We need every one of the seven elements to create for ourselves that new universe in which man, reflecting the divine Being, occupies the center stage so that all else becomes subservient and supportive or is cleansed from consciousness.

It should be noted again at this point that the lower half of the confrontational structure is likewise made up of 56 definitions, or 8 definitions for each of the seven days.  The difference is that the lower half of this structure represents the mortal confrontation to reality, which is fundamentally a confrontation to the principle of creation.  In this arena the seven days are seen as linear steps that end at a termination-point (death).

In the second last step of this termination mythology, prior to the end point, man becomes self-acknowledged as the "offspring of the flesh."  In this lower realm, depravity and mortality is deemed to be man's home and heritage; here man's fixed address is one of self-acknowledged nakedness (acceptance of limitation) and this with shame.

These downwards oriented steps of creation (so-called), in the lower realm, are the steps described in the Adam mythology.  The mythology starts not with light, but with a mist covering the earth.  There is no firmament there, but dust.  There is no "letting in the light," - everything is taken out of the ground.  There are no soaring aspirations, instead some mud becomes inflated like a rubber balloon that is finally defined as a living soul, and named, man.  There are no lights above the firmament and below, in that story.  While there are differential structures presented in this mythology, the differential is described as defined by sex, and something worse than sex.  In this creation mythology woman is defined as a subspecies (taken out of man).

In the final step the Adamic mythology, erroneously called an account of "creation," presents the final opposite to reality.  There is no "rest" to be found, no completeness, not the slightest hint of "unlabored motion of divine energies"  - nothing of this sort is reflected in that story.  Instead, man becomes excommunicated (in reality self-excommunicated) from the face of God, under the stern condemnation: "In the sweat of thy face shalt thou eat bread, until thou return unto the ground; for out of it wast thou taken: for dust thou art, and unto dust shalt thou return."*(Genesis 3:19)  Here, the denunciation is complete and life is lost.

The "flesh" oriented mortal conflict will always end here, for it is temporary and terminal by nature, being self-defeating in every aspect, as it operates in a total defiance of the principle of creation.

This contrasting diversity encompasses all the complexities involved in human living as individual take up the task, or ignore it, of coming face to face with reality, the absolute, the infinite.  This should indicate to the individual reader that nothing can be accepted at face value, even what is written in this book series.  All that can ever be gained from any work is that which is drawn out of the riches of the individual's own resources in Spirit.  All that can happen, is that author's work will serve as an auxiliary in the process of one's own self-discovery and discovery of the universe of Spirit.  To the degree that this process reflects the truth it will arouse a spark of interest in the truth and spurs the individual's own discovery in the infinite realm of God.  In other words, the perception of what is truth, and the acceptance of it, involves a much larger amount of work than most people would acknowledge as necessary.  The very heart of divine Truth and Love can never be found on a page written, or in words spoken.  These will at best be but auxiliaries that open the gate to infinity.  The fourth dimension, of Spirit, begins to unfold at the point where the human auxiliaries have been utilized to the full and all forms of confrontation, physical or otherwise, are left behind.

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