6. Quantum entanglement
Alignments do not operate like wires or pipes that transmit energy, though energy-lines do. Energy-lines that dowsers can detect are different from alignments. As yet no dowsers have comprehensively mapped these in Penwith, so we cannot yet find out the extent to which alignments and energy-lines coincide - at a guess it might be 20-30%. But an energy-line is a 'pipe', with observable energy-flows that are directional or alternating over time, in connection with the season and the phases of the moon.
Chûn Quoit as seen from Boswens menhir
Not so with alignments. These conform more closely with what Einstein called 'spooky action at a distance', or non-local quantum entanglement
That is, two separate entities can resonate with each other simultaneously even when far apart, and with no connecting medium between them, as long as they have a pre-existing relationship. In other words, they have an inner or inherent connection while having no medium of connection.
This was first observed in physics with particles resulting from smashing the atom, which would shoot off in different directions and dimensions, nevertheless behaving similarly to each other. An analogy is that of twins separated at birth and growing up without even knowing they have a twin - yet their lives can take on similar turns of events and they share characteristics with each other.
It's as if aligning specific ancient sites tunes them to each other so that they resonate in harmony with each other. Since alignments intersect with other alignments, then it follows that Penwith's ancient sites were evolved as a complete system.
Whether or not there was a master-plan to this, when a site was established it was, in effect, plugged into this resonant network. Except that, with alignments, this was done without a medium of connection such as an energy-line. So, it follows from this that alignments and dowsable energy-lines signify different energy-frequencies and relationships, which should not be confused.
This implies a level of prehistoric thinking and social organisation far more advanced than we customarily understand. Up to about 1500 BCE, toward the end of the megalithic period, the people of Penwith seemed content to live a relatively simple sufficiency-oriented life. They lived in simple dwellings in family hamlets, moving around their territory quite a bit, and seemingly choosing not to engage in some of the innovative technologies that were available at the time. They weren't early adopters of bronze. Yet they invested enormous effort in their ancient sites.
Bronze items were initially imported and tin and copper were exported for some centuries, yet bronze smelting and craftwork were not adopted in Penwith until around 1800 BCE, toward the end of the zenith of the megalithic period.
Bronze enabled an increasing 'maximiser' or growth-based economy, and a fundamental shift of attitude came with it. Using bronze, people could fell trees, fashion items, shape the earth, amass wealth and adorn themselves more easily than before. They could stamp their mark on the world as dominators of nature more than participants in it. This psycho-social shift might even have led to the decline and eventual downfall of the megalithic period around 1500-1200 BCE.
Men Scryfa with Carn Galva behind
Penwithians' ancient sites were quite simple and undramatic, compared with the big megalithic sites of Stonehenge, Avebury, Carnac and the Boyne valley. Even compared with the Orkneys and Outer Hebrides, Penwith's megaliths were quite modest.
Yet, simply by examining the complex alignment patterns shown on the Map of Ancient Sites and Alignments in Penwith
, it is clear that a lot of complex consideration and calculation went on. The thinking behind megalithic construction in Penwith was sophisticated.
Penwith has more ancient sites per square mile than any area in Britain or Ireland, yet they have a thoughtful subtlety to their design, and their uniquenesses are noteworthy. The ancients did not have a standardised approach to megalith-building, yet common principles apply to all of them, across the isles of Britain and in Brittany and Ireland too.
Penwith's four surviving stone circles each had a different purpose, judging by their design, setting and their surrounding complexes of standing stones and mounds. They weren't just local tribes' private stone circles built to suit their own needs - they were part of something much bigger.
The 'quantum entanglement' of Penwith's sites, quite precisely patterned, shows that Penwithians were thinking big. The best, and only really plausible, reason for this is that they were engaging in a kind of geo-engineering - an attempt to participate actively in the fluctuating energies of their terrestrial environment and the heavens above, with a view to improving their lives and their world.
'Turning the wheel of time' was a key ingredient in their spiritual life, yet it was a practical matter too. It was obviously seen to be a fruitful thing to do, otherwise they would not have done the extensive engineering work they did