The Enlightenment Code

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Be the first to review this product. The Codes of Enlightenment are a series of 12 beautiful and powerful sacred images that are encoded with higher vibrational energies for the clearing and opening of your heart and generation of pure love in your life. The 12 codes have a transformational effect on your energy and consciousness, supporting 12 levels or dimensions of your heart to open to allow your Divine Essence and Divine Presence to be more deeply experienced.

The codes are accompanied by mantras, which when used in conjunction with the code, create an opening of your heart and energy system to help establish your higherself or divine presence energy connection.

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Each one of the 12 codes opens a soul to one dimension of their life to receive the energy and love of their higher self and God Presence within this specific aspect of life. This begins to occur once the codes are sung into the energy system. Receiving these codes regularly will open your sacred heart, raise your vibration energy levels within your energy body and attune your energy and consciousness to the vibration of unconditional love, your essence and God Presence.

These are the codes Christ received from his Divine Presence, as support for his journey on Earth during his incarnation as Jeshua Jesus Christ , to be able to hold unconditional love in this lifetime. Greenwood Press, , It is therefore worth examining what Montesquieu and Rousseau actually wrote in order to trace their influence upon the Napoleonic Code. Montesquieu wrote that law in general is human reason. When the body of the people is possessed of the supreme power, it is called a democracy. He has been described as the great defender of the rights and privileges of the nobility in general, and the nobility was essential in preventing the drift towards despotism.

Napoleon was devoted to Rousseau, and his views aligned closely with the philosophe. Cosimo, , 6. Palgrave, , Indeed, Napoleon was present at fifty-five of the one hundred and six meetings where the various principles of the Code were discussed and debated. His imprint on the document is clear, both in the penciled marginal notes that he left and in his ideas imbedded in the document.

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Nevertheless, this right does not come from nature, and must therefore be founded on conventions. This is clearly an expression of Enlightenment thought contradictory to the long tradition of chaotic legality that had existed in France. Dover Publications, , Beard Books, , 3. Yet even Rousseau believed that the people required direction. They should not be regarded as the equals of men; they are, in fact, mere machines to make children.

One of the principal achievements of the French Revolution had been the liberation of the individual. Perhaps the best example of this is one of the more notorious passages in the Code, located in Book I, Title V: Bernard Schwartz Union, NJ: As many as one in every five marriages in France was ending in divorce, and that children had been granted too much freedom.

Napoleon seized power in order to save the Revolution and France. He told Talleyrand that it was a great tragedy for a nation of 30 million inhabitants to have to call on bayonets to save the state. One of the cornerstones of order for both Montesquieu and Rousseau was virtue. But in a popular state, one spring is more necessary, namely virtue.

Oxford University Press, , Clearly, Napoleon found virtue wanting under the Directory and decided he must restore it to France.

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Rousseau wrote that the passage from the state of nature to the civil state produces a very remarkable change in many, by substituting justice for instinct, and giving his actions the morality they had formally lacked. Napoleon clearly saw that what France needed was the imposition of law and morality, based on law, in order to make it a civil state once again. The Code denied collective bargaining rights to workers, the trade unions were outlawed and a system of labor passports was instituted.

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As First Consul, Napoleon realized that in addition to gaining power himself, he could also finish the work of the Revolution. Europe and the Superior Being: Lectures on Modern European Intellectual History, http: If indeed Napoleon saw himself as rectifying the more radical elements of the Revolution that had strayed far beyond the ideals of , then certainly it is understandable that there is some conservatism in his Code Napoleon. The Code Napoleon was not revolutionary, but it was a necessary reform, one necessitated by both one of the original needs of the Revolution and the moral drift that had set in through the course of the Revolution.

History tends to remember the battlefield exploits of Napoleon, from his early successes to his disastrous invasion of Russia and eventual final defeat at Waterloo. He is a modern Alexander the Great, spreading his empire from horseback until fate decrees that his grasp has overextended his reach. Yet this is a one-dimensional portrait of brilliant man who was able to position himself across a continent, not as a mad dictator, but as the fulfillment of a revolution. In spite of its flaws, the Code Napoleon was imminently successful. Even those who lived in the conquered territories, and resented France and Napoleon, appreciated the Code for the liberties they were granted.

Much of the turmoil of the s up to the Revolutions of can be attributed to the discontent caused by the revocation of the Code in many places after the Congress of Vienna in It confirmed the ideas of freedom of person and of contract, including the right to enter any occupation, and freedom of civil society from the control of the Church. It was the first legal code in modern history that provided a unified system of law that applied to all citizens without distinction and provided an impulse to the rise of the middle class which would later vastly increase in size as a result of the industrial revolution.

LSU Press, , Or the French Civil Code. The Significance of Borders: The Cultural Origins of the French Revolution. Translated by Lydia G.

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Duke University Press, The Age of Napoleon. The Oxford History of the French Revolution. Oxford University Press, Durant, Will and Ariel.

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Simon and Schuster, Dwyer, Phillip and McPhee, Peter. Edited by Bernard Schwartz. Lectures on Modern European Intellectual History. Legal Systems of the World, Vol 3.

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