Let Light and Love and Power
restore the Plan on Earth.

The Great Invocation 1945 Alice Bailey (June 16, 1880 – December 15, 1949)

The Blue Bird 1918 Maurice Tourneur (February 2, 1876 – August 4, 1961)

“Rites of passage represent movements, a transition from one state — the profane – to the other, the sacred; or back again to the profanum.” LENR energy arrives at a time when humanity is at such a point of transition. A deeper understanding of this is found in a review of Sacrum/Profanum, also a bit of ‘The Age of Enlightenment’ history (Europe 1687 - 1815), and a study of the philosophies of ‘The Chalice and the Blade’, and ‘Gaia Theory’ of modern times.

Understanding of the sacred (of god) and the profane (of the world) changes as knowledge of the natural world, energy, matter, and the cosmos grows. How this evolution of understanding influences us is clearly seen during the Age of Enlightenment. The heart of this article explores this influence in the coming of a second ‘Age of Enlightenment’.

“Bertrand Russell saw the Age of Enlightenment as a phase in a progressive development, which began in antiquity, and that reason and challenges to the established order were constant ideals throughout that time.” -wiki

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“The Elementary Forms of the Religious Life” 1915 by Emile Durkheim Translated by Joseph Ward Swain. © George Alien & Unwin Ltd

From the introduction by Robert Nisbet

[XI] Sixth and finally, I would call attention to Durkheim’s treatment of the relation between religion and science in mankind’s evolutionary advance. Intellectual progress for Durkheim consists, quite obviously, in the transfer from dominantly religious contexts to dominantly scientific contexts of ideas on cosmology, on society and on the individual; a transfer, in short, from the sacred to the profane. He regards with manifest favour the progress of the sciences and their emancipation as intellectual systems from religion. The future will see, he tells us, a continuation of this trend, with matters still held to be too sacred for scientific examination becoming objects of rationalist-scientific research.

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The following is a quote from Tu Delft, a participant in the European Union RECREATE project August 2011 to January 2015.

Prometheus brought the flame from the Olympus to the people, against the will of Zeus.

People’s knowledge then had not yet developed. They did not know of the course of the stars and the cause of the seasons, nor did they know about construction. They could not wield the power of fire either.

Prometheus (he, who looks ahead) was an innovative Greek god and became their first professor of engineering. He taught them to manage fire, to observe the stars, to sail the seas, to bake bricks and to build houses. Prometheus also taught the people to esteem the beauty of nature.

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INTRODUCTION (source wiki)

Profanum/Sacrum Religious Law in Ancient Rome

Profanum

Literally, ‘in front of the shrine’, therefore not within a sacred precinct; not belonging to the gods but to humankind.

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Sacer i.e. Sacrum

Sacer describes a thing or person given to the gods, thus “sacred” to them. Human beings had no legal or moral claims on anything sacer. Sacer could be highly nuanced; Varro associates it with “perfection”. Through association with ritual purity, sacer could also mean “sacred, untouchable, inviolable”.

Anything not sacer was profanum: literally, “in front of (or outside) the shrine”, therefore not belonging to it or the gods. A thing or person could be made sacer (consecrated), or could revert from sacer to profanum (deconsecrated), only through lawful rites (resecratio) performed by a pontiff on behalf of the state. Part of the ver sacrum sacrificial vow of 217 BC stipulated that animals dedicated as sacer would revert to the condition of profanum if they died through natural cause or were stolen before the due sacrificial date. Similar conditions attached to sacrifices in archaic Rome. A thing already owned by the gods or actively marked out by them as divine property was distinguished as religiosus, and hence could not be given to them or made sacer.

Persons judged sacer under Roman law were placed beyond further civil judgment, sentence and protection; their lives, families and properties were forfeit to the gods. A person could be declared sacer who harmed a plebeian tribune, failed to bear legal witness, failed to meet his obligations to clients, or illicitly moved the boundary markers of fields. It was not a religious duty (fas) to execute a homo sacer, but he could be killed with impunity.

Profanum/Sacrum Philosophy

Profane/Profanum - The Known

The profane, is the part of reality that can be perceived and known, as conceptualized in the philosophical dichotomy of sacred and profane.

