"That shatters a whole lot of illusions," Olive interjected.

      "You bet it does," I replied. "But wait, it get better. It is interesting to note where Mary placed her references to sex in their respective column. We find them in the second lowest position in the column."

      "And that means what?" Olive asked.

      "It means something profound," I answered. "Every vertical system of interrelationships that we know has three positions, top, center, and bottom. The Byzantine system for instance, has God at the top, a mediator in the middle, represented by the church and the emperor, and humanity at the bottom being controlled. But Mary's columns have four positions. This means that each column combines two unique development system within the same development stream, and neither of these are hierarchical in nature. Nothing is being controlled. The lower three positions represent three levels of perception. The bottom pertains to the domain of depravity, the middle one to morality, and the upper one pertains to the science of man. Mary has put sex in the middle, into domain of morality. But morality is a transitional state from which one regresses into depravity or progresses into science. That's how she has defined sex. Indeed, we have seen a lot of sex related aspects mired in depravity. But Mary also opened the door to a higher level of perception, above the moral domain, that lies in the domain of science. This means that this is where we should find sex in our lives. We should find it in an uplifted form defined by science, and we should see it totally isolated from any concept of marriage."

      "Now that's what I call revolutionary," Olive agreed. "Plato would love you for that!"

      "Wait, Olive," I replied, "it gets better still. It is interesting to note by which types of science sex becomes elevated in Mary's structure. We have it elevated by the science of the spiritual ecology of man. That's the science that corresponds with Helen's concept of universal economic development."

      "What has this got to do with sex?" Olive interrupted, and began to shake her head.

      "Isn't that plain?" I asked. "This type of science has something to do with enriching our world, and our lives with the riches of our humanity. I would say that Mary suggest we begin to see sex as an aspect of the riches of our humanity with which we enrich our world and ourselves, and one another. That's profound, I would say. And more so, since it is not tied to marriage at all."

      "That's profound," Tatsuhiko agreed. "We've been struggling back home, trying to figure out what role sex should play in our universal marriage family of five adults. Not even Indira could come up with an answer. And here, it's so simple. It plays no role at all. And at the same time it plays a profound role, which is the same as if we weren't married at all. Isn't that amazing?"

      "It gets better still," I said to Tatsuhiko. "The same happens in the second half of Mary's matrix, where sex becomes defined by a different type of science. This science defines us as human beings in reference to creation, asking the question: Who are we? It presents a type of spiritual constitution. Mary sees this as the science of our spiritual and scientific development. It is a science that takes us to the very core of our identity as human beings. That's where we find sex drawn into, as an aspect of what this particular science is all about. In other words, sex is an element that is squarely related to the every core of our being, even the divinity of our humanity. The way Mary presents it, sex certainly isn't something that we would want to throw away. To the contrary, we would want to develop it and find a niche for it in our lives that is unique in the sense that it cannot be substituted with anything else, and is uniquely human, and jet divine at the same time. Is that profound enough?" I said in concluding.

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