1. What is the audience for the standard(s)?

Firstly, it is important to define what is meant by the concept, “audience”. Etymologically speaking, the term “audience” originally comes from hearing a play.

The dictionary provides some additional context.

Audience :

1. the group of spectators at a public event; listeners or viewers collectively, as in attendance at an entertaining event.
2. a regular public that manifests interest, support, enthusiasm, or the like; a following.
3. opportunity to be heard; chance to speak to or before a person or group; a hearing.
4. a formal interview with a higher-ranking person.
5. the act of hearing, or attending to, words or sounds.

Entertainment has an audience. Marketing material has an audience. An interviewee has an audience. Having an audience means that the material being presented is tailored to that audience. The standards are not tailored (i.e., edited) to be suitable for any particular population of people. The standards are composed to resolve the society’s design for no audience, but the construction of something fulfilling for all of humanity; in the sense that there must be an audience, the audience is, all of humanity. The standards, as they presently exist, do not have an “audience” besides those individuals who wish to contribute to the community network. They are engineering standards (in conceptual and technical form) that include the logical derivation and technical operation of the system. Here, the term engineering means that we have a specification (i.e., “blueprint”) in advance, and we are going to build what is in the specification. In order to logically derive the system, we need to account for not only the paradigm that we are creating, but also, all the other paradigms that we are excluding. Hence, they are written comprehensively, and are to be used as documentation for the system’s reasoning, construction, and operation.

When a blueprint and operating guideline is shared, then it has a uniform interpretation. There is no cultural way of building something technical; there is a scientifically informed, mathematical, and engineered way. For those who actually desire to create community, let’s get out of the “audience” mindset and start being discoverers and contributors.

Marketing material has an audience, but we ought not to introduce the conforming of content for a particular perspective into the system’s comprehensive design. Certainly, there is something to be said for presenting the specification standard for community to the public in different ways — it may have a different impact when it is presented in one way versus another. Certainly, it is important to understand the audience to whom we are addressing when we create marketing material. However, that doesn’t mean that the comprehensive standard is different in any way. What we are proposing (Read: the standard) remains the same, we are just tailoring our communication to the paradigm of thought of the audience.

The standards are not necessarily meant to be an enjoyable and relaxing read. What is enjoyable to a reader is relative to the reader and their background. Instead, they are written in their present form in such a detailed and robust way for several reasons. 

Firstly, they are written this way so that there is less potential for misunderstandings and alternative interpretations, which generally necessitate the stating of something in complex and multiple ways, particularly in the early 21st century. These publications are supposed to be the sole reference standard for the system, so they must include, as much as possible, all the information required to understand and construct the system, while reducing any and all misinterpretation. In the early 21st century, language can be highly confusing. People have concepts in their minds that don’t mean what they think they mean, or mean something slightly different than what they think they mean when applied to a unified understanding of society. Also, different professions and disciplines use different terminology to mean the same thing. Someone coming from one discipline may think something is said best one way, where’s someone coming from another may think it is best said another. Thus, when it comes to writing a standard that is truly interdisciplinary, things must be said in multiple ways.

In certain cases within the publications, the same idea is written in multiple ways. This is, in part, to reduce confusion and make understanding easier, even though it increases the overall complexity of the document. Some people, due to their background are more likely to get (i.e., understand) something when it is written one way versus another.

Second, the standards are in an early version, and thus, possibly over complex (or even, not complex enough in certain cases). Any unnecessary complexity will likely be removed as they are refined and improved over their iterations.

Third, the goal is the construction of an entirely new type of society, which requires great effort to be expended, not only in understanding this type of society, but also in its development, and those people working toward this direction can’t carry any dead weight. The detailed nature of the standards filters out, to some extent, those people who aren’t really interested in working on the system’s design. We are speaking here solely about system development, and not, promotional development or relationship development, which requires a lesser technical degree of understanding. Materials for promotion and relationship development do have an audience as mentioned earlier. Please join those teams and help them develop audience specific material if that is of interest to you. Note, however, that people project their misunderstandings all the time onto this direction, which creates (and has created) no end to the confusion and conflict we experience while working on this direction. The detailed nature of the standards helps (or, is intended to help) reduce such weight.