The profane world consists of all that we can know through our senses; it is the natural world of everyday life that we experience as either comprehensible or at least ultimately knowable — the Lebenswelt or lifeworld.

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Sacred/Sacrum - The Unknowable

In contrast, the sacred, or sacrum in Latin, encompasses all that exists beyond the everyday, natural world that we experience with our senses.

As such, the sacred or numinous can inspire feelings of awe, because it is regarded as ultimately unknowable and beyond limited human abilities to perceive and comprehend.

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Transitions

Rites of passage represent movements from one state — the profane – to the other, the sacred; or back again to the profanum.

Religion is organized primarily around the sacred elements of human life and provides a collective attempt to bridge the gap between the sacred and the profane.

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Profane in Modern Usage

Profane may refer to sinfulness or sacrilege, both acts which violate the sacred or the good. It also refers to the act of profanity or foul language.

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Sacred in Modern Usage

Sacred means revered due to sanctity, is in general the state of being holy (perceived by religious individuals as associated with divinity) or sacred (considered worthy of spiritual respect or devotion; or inspiring awe or reverence among believers).

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The Age of Enlightenment (1687 - 1815)

The Age of Enlightenment was preceded by and closely associated with the scientific revolution.

Enlightenment was marked by increasing empiricism, scientific rigor, and reductionism, along with increased questioning of religious orthodoxy.

The principal goals of Enlightenment thinkers were liberty, progress, reason, tolerance, fraternity, and ending the abuses of the church and state.

The Age of Enlightenment and Modernism has led to a secularisation of culture over the past few centuries – an extension of the profanum at the (often explicit) expense of the sacred. The predominant 21st-century global world view is as a result empirical, sensate, contractual, this-wordly – in short profane.

Diminishing the Unknowable - Education and Science

One of the primary elements of the culture of the Enlightenment was the rise of the public sphere, a “realm of communication marked by new arenas of debate, more open and accessible forms of urban public space and sociability, and an explosion of print culture,” in the late 17th century and 18th century.

The increased consumption of reading materials of all sorts was one of the key features of the Enlightenment. Developments in the Industrial Revolution allowed consumer goods to be produced in greater quantities at lower prices, encouraging the spread of books, pamphlets, newspapers and journals – “media of the transmission of ideas and attitudes”. The first scientific and literary journals were established during the Enlightenment.

Because of the focus on reason over superstition, the Enlightenment cultivated the arts. Emphasis on learning, art and music became more widespread, especially with the growing middle class. Areas of study such as literature, philosophy, science, and the fine arts increasingly explored subject matter that the general public in addition to the previously more segregated professionals and patrons could relate to.

The influence of science also began appearing more commonly in poetry and literature during the Enlightenment. Some poetry became infused with scientific metaphor and imagery, while other poems were written directly about scientific topics. Sir Richard Blackmore committed the Newtonian system to verse in “Creation, a Philosophical Poem in Seven Books”.

Science came to play a leading role in Enlightenment discourse and thought. Many Enlightenment writers and thinkers had backgrounds in the sciences and associated scientific advancement with the overthrow of religion and traditional authority in favour of the development of free speech and thought.

Scientific progress during the Enlightenment included the discovery of carbon dioxide (fixed air) by the chemist Joseph Black, the argument for deep time by the geologist James Hutton, and the invention of the steam engine by James Watt.

The experiments of Lavoisier were used to create the first modern chemical plants in Paris.

The experiments of the Montgolfier Brothers enabled them to launch the first manned flight in a hot-air balloon on 21 November 1783, from the Château de la Muette, near the Bois de Boulogne.

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The Chalice and the Blade

Riane Eisler’s international bestseller The Chalice and The Blade: Our History, Our Future (Harper Collins San Francisco, 1987) was hailed by anthropologist Ashley Montagu as “the most important book since Darwin’s Origin of Species.

