"Go on, I get the point," Tony replied, getting impatient now.

      I told Tony that it gets even more interesting. I pointed out that the four development streams, the four rivers of Mary's pedagogical matrix, are structurally four columns of progressive ideas that are designed in such a manner that they can be logically overlaid upon one another. "In this manner the last two columns of Mary's matrix can be logically overlaid over the first two, If one does this, her two references to sex coincide. In this coincidence the infinite development of Science and divinity of humanity, coincides with the development of the sexual completeness clothed with the sun. This overlaying doesn't invalidate anything but causes the coinciding aspects to mutually enrich one another. This we have the representation of the Christ-'sex'-idea, coinciding with the development in divine Science of the complete divine image of man in a profound multifaceted completeness.

      "Are you saying that the sun is the most perfect symbol for the Christ or sex?" Tony interrupted me.

      "No, Tony. It's just one of them." I replied. "The other is our divinity. Of course the two are evidently synonymous. The symbol of divinity is a sun that is visible only in the mind, Tony. The Christ, in comparison, is not a symbol, but the metaphor for the intellect that reflects the infinite Mind of man in which the symbols become relevant as symbols of Truth."

      "The sun is a symbol for sex, then, as I have said," said Tony.

      "Yes, but only in that context, representing the full spectrum of total completeness," I replied.

      "Why doesn't it also apply in the context that Ross laid out at the conference?" said Tony with a puzzled look. "Remember, he referred to the sun as the opposite to a black hole that draws everything into its confinement from which not even light can escape. Didn't Tolkien use the symbolism of the black hole? Whoever in the saga is 'captured' by that ring of corruption, which takes away so much of the image of man, becomes technically invisible the moment the ring is being worn. Ross had pointed out that a sun is the functional opposite to that, a radiant, life-giving force. Shouldn't that context also apply to sex? What good is the fullness of the human completeness if it remains limited unto itself? Shouldn't it have a radiance that is overflowing like the sun, and out-flowing, and encompassing everyone?"

      I nodded. "That makes perfect sense," I said, enthusiastically. "That may be the reason, Tony, why Mary constructed her pedagogical structure in such a way that the symbol of the sun becomes overlaid with the symbol of the divinity of humanity, which too, is of no value if it is confined unto itself,"

      Tony accepted that with a smile and a slight nod. "Go on," he said.

      "Yes, we can go further with this," I replied. "In the same manner as Mary's fourth column coincides with the second, the third column likewise, functionally coincides with the first column. As I said earlier, the third column represents the heat of the day. It represents our political domain and the development of healing in that domain, the development of a community of principle on the universal scale. We find in this development the development of the human dialog. This, then, overlays the first column of Mary's matrix where we find the principle of the universal marriage of mankind being developed, manifest, as Helen said, as our universal kiss. So you see, Tony, sex and marriage are totally separate issues in every respect, even when we reduce the four columns of Mary's matrix down to two, do the two aspects of sex and marriage never mingle. However, though they are separate, each of the two aspects are bright with a universal promise. Each one is vital, be it sex or marriage, and each presents humanity as being fully complete in the highest sense possible, while the two aspects remain technically separate in their specialization. Does that make sense?"

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Stories about  Sex from novels by Rolf A. F. Witzsche