Many people arrive at this direction with flawed understandings and expectations. They saw the pretty pictures (often, Jacque Frescos’) and somehow made up in their heads that creating this new society was going to be easy and not challenging (no matter how many times the orientation teams, coordinators and developers told them how much hard work was needed to not only accomplish this goal, but to just understand the goal). Many people just don’t want to hear it. Often this starts with people complaining about how the reading is too complex or not enjoyable enough. Next, they often want you to take time away from working on the system’s design (or, other project related tasks) to explain it to them, which can go on ad nauseum. Next, they begin asking how they can help, instead of taking the initiative to begin doing useful work in a self-directed manner. This drains the energies of those people actually working on the system’s design. Fundamentally, it takes personal work and effort to get up to speed on what we currently know about this new society. Getting up to speed requires more work for some and less for others depending upon individuals’ backgrounds. Unfortunately, the number of people working on this direction is small. As the number of people who understand and work on this direction grows, there will exist a larger orientation team and accompanying audience specific materials to assist people in getting up to speed; however, that is not the case at the present. This is unfortunate, but it is where we are right now.

Fourth. Note here that content can be extracted from the documents to be used in promotional and relationship development materials. Having greater detail in the standards allows for easier transfer to promotional and other types of material.

Fifth. In the coming years humanity will likely see the introduction of a general artificial intelligence entity (an intelligence engine or AI). Hence, in some sense, the standards are written as an input for this intelligence, which may come to be significantly embedded throughout all aspects of society. In this way, the standards represent useful learnable content about how the AI may understand and facilitate the optimization of society.

With the above reasoning stated, if one were to insist that the standards do have an audience, then the audience is three fold:

1. Those individuals working as members of working groups and teams developing the societal system itself.
2. Those individuals who for their own interests desire a complete and non-contradictory understanding of the system.
3. Learnable content for a general artificial intelligence.

2. The standards are just an ideology.

An ‘ideology’ is a conceptual system of thought (i.e., a set of common ideas) determined entirely by a social environment that justifies action, including routine day-to-day activity. An ideology is a mental model that is likely to prevent someone from understanding facts and/or a better way to live. An ideology can be strong or weak in someone. Ideologues (those who believe in the ideology) often use propaganda to spread the ideology. Your ideology justifies your own actions to yourself, as well as the reasonable or unreasonable actions of others, and hence, ideologies differ between cultures (as in, different social environments). If the proposed system is considered an ideology, as a group of ideas with an internal logic required and active when deciding that justifies and reasons action, then it is categorically separate from other ideologies. Here, it is important to acknowledge that the proposed system applies ‘systems thinking’ for integration and for engineering, ‘science’ for evidence and for discovery, and ‘critical reasoning’ for resolving contradiction toward understanding. Hence, it is an emergent system designed to maintain a transparent degree of measurable alignment with reality, and our mutual fulfillment therein. Its approach is explicit and designed to evolve through discovery, neither of which is typical of an ideology. Typically, an ideology is entirely self-referencing with no inquiry directive toward evolution. Alternatively, the proposed system does not justify anything static to a set social environment; instead, it is a system that maintains a continuity of discovery, and uses an integration of understandings, to construct a space of greater flourishing. To us, this system is not an ideology, but an evolving possibility. Paradigms are often ideological and they change when they are overwhelmed by new evidence. Certainly, without discovery and integration ideological viruses spread easily among a population.

Certainly, the system is not an “-ism”, which is how ideologies are sub-classified. Every “-ism” is a type of ideology (e.g., capitalism, communism, socialism). The standards go to great length to describe why the proposed system is not classified as an “-ism”. It would be incorrect to equate our proposed system (i.e., community) with any other, or former, “-ism”.

An ideology is used to identify someone or some group as separate from others. It is something in which we cloak our ego, and ends up obfuscating other ways of seeing the world and reality. Whereupon, people adhere to ideas that explain and offer psychological compensation for their position in the class system of their time. They, very often, act against their own interests as the result of ideologies they hold that justify their socio-economic class position to themselves. Denial and hope both play a hand in this. These compensatory ideologies are part of the hegemonic influence over subject peoples in an imperial situation. This happens in all class systems. Conversely, community is a classless socio-economic system, and our identity is not fixed, but emergent to the flow discovery and growth.

The community-type societal standard produced by Project Auravana is not a direct response to capitalism. Instead, it is a societal system designed for optimal human flourishing given what is currently known. In this sense, it is an indirect response to capitalism, for some of its configuration is informed by what has been learned by experiencing capitalism. It just so happens that early
21st century is a capitalist-type society. Therein, the standards may be seen as a solution to capitalism, but they are a separate type of society. This type of society may be developed in parallel and/or capitalism-socialism may be transformed into a community-type society. Regardless, a community-type society is a designed system, not an organic response to a historical analysis or any type of “ism”.

Of note, all narratives are classified as being ideological. Yet, the standard for community seeks to reduce narration through the use of discovery, evidence, and logical derivation, in order to create something that may feasibly maintain our mutual fulfillment in a commonly discoverable existence.