Partnership and domination models

Dr. Eisler proposes that new social paradigms are needed that transcend the limitations of conventional social categories such as religious vs. secular, right vs. left, capitalist vs. communist, East vs. West, and pre-industrial vs. industrial or post-industrial. She notes that societies in all these categories have been repressive and violent, and that none answer the question of what kinds of institutions and beliefs support more equitable and peaceful relations. In addressing this question, Eisler’s multidisciplinary, cross-cultural research resulted in a new conceptual framework for understanding and improving social systems: the partnership-domination continuum. The identification of the partnership model and the domination model as two underlying social configurations requires a new analytical approach that includes social features that are currently ignored or marginalized, such as the social construction of human/nature connections, parent/child relations, gender roles and relations, and the way we assess the value of the work of caring for people and nature.

Domination Culture

She introduced the term domination culture to describe a system of top-down rankings ultimately backed up by fear or force - man over man, man over woman, race over race, religion over religion, and man over nature. The configuration of the domination system has four mutually supporting core components: Top-down control in both families and states or tribes, and all institutions in between; Rigid male dominance—and with this, the devaluation by both men and women of anything stereotypically considered “feminine,” including care and caregiving; The acceptance, even idealization, of violence as a means of imposing one’s will on others; A system of beliefs that presents relations of dominating or being dominated as inevitable and desirable. Examples of societies that orient closely to the domination model include Nazi Germany, Khomeini’s Iran, and earlier cultures where chronic violence and despotic rule were the norm.

Partnership Society

By contrast, the configuration of the partnership system consists of the following four mutually supporting core components: A more democratic and egalitarian structure in both the family and state or tribe; equal partnership between women and men, and with this, a high valuing in women and men, as well as in social and economic policy of traits and activities stereotypically considered feminine such as care and caregiving; a low degree of abuse and violence, because they are not needed to maintain rigid rankings of domination; A system of beliefs that presents relations of partnership and mutual respect as normal and desirable.

Examples of partnership-oriented societies include the Teduray, a tribal society studied by the University of California anthropologist Stuart Schlegel; agrarian societies such as the Minangkabau, studied by the University of Pennsylvania anthropologist Peggy Reeves Sanday; and technologically advanced ones like Sweden, Norway, and Finland, where there is a more democratic and egalitarian structure in both the family and the state, more equal partnership between men and women (for example, women are 40-50 percent of national legislators), and more caring social policies such as universal health care, paid parental leave, and high quality early childhood education, as well as the rejection of violence in both intimate and international relations.

Partnership/Domination Continuum

In comparing partnership and domination systems, Eisler analyzes the androcracy (governance of social organization dominated by males) of Indo-European and other societies, versus greater orientation to the partnership model (as distinct from matriarchy) for the social organization of Neolithic Europe and the later Minoan civilization that flourished in prehistoric Bronze Age Crete.

To support the idea that neither men nor women dominated one another, Eisler cites archeological evidence from southeast Europe, especially Crete, drawing much from the research of archaeologist Marija Gimbutas, James Mellaart, Nikolaos Platon, Vere Gordon Childe, and Nanno Marinatos. She also draws heavily from cross-cultural studies, such as Douglas P. Fry’s work on foraging cultures that orient to the partnership model, noting that for most of our history humans lived in foraging groups.

Her work has allowed many other scholars to apply partnership/domination and cultural transformation conceptual frameworks to fields ranging from politics and economics to religion, business, and education.

No society orients completely to a domination system or a partnership system. It is always a matter of degree in what Eisler calls a partnership-domination continuum. But with these configurations in mind, much that otherwise seems random and disconnected begins to fall into place – including how economic systems have been developed, as Eisler documents in The Real Wealth of Nations: Creating a Caring Economics , as well as in many articles and book chapters, including “Economics as If Caring Matters” in Challenge.

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Gaia Philosophy

Gaia philosophy (named after Gaia, Greek goddess of the Earth) is a broadly inclusive term for related concepts that living organisms on a planet will affect the nature of their environment in order to make the environment more suitable for life. This set of theories holds that all organisms on a life-giving planet regulate the biosphere in such a way as to promote its habitability. Gaia concept draws a connection between the survivability of a species (hence its evolutionary course) and its usefulness to the survival of other species.

