A far better way, however, to obtain power would be to avail ourselves of the sun's rays, which beat the earth incessantly and supply energy at a max… - Nikola Tesla

The production of artificial food as a means for causing an increase of the human mass naturally suggests itself, but a direct attempt of this kind to provide nourishment does not appear to me rational, at least not for the present. Whether we could thrive on such food is very doubtful. We are the result of ages of continuous adaptation, and we cannot radically change without unforeseen and, in all probability, disastrous consequences. So uncertain an experiment should not be tried. By far the best way, it seems to me, to meet the ravages of the evil, would be to find ways of increasing the productivity of the soil. With this object the preservation of forests is of an importance which cannot be overestimated, and in this connection, also, the utilization of water-power for purposes of electrical transmission, dispensing in many ways with the necessity of burning wood, and tending thereby to forest preservation, is to be strongly advocated. But there are limits in the improvement to be effected in this and similar ways. To increase materially the productivity of the soil, it must be more effectively fertilized by artificial means. The question of food-production resolves itself, then, into the question how best to fertilize the soil. What it is that made the soil is still a mystery. To explain its origin is probably equivalent to explaining the origin of life itself. The rocks, disintegrated by moisture and heat and wind and weather, were in themselves not capable of maintaining life. Some unexplained condition arose, and some new principle came into effect, and the first layer capable of sustaining low organisms, like mosses was formed. These, by their life and death, added more of the life sustaining quality to the soil, and higher organisms could then subsist, and so on and on, until at last highly developed plant and animal life could flourish. But though the theories are, even now, not in agreement as to how fertilization is effected, it is a fact, only too well ascertained, that the soil cannot indefinitely sustain life, and some way must be found to supply it with the substances which have been abstracted from it by the plants. The chief and most valuable among these substances are compounds of nitrogen, and the cheap production of these is, therefore, the key for the solution of the all-important food problem. Our atmosphere contains an inexhaustible amount of nitrogen, and could we but oxidize it and produce these compounds, an incalculable benefit for mankind would follow. Long ago this idea took a powerful hold on the imagination of scientific men, but an efficient means for accomplishing this result could not be devised. The problem was rendered extremely difficult by the extraordinary inertness of the nitrogen, which refuses to combine even with oxygen. But here electricity comes to our aid: the dormant affinities of the element are awakened by an electric current of the proper quality. As a lump of coal which has been in contact with oxygen for centuries without burning will combine with it when once ignited, so nitrogen, excited by electricity, will burn. I did not succeed, however, in producing electrical discharges exciting very effectively the atmospheric nitrogen until a comparatively recent date, although I showed, in May, 1891, in a scientific lecture, a novel form of discharge or electrical flame named "St. Elmo's hotfire," which, besides being capable of generating ozone in abundance, also possessed, as I pointed out on that occasion, distinctly the quality of exciting chemical affinities. This discharge or flame was then only three or four inches long, its chemical action was likewise very feeble, and consequently the process of oxidation of nitrogen was wasteful. How to intensify this action was the question. Evidently electric currents of a peculiar kind had to be produced in order to render the process of nitrogen combustion more efficient.

Of all the frictional resistances, the one that most retards human movement is ignorance, what Buddha called 'the greatest evil in the world.' The friction which results from ignorance ... can be reduced only by the spread of knowledge and the unification of the heterogeneous elements of humanity. No effort could be better spent.

When we speak of man, we have a conception of humanity as a whole, and before applying scientific methods to the investigation of his movement we must accept this as a physical fact. But can anyone doubt to-day that all the millions of individuals and all the innumerable types and characters constitute an entity, a unit? Though free to think and act, we are held together, like the stars in the firmament, with ties inseparable. These ties cannot be seen, but we can feel them. I cut myself in the finger, and it pains me: this finger is a part of me. I see a friend hurt, and it hurts me, too: my friend and I are one. And now I see stricken down an enemy, a lump of matter which, of all the lumps of matter in the universe, I care least for, and it still grieves me. Does this not prove that each of us is only part of a whole?
For ages this idea has been proclaimed in the consummately wise teachings of religion, probably not alone as a means of insuring peace and harmony among men, but as a deeply founded truth. The Buddhist expresses it in one way, the Christian in another, but both say the same: We are all one. Metaphysical proofs are, however, not the only ones which we are able to bring forth in support of this idea. Science, too, recognizes this connectedness of separate individuals, though not quite in the same sense as it admits that the suns, planets, and moons of a constellation are one body, and there can be no doubt that it will be experimentally confirmed in times to come, when our means and methods for investigating psychical and other states and phenomena shall have been brought to great perfection. Still more: this one human being lives on and on. The individual is ephemeral, races and nations come and pass away, but man remains. Therein lies the profound difference between the individual and the whole.