3. Do I have to read the standards?

The competent creation of community will only come from a group of collaborators who have a working literacy (maybe even a mastery) of the basic foundational understandings of this paradigm of thought.

You don’t “need” to read the standards (of which, at the time of this writing, there are around 2000 pages, not including all the content on the website). If you want to more greatly understand the logical derivation and technical operation of the society (our proposal), then the standards are available. If you want to participate in the design of the society, then the standards are useful, but possibly not essential to the development of a vertical subsystem in the larger community system. If you want to eventually join the community, then it is prudent to read the standards, because entry into the first city will involve screening to assure alignment with, and understanding of, the system into which one is entering.

Reading is one of the best ways to overcome intellectual solipsism (i.e., the experience of being caved in by your own limited ways of looking at the world). If you want to learn how to think like those who are constructing and will be living in the community, then read things by those people who are actually working on this direction. We do not want people to simply conform to the worldview we are putting forward.

Herein, people often ask, “Do I need to comprehensively understand the societal system to be a functional member of the society?” First, ask yourself, “Would I prefer to live in a society where everyone has taken the time to understand the reasons we have chosen this direction?” We can offer a simple thought exercise: two societies, one consists of individuals who have taken the time required to understand the system, and possibly, have contributed to the evolution of society’s design; the second society consists of those who believe they understand this direction without affirming it. Which one will you be a part of with the recognition that there is serious danger in being part of something, and not knowing how it functions and why it functions? It is unwise to participate in a socio-economic structure, and not know how and why it is structured as it is.

Even modern society, with all of its confusion, recognizes the importance of maintaining an understanding of how its society works. Modern society primarily works through a type of relationship known as “power over others”. It trains this form of relationship into the minds of children as they develop, primarily through the method of forced schooling and the curricula therein. In community, however, there is no force in concern to education. Our expectation is that individuals brought up as children in the community will naturally desire (at different ages) to learn about the system that transparently and explicitly facilitates their fulfillment. And herein, we recognize the usefulness in designing the community so that there is likely to be interest and engagement in its functioning. The composition of the first several cities, however, will be composed primarily of individuals brought up as children in modern society, and so, screening for understanding and orientation is important.

The community represents an entirely different way of living than the way ubiquitous and altogether “normal” in modern society. We want to make absolutely sure that you know what you are getting into; and, for your own well-being you should want to know what system you are entering and why it is a different system than the one you have come from.

Fundamentally, we have to design what we want to build. The question is, do you want to build and live in a community, or do you just want to live in another’s creation?

The standards are like a navigation tool set for exploring and creating with a wider mental awareness and a more encompassing worldview. In a sense, the community is a technical navigational system into which we are placing ourselves, which is operative at both the individual and social levels. It is a system for navigating together within a common existence. Operating within it requires an aligned navigational system and an understanding of its functioning at some basic level. If you wish to navigate together with us in common, then you must learn how we navigate. Otherwise, your inability to navigate and self-integrate may put yourself and others in unnecessary danger – you may interject social conflict and inefficiency, as well as maladaptive structures and behaviors.

We recognize that in their present form the standards are not the best introduction for beginners to this topic. With that said, if you are a beginner with a significant motivation for understanding the system’s complexity, then the standards may be profoundly intriguing to you. It is important to note that as participants to this project we recognize the significant challenge the specification standards pose as an introduction to this idea. However, they are not intended to be an introduction, they are intended to be the reference documentation we use in the society’s construction and operation. 

4. When I am reading the standards for the first time I feel like I am learning a new language; why might I feel like this?

This is common feedback, and that is why we have this question as part of the FAQ. People often state that reading the standards feels like work, and like learning a new language. These are technical documents, and although some common language is used, there is also significant use of technical language, which may be new to a reader.

Remember, the societal system standard represents a unified societal system; hence, to fully understand any one part as it contributes to the whole, the who system (or at least a significant majority of it) must be understood. This necessitates a process of progressive integration of understanding, as someone learns the systems, their relationships and associated terminology. The system standards of a community-type society interrelated.

There can be a substantial learning curve when it comes to acquiring a comprehensive understanding of what is actually being proposed by the Project. It is important to remember that this community proposal represents an entirely different linguistic worldview than most (if not all) other worldviews present in modern society. The standards might stretch your ability to visualize what is, and what is possible (like a form of mental yoga). The standards may give you another viewpoint on your own life and the lives of others. They may open new doors of perception, or provide a new lens through to view existence. Fundamentally, the Community’s design describes an entirely divergent way of living and of understanding reality than the many worldviews expressed among the current population of the planet. This can present a significant motivating challenge for those interested in this direction. The standards are dense in content and many individuals who read them for the first time feel like they are learning a new language and integrating a new worldview, which takes time and requires internal processing.