While there were a number of precursors to Gaia theory, the first scientific form of this idea was proposed as the Gaia hypothesis by James Lovelock, a UK chemist, in 1970. The Gaia hypothesis deals with the concept of Biological homeostasis, and claims the resident life forms of a host planet coupled with their environment have acted and act like a single, self-regulating system. This system includes the near-surface rocks, the soil, and the atmosphere. Today many scientists consider such ideas to be unsupported by, or at odds with, the available evidence (see recent criticism). These theories are however significant in green politics.

Predecessors to the Gaia theory

There are some mystical, scientific and religious predecessors to the Gaia philosophy, which had a Gaia-like conceptual basis. Many religious mythologies had a view of Earth as being a whole that is greater than the sum of its parts (e.g. some Native American religions and various forms of shamanism).

Lewis Thomas believed that Earth should be viewed as a single cell; he derived this view from Johannes Kepler’s view of Earth as a single round organism.

Isaac Newton wrote of the earth, “Thus this Earth resembles a great animall or rather inanimate vegetable, draws in æthereall breath for its dayly refreshment & vitall ferment & transpires again with gross exhalations, And according to the condition of all other things living ought to have its times of beginning youth old age & perishing.”

Pierre Teilhard de Chardin, a paleontologist and geologist, believed that evolution unfolded from cell to organism to planet to solar system and ultimately the whole universe, as we humans see it from our limited perspective. Teilhard later influenced Thomas Berry and many Catholic humanist thinkers of the 20th century.

Buckminster Fuller is generally credited with making the idea respectable in Western scientific circles in the 20th century. Building to some degree on his observations and artifacts, e.g. the Dymaxion map of the Earth he created, others began to ask if there was a way to make the Gaia theory scientifically sound.

Oberon Zell-Ravenheart in 1970 in an article in Green Egg Magazine, independently articulated the Gaia Thesis.

None of these ideas are considered scientific hypotheses; by definition a scientific hypothesis must make testable predictions. As the above claims are not testable, they are outside the bounds of current science.

These are conjectures and perhaps can only be considered as social and maybe political philosophy; they may have implications for theology, or thealogy as Zell-Ravenheart and Isaac Bonewits put it.

Range of views

According to James Kirchner there is a spectrum of Gaia hypotheses, ranging from the undeniable to radical. At one end is the undeniable statement that the organisms on the Earth have radically altered its composition. A stronger position is that the Earth’s biosphere effectively acts as if it is a self-organizing system which works in such a way as to keep its systems in some kind of equilibrium that is conducive to life. Today many scientists consider that such a view (and any stronger views) are unlikely to be correct. An even stronger claim is that all lifeforms are part of a single planetary being, called Gaia. In this view, the atmosphere, the seas, the terrestrial crust would be the result of interventions carried out by Gaia, through the coevolving diversity of living organisms.

The most extreme form of Gaia theory is that the entire Earth is a single unified organism with a highly intelligent mind that arose as an emergent property of the whole biosphere. In this view, the Earth’s biosphere is consciously manipulating the climate in order to make conditions more conducive to life. Scientists contend that there is no evidence at all to support this last point of view, and it has come about because many people do not understand the concept of homeostasis. Many non-scientists instinctively and incorrectly see homeostasis as a process that requires conscious control.

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The more speculative versions of Gaia, including versions in which it is believed that the Earth is actually conscious, sentient, and highly intelligent, are usually considered outside the bounds of what is usually considered science.

The term folktale describes the tradition of orally passing down stories from generation to generation.

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“Folktale vs. Fairy Tale” by Molli Eckart

One of the most important components of a folk tale is the desire to keep it as close to the original story as possible: However, the ability to keep it close to the original can prove to be very complicated. The complication arises from the fact that the folktales spread throughout the world and often change languages and dialects. Another characteristic of folk tales is that the setting is generally in a familiar world such as villages and bedrooms, but they exaggerate or use humor to bring entertainment to the tales. Different cultures are entertained in different ways which contributes to the variations of the folktales. Folktales can also be broken down into many different subsections as well such as myth, fable, local legend and more. (Thompson)

On the other hand, fairy tales include more magical and unrealistic events than folk tales. They often have supernatural or enchanted characters such as witches, ogres, fairies, mermaids, dwarfs, and many other fantasy creatures. Typically, fairy tales also have the “happy ending” that most people are familiar with today. There is a difference between modern fairy tales and early fairy tales.

