Family of the House of Nazareth who actualize the potential of these primordial concepts in the realities of time and history. Jesus is the presence that dwells in this House, Joseph is the Head or Master of this House, Our Lady is the House and the Servant of God Luisa Piccarreta is the mystical bed and bedrock of the house. This House is the Kingdom of the Divine Will which is also called the Kingdom of Holiness.