The language that many of us have been brought up with is a linguistic dead end. Language can be impoverishing and many of us have been brought up in a world of [conceptual, linguistic, and physical] impoverishment. Wherein, the instinct to want things to be better without the work of trying to understand how they have come to be as they are, is guaranteed to keep you where you are.

Sometimes, work is doing that thing that you are least inclined to do, but that will provide you the greatest growth and development. Certainly, it is challenging to think in this new way when we have been trained to think in a much more limited way. Community requires factoring complexity, rather than just accepting simplicity. It requires questioning core axioms and working on the structure of society itself, not just working within it. It requires recognition of the environmental factors that condition human behavior, rather than just working with current behavior patterns as givens. It requires deeper thought and critical questioning.

Today, many people wonder about the society in which they live in a way unchanged by the wonder. By which is meant this: If you don’t change your language about how you’re wondering about something, you are likely going to keep arriving back at the same perception.

Herein, discernment takes time to appear. We acknowledge a sense of urgency and a desire to care for that which was entrusted to us, but sometimes we first have to develop ourselves so our actions may become intelligently coordinated with others who have found this common direction.

Due to a wide variety of factors, many of us are very skilled at, and easily slip out of, using language precisely and viewing circumstances from a sufficiently encompassing perspective. If the specifications are to be used to construct the first community, then they need to be written precisely, some may say pedantically, so that they are acceptable to formal critique and not open to subjective interpretation.

5. Why do you refer to the proposed community design as a whole-system solution?

We need whole-system solutions that address complex interconnections, not just isolated parts. Interventions that only effect single mechanisms are not sufficient for structural [socio-economic] instability. The standards seek to address core underlying causes, not just symptoms. Hence, the designs identify clearly what we want to move towards, as well as, away from. Unlike previous phases in human history, all of our most pressing issues now are global, and as such, profoundly interconnected. This means we need solutions that address that interconnectedness and complexity to bring about helpful societal redesign.

Organizations tasked with trying to effect specific metrics within a complex system are bound to be, at best, under-equipped to deal with the nature of the issues, and at worst, unintentionally externalizing harm to other important areas as a result of “success” in their area of focus. All positive efforts are necessarily parts of the meta-imperative to create a thriving world for all: we need to recognize them as such and intelligently coordinate and integrate our efforts. We need fundamental restructuring of the primary systems that organize human activity.

Almost all of the world’s major problems have in common that someone stands to incur more economic advantage by causing them than by not. Further, systems of government are not only highly inefficient, but structurally lend themselves to corruption in ways that are inevitable. These power conferring systems reinforce memetic connections that condition and illicit many of the most destructive aspects of human potential. Modern society’s systems of economics, governance, law, and value had their foundations laid when there were only 500 million people (an approximation) on the planet, with low technological development, and when many still thought the earth was flat. Their foundational axioms are flawed and inadequate to the complexity, scope, and magnitude of our current needs.

Nothing less than a fundamental reassessment and restructuring of our core thought processes and fulfillment systems, aligned with our current needs and based on the best of what we currently know, is adequate to the real task at hand (i.e., global human fulfillment and ecological stability). All of our most pressing issues now are global, and as such, profoundly interconnected. This means that we need solutions that address that interconnectedness and complexity to bring about lasting success.

We are proposing a realistic solution, and we have the technical capacity to materialize that proposal.

6. Why is it challenging for individuals in modern society to understand the concepts put forward by the project?

We take full responsibility here. We have not yet made our proposal sufficiently marketable, but that will come in time. Our present priorities and desires involve working on the societal specification standards (SSS) themselves. If you would like to join us and work on “professional” marketing material, then please do contact us.

Also, many people have been trained and conditioned by the preeminent institutions in their society to react to the mere mention of the concepts put forward by this project. They have been taught to associate these concepts with emotion laden and “negative” events without critical thought. All the science in the world is unlikely to convince someone that the opposite of what they believe emotionally is the actual fact of the matter. There are too many old poisons in people’s heads. Furthermore, there is significant conceptual confusion among the population of modern society, which creates a mental fog that is exceptionally challenging, as well as being time and energy intensive to work through. To a large extent, the general population of people brought up in modern society have little to no context for understanding the operation of community.