Modern fairy tales are aimed towards children and typically have a theme of a young man or woman facing a conflict in order to mature or become an adult. However, earlier folktales and fairy tales were mostly violent and vulgar and were mostly told between adults. The idea of fairy tales has evolved over time and in today’s society they are most commonly associated with the Disney movie versions.

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The Heart of the Article

Dichotomy and symbiosis of Sacrum/Profanum

In ancient Rome sacrum/sacred meant sacrificial, the realm of the gods. If consecrated for committing a crime you could be killed with impunity, your life was forfeit belonging to the gods. On the other hand, in modern usage that which is considered sacred is held in reverence, cherished, and protected. Profanum/profane has also transitioned in meaning, from ‘that which is of the world’ (not belonging to the gods), into modern usage ‘that which is known’ and ‘that which causes harm to the good or sacred’. The unknowable (sacrum) and the known (profanum) have gone through an evolution of understanding and meaning throughout time.

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Today many spiritual practitioners, from many faiths, revere all life on the planet as a whole, worshipping the ‘sacred earth’. Ancient religions have touched on this as well, although no one knew what the planet looked like back in those times. It was unknowable, Sacrum. Not long ago, the sight of our good earth, afloat like a blue and white gem, fragile as seen against the backdrop of space, became common knowledge of the world, Profanum. This vision of the earth may be the strongest archetypal image of our time, inspiring new dreams and visions, framing further questions which pull at us.

In both philosophy and theology, the sacred and profane presents a dichotomy, yes, but also a symbiosis. A symbiosis of the sacred and profane takes place when the unknowable is glimpsed, dreamed of for the first time. Then it becomes part of the world, a question takes hold, unknown yet knowable, the realm of the seeker. Over time, and effort, it then becomes part of our body of knowledge. In this light, knowledge is both sacred and profane. The transitions, the rights of passage, that lead to truth and understanding are found in the interplay between the unknowable and the known.

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A life seeking ‘enlightenment’ encompasses both ‘a reverence for the unknowable’ and ‘a yearning for worldly understanding’. This drives the curiousness of humanity and the miracles of science, which in turn deepens our understanding of the realm of the sacred. Sacrum/profanum working together, creating a synergy, influencing the development of our humanity.

The inspirational symbiosis of sacrum/profanum is most apparent during times of great scientific and theological discovery. It can be seen when studying the Age of Enlightenment. A few of the causal factors preceding and fueling that age are present today.

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“Rites of passage represent movements, a transition from one state — the profane – to the other, the sacred; or back again to the profanum.”

1) Explosion of Print Culture - The printing press of old and the internet of today.

A “realm of communication marked by new arenas of debate, more open and accessible forms of urban public space and sociability, and an explosion of print culture” a new and accessible “media of the transmission of ideas and attitudes”.

“The ‘public space’ of salons and coffee houses, debate combined with the printed word of the hand­ operated Gutenberg­ style press, enabled the evolution of ideas, the hallmark of the Age of Enlightenment.”

“The new era in print ushered in by the Internet is a distant mirror to Gutenberg’s work which similarly revolutionized the printing process.”

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Our new ‘public space’ and ‘arenas of debate’ are found in the cloud, where there is an unprecedented and infinitely accessible wealth of information on culture, history, art, and sciences. This ‘explosion of print culture’ and ‘media of the transmission of ideas and attitudes’ is found in forums and websites, which are literally at everyones’ fingertips. The ‘light-speed evolution of ideas’ is becoming a ‘hallmark’ of our times.

Open Science is an example this ‘hallmark’. Open Power/Open Science/Quantum Heat, at the MFMP.

