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"That's right," Olive agreed. "Hasn't Helen defined the second development stream as the element of our joy? Isn't that also where Mary has put one of her references to sex? It seems that I have always known that. And Mary associates that stream with the woman of the Apocalypse, clothed with the sun, and the moon under her feet, and on her head a crown of twelves stars, the stars in the crown of our rejoicing? Isn't that a beautiful image of our humanity, and a beautiful thing to love and honor one another for? I must admit I have a long way to go on that. And Mary's second reference to sex is associated with her development stream of the divinity of man that comes out of scientific and spiritual development. Helen's concept of this, is that it defines an element of our power over the universe and ourselves. I think that Helen's concept is great. Still, it is rather shallow, isn't it, even when it is beautiful? We may never really know what the divinity of man includes, but we can discover its infinity bit by bit in the brightness of our being. That's a higher concept than Helen's. I think she would agree. I certainly find it exiting. Still, I feel as though I have also known all of that to some degree for all of my life. That's the resource with which I was able to get the Caracas conference staged. I had to dig deep for that. I just didn't know what it was that I was digging into, and how to express it. When Peter asked me how I do it, I could only answer him; me, I just love! Maybe our divinity is what love is really all about?"
"Isn't that what I said in Caracas at Alberto's pub?" I said to Sylvia. "I suggested to our English friends that love is something greater than us. We don't really understand the full meaning of it. But we do know, that if one were to withdraw it from the human scene, civilization would collapse and humanity would disintegrate with it into a dark age that few would survive."
"In other words, universal love and universal sovereignty are already the operational platform of the whole human society," said Indira. "We just need to trust it further and move further along its track."
"I think that is what I have always known, too," said Tatsuhiko. "When I travelled the Ganges river, I could see this love visible everywhere in countless different forms and colors, and I wasn't surprised to see it. I rejoiced over what I saw. Isn't that worth celebrating?"
"Whatever unfolds from the development of universal love is worth celebrating," Sylvia added. "And we should look forward to a lot of celebrating at every level along the way, in both development streams, or else we better pack our bags and go home."
I don't know what I had expected from Indira's participation in this, but I was glad to see her involved and somehow felt that her presence was vital, without knowing why. This hunch became justified the next morning after breakfast. She stood up and brought the focus back onto Plato. "Does anyone understand the parable of the cave?" she asked.
Without waiting for an answer she began to tell the story:
She told us that the allegory is the story of a people who have been held prisoner in a cave deep inside a mountain. They have been there for so long that the cave has gradually become the only world they knew.
The prisoners were laid in chains in that prison, that were fastened behind a wall in the cave, facing the rear of the cavern. This rock encrusted world was the only world they knew. The only light they could see was the light from a fire that was maintained on the other side of the wall, which was reflected off the rocks of the cavern in front of them, and above them. In this manner, their world became a narrow world of a faint glow of light and of huge shadows of objects that were passed in front of the fire. These shadows, which they all were able to behold with their senses, thus become a reality to them, a reality they could relate events to, that in part defined their world. This went on for a long time.
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