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"It seems to me, Peter, that we all have yet a long way to go to match that man's experience of growing up into become a human being," said Indira. "If that is what the name Israel implies, then I can see why the imperials have created a state named Israel, with leaders committed to great treacheries in order that that the profound significance of the name Israel could be hidden and the name be trashed. It all makes sense now, Peter."
"Of course the significance of the name remains, regardless of the perversion," I said to Indira. "It will never go away. In fact it can become our name, the new name of mankind. If the imperials fear that potential so intensely that they go to such lengths to trash it, than the potential must be very great for its principle to become universally recognized, understood, and be acknowledged. With this in mind, Indira, can you imagine the expanding circles of light that flow out of this expanding spiritual recognition by which regard one another as human beings in a manner as though we see the face of God? Can you imagine a greater and more profound marriage declaration between two people and between the whole of mankind? That's the Principle of Universal Love by which we come to behold the face of all mankind and of one-another, as the reflected face of God? Shouldn't wars cease then in this light, as the brotherhood of all mankind becomes established as a profound truth? I would say that wars can cease on that platform. Also, it doesn't take ages for that to happen. The principle is already established. The principle that turned Jacob into Israel in a place called Peniel can be experienced again and again, and it has been experienced to some degree throughout history. We find it expressed in the principle of the Treaty of Westphalia that ended a near-100-years-long string of wars. We find it also expressed to some degree in the Golden Renaissance. We most certainly find it expressed most profoundly in Christ Jesus' Christianity, and before that in the work of Socrates, Plato, and much farther back in time to some degree in the work of Solon of Athens. While there is not a direct link known to exist that draw together the various expressions in the Israel Principle in society, we can nevertheless see traces of people seeing in one-another the reflected face of God. Doesn't this happen most profoundly between men and women in the sunshine of love? Don't we see one-another that way when we are deeply in love? Sure, sex has something to do with that. It's a factor of that love in which we see ourselves and one-another as human beings. Can the face of God be any brighter than the face of love?"
"What you are saying has an expression in Hinduism," said Indira. "A thousand years ago during the time of the Chandela empire 85 great temples were constructed in Khajuraho, in central India, that contain a profusion of stunningly explicit sexual sculptures."
"Sexual sculptures?" I repeated.
"They seemed to have put the small marriage practice aside to let love unfold as widely as love would reach. They acknowledged that the sexual element in this universal marriage is an element of the divine face, something beautiful. They adorned the wall of their temples with it as a human element that transcends all boundaries, that unites us and does so with love. The builders saw in the so-called erotic a link to the divine. It wasn't the only link that they saw, of course, but a profound link. It combines the sensual and the spiritual into a medley where one reflects the other and both become one."
"You mean like chocolate, wine, and roses?" I interjected. "They all have a physical dimension, and a metaphorical dimension, and also a spiritual dimension. No celebration in any temple should be without them."
"The erotic needs to be presented for the same reason, Peter. It's not different. It adds an exotic dimension to the medley of the spiritual and the sensual, like chocolate, wine, and roses. That's why a banquet won't be complete without chocolate, wine, and roses. The temples of Khajuraho present a different medley for a different banquet, but the concept is the same. In both aspects we honor something that is divine. The sensual in Hinduism is called Kama, and the Hindu scriptures tell us that one needs to experience the sexual, the Kama fully, as an aspect of the divine being reflected in the human. I suspect that this directive has been put in place, because it involves a profound sense of love, a love for our humanity that reflects our divinity. Sex without love is an empty vessel. And since it is reflecting the divine in its spiritual element in a medley with the human, it needs to be profoundly represented in a temple. Of course it isn't the only such link that needs to be presented in a temple. Other spiritual links exist also. We see these links reflected in the temples of Khajuraho also. They are found in the form of countless aspects of beauty that move us even today, and in the form or great architecture, exquisite craftsmanship, and a high quality of engineering that has kept the temples standing for a thousand years. At lest some of them have stood that long. The temples truly bring us closer to the divine, and thereby also to one-another. We are married to one-another by being divine, because we are all human." She began to grin. "I really should take you to Khajuraho one day, to the temples of 'chocolate, wine, and roses,' if time permits, so that you may experience the link provided by the erotic between the human and the divine of our humanity."
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