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The Open Science model provides for instant scientific experimental review (seeking replication), eliminating the peer review of journals. The Open Science model streamlines, it is a simultaneous following of protocol in multiple labs, exact batch procurement of shared experimental ingredients ensuring sameness, also ditto for instrumentation and feedback control systems, a real time synergy of thought between participating labs. Then the experiments are observed as a concerted effort live on Skype. WoW! I just did a backflip. For both the speed and betterment of science, this Open Science model is a Terra Flop better than the Johannes Gutenberg - Printing Press and Giga Bites better than what we have today. The more adopting it exponentially improves the possibilities, which is what most need.

2) Unlimited, Point of Use, and On Demand ­- Motion of old and LENR energy of today.

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“The invention of the steam engine by James Watt” also “the first manned flight in a hot ­air balloon”.

The historiography of the Age of Enlightenment is extensive, many others are more knowledgeable than me. Yet, I’ll hazard to guess that this thought of mine is original. It’s that the idea of unlimited, point of use, on demand locomotion was ludicrous in 1700, unknown, perhaps considered unknowable. All travel was by foot, or dependent on the vagaries of wind and sail. Motion to turn the wheels of industry were dependent on muscle, waterwheels, or wind for mills.

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The atmospheric engine, a precursor of the steam engine, changed that. The spark that initiated this invention happened centuries earlier, a moment of sacrum/profanum symbiosis.

“The earliest known rudimentary engine was a steam turbine, the aeolipile. In the 1st century CE, Hero of Alexandria described the device. The name – derived from the Greek word Αἴολος and Latin word pila – translates to “the ball of Aeolus” being the Greek god of the air and wind. Steam ejected tangentially from nozzles caused a pivoted ball to rotate.”

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Once upon a time, long, long­ ago, a Greek god, Aeolus, was observed as air (pressure) and as sun (heat) when swirling wind (motion) was felt upon the face of Hero of Alexandria; while he watched mists form and rise from the valley, daydreaming of the pots and kettles whistling and steaming in his grandmother’s kitchen. -­gbgoble2015

From these musings came the realization that air pressure differences can be created by man to cause a turbine to turn... and hot air balloons to fly, combustion engines to roar, wings to lift, and rockets to soar. The unknowable is glimpsed, becomes a question, leading to locomotion, powering industry, increased agricultural production, and the Age of Enlightenment.

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Newcomen ­ Atmospheric Engine

“For the first time water could be raised from a depth of over 150 feet. The first example from 1711 was able to replace a team of 500 horses that had been used to pump out the mine. In 1775 the Watt steam engine arrived. As fully developed, it used about 75% less fuel than a similar Newcomen one.”

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Virtually unlimited, point of use, on demand motion ­had arrived, much less expensive and troublesome than 500 horses.

“The oldest, man­hauled railways date back to the 6th century B.C, with Periander, one of the Seven Sages of Greece, credited with its invention. In 1804, at the Penydarren Ironworks at Merthyr Tydfil in South Wales, the first self­propelled railway steam engine or steam locomotive, built by Richard Trevithick, was demonstrated.”

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LENR energy follows a similar path.

The idea of unlimited, point of use, on demand energy seems ludicrous in our era. The energy needed for the worldwide explosion of ‘on demand motion’ requires massive infrastructure and supply, constant investment and control. Now that is changing. Unlimited energy was once unknowable, the realm of the gods of lightning, sun and fire. It first entered the world as a question, “Can we harness the energy found in an atom?”

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The spark that initiated this happened centuries earlier, another moment of sacrum/profanum symbiosis, the conservation of energy and the nature of light. It is found in the brilliant works of Newton and Gabrielle Émilie Le Tonnelier de Breteuil.

“Gabrielle Émilie Le Tonnelier de Breteuil was a French mathematician, physicist, and author during the Age of Enlightenment. Her most celebrated achievement is considered to be her translation and commentary on Isaac Newton’s work Principia Mathematica.

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Her commentary includes a profound contribution to Newtonian mechanics—the postulate of an additional conservation law for total energy. She also predicted the nature of light.”

Émilie_du_Châtelet

She was pretty and smart, understanding light and flames.

She facsinated Voltaire. What else would cause him, one of her lovers, to declare in a “letter to his friend King Frederick II of Prussia that du Châtelet was “a great man whose only fault was being a woman”.”

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In Retrospect

“Du Châtelet and Voltaire may have met in her childhood at one of her father’s salons; Voltaire himself dates their meeting to 1729, when he returned from his exile in London. However, their friendship began in earnest in May 1733, upon her re-entering society after the birth of her third child.”

“Du Châtelet invited Voltaire to live in her country house at Cirey-sur-Blaise in Haute-Marne, northeastern France, and he became her long-time companion (under the eyes of her tolerant husband). There she studied physics and mathematics and published scientific articles and translations. To judge from Voltaire’s letters to friends and their commentaries on each other’s work, they lived together with great mutual liking and respect. As a literary rather than scientific person, Voltaire implicitly acknowledged her contributions to his 1738 Elements of the Philosophy of Newton, where the chapters on optics show strong similarities with her own Essai sur l’optique. But she was able to contribute further to the campaign by a laudatory review in the Journal des savants.”

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Heat and Light

“In 1737, Châtelet published a paper entitled ‘Dissertation Sur La Nature et La Propagation du feu’ based upon her research into the science of fire, that predicted what is today known as infrared radiation and the nature of light.”

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Émilie’s works continued, she tackled, and conquered a key to the ‘holy grail’ of understanding the laws of conservation of energy.

“Energy can neither be created nor destroyed; rather, it transforms from one form to another.”

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Newton didn’t add this apple to the tree of knowledge, Émilie did.

“Émilie du Châtelet proposed that energy must always have the same dimensions in any form, which is necessary to be able to relate it in different forms (kinetic, potential, heat...). She proposed and tested the hypothesis of the conservation of total energy, as distinct from momentum. Balls were dropped from different heights into a sheet of soft clay. Each ball’s kinetic energy as indicated by the quantity of material displaced ­ was shown to be proportional to the square of the velocity. Newton and Voltaire, had all believed that “energy” was not distinct from momentum and therefore proportional to velocity.”

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They were wrong, she was right.

Energy is never lost or gained, it changes form... and often location. Imagine a nano miniature molecular magnetic cyclotron focusing a system’s energy, for a split second, into a teeny tiny spot. How kinetic might those couple of atoms get? How powerful are the mini- magnetic fields in their space? Ponder Einstein’s E = mc squared. Open the dam. Become brilliant, think outside the box, like Émilie du Châtelet did during the Age of Enlightenment.

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3) Well­being and Caring ­ - The people of old and the world of today.

The “goals of Enlightenment thinkers were liberty, progress, reason, tolerance, fraternity, and ending the abuses of the church and state” also “increased questioning of religious orthodoxy” also “Francis Hutcheson, a moral philosopher, described the utilitarian and consequentialist principle that virtue is that which provides, in his words, “the greatest happiness for the greatest numbers”.

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“A number of novel ideas about religion developed with the Enlightenment, including Deism and talk of atheism. Deism, according to Thomas Paine, is the simple belief in God the Creator, with no reference to the Bible or any other miraculous source.”

Economics as If Caring Matters ­by Riane Eisler

pg 69 “...conventional indicators of economic health such as gross domestic product (GDP) and gross national product (GNP) ...give absolutely no value to the life- sustaining activities of both the household economy and the natural economy. So, an old grove of trees is only included in GDP when it is cut down—whereas the fact that we need trees to breathe is ignored. Similarly, the caring and care­giving work performed in households is given no value whatsoever, and economists often speak of parents who do not hold outside jobs as “economically inactive”.”

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pg 70 “...thanks to the activism of organizations worldwide, many countries now have “satellite” accounts that quantify the value of the work of caring for people and keeping healthy home environments. For example, a 2004 Swiss government report showed that if the unpaid “caring” household work still primarily performed by women were included, it would comprise almost half the reported Swiss GDP (Schiess andSchön­Bühlmann 2004).”

pg 77 “...remunerating people for care giving will not only help close the “caring gap”—the worldwide lack of care for children, the elderly, the disabled, and the sick and infirm. It will also eventually lead to a redefinition of “productivity” that gives visibility and value to what really makes us healthy and happy—and in the bargain leads to economic prosperity and ecological sustainability.”