The Auravana Project is here, in part, to facilitate in the removal of conceptual chaos and contradiction, and to present a design based on evidence. By doing so, we clear our minds of the fear that has come before and participate in the creation of a new society dedicated to uplifting all of humanity out their own, self-created chaos. The goal is not to convince anyone of these values that orient our lives toward greater fulfillment, but to setup an environment and the conditions where they realize it for themselves. If anything is “true”, then we should all have the capacity to realize it on our own without feeling imposition.

Unfortunately, when people are conditioned to just “go with the flow [of the crowd]” it makes those who don’t seem maladjusted, or possibly, dangerous. Instead of taking responsibility for our complicity as corporate cogs or imperial citizens, we follow our leaders’ example and blame the system for forcing us to collaborate in its crimes. The problem isn’t necessarily people who are asleep to the fundamental structures around them. The problem is [in part] people who are dreaming, but think they are awake. You can shake them forever and they will never wake up. You can show them the structure that creates their dream, and still they do not awaken. You can explore the suffering caused to others by their continued dreaming, and they will brush it off by saying that those who suffer are simply not dreaming correctly, dreaming big enough, or have the wrong dream mentality. The dreamer believes that you get the life that you deserve, not the life that you are continuously creating through the structural circumstances into which your life becomes entangled.

Additionally, people are being occupied with jobs and entertainment. Society is so constructed that most people are preoccupied with a job, pleasant or unpleasant, from 9-5 most days of their life. You would think that most people would refuse to spend the majority of their life slaving away for the profit of another, and choose to do something about such a socio-economic environment that coerced them into such a situation. Instead, most people support and sustain and inculcate their own imprisonment, which may not be too disagreeable to those with a pleasant job or reasonable wealth.

In the market there are many commercial entities and consumable ideologies competing for our attention. These “attention grabbers” are great at assimilating dissent and diverting potentially useful energies into systematically valueless efforts. And yet, one might ask oneself, “When I am playing a game of monopoly for my life and the lives of my significant others, what does dissent mean to me?”

Most people just blindly accept the prison. Some have come to cherish its routines. A lot of the defense of the current system comes from its own workers (who say things like, “I started at 7 dollars and I worked my way up to 15; you can too!”). The psychology of the underclass is groomed to not understand what is happening, and to have animosity toward each other (divide and conquer) as well as those who advocate a system where the groomers and attention grabbers aren’t in power. It is essential to recognize that many people have identified fully with the cage and will fight to protect it. Plato’s Allegory of the Cave (Wikipedia) is a useful narrative here.

There is an old saying, “Slavery is not always enforced by the slaveholders, but rather by the slaves.” Social conditioning dictates the role people play in modern society, and that role becomes an identifying persona that people hold on to and will fight to protect.

There are a few who realize something is very wrong, but the majority of them shrug off any useful effort through various psychological self-comforting and self-protection tactics: one of which is expressed in the following statement, “There may be something wrong, but that is just normal, it is the way of our life, and of society; we just have to live with it.” Often, said people will become most agitated when the reality of modern society is explained to the young in their presence. They will say things like, “s/he (referring to the young) will just have to endure the suffering, and explaining the situation will make it all the harder for this young person, so shut up and just let them remain ignorant to the reality of the situation”. Such people believe they are protecting the young, but they are doing no such thing — there is great danger to knowing just one story.

There is also a self-reinforcing and self-congratulatory narrative occurring to people in modern society. This narrative occurs mostly to those who are financially successful, to entrepreneurs, and to those who aspire to be financially successful entrepreneurs. These people are either the beneficiaries of a concentration of wealth, or they are would very much like to accumulate a concentration of wealth. Most of them are living their own narrative, which entails the decontextualized belief that, “you get what you deserve; I got to where I am because of hard work”. In other words, how much money you have and your economic success is based on how much value you put into the market system. This general train-of-thought states that who we become is based solely on our own decisions, and is entirely unrelated to the environment. To them, success is a mindset, and the fact that more and more people are struggling socio-economically is simply symptomatic of a moral malaise, and has little to do with the structure of the system itself. From their perspective such people are just too lazy to work, or don’t understand the wonderful benefit of how work is just so great for its own sake (i.e., the orthodox work ethic). They tell themselves a story told to them, and they aren’t interested in hearing anything different.

On the surface, modern society seems right and good, but underneath the surface there is quite a lot of brainwashing that makes us complacent about how unnatural and unfair the fundamental rules of the system are. Fulfillment of human needs is disregarded by some societies; in particular, by those pre-occupied with their status or with jobs. Many people are so conditioned that they just blindly accept a structure that demands work from morning to night [for another’s profit]. Unfortunately, the vast majority of people aren’t aware that there are other ways of thinking about society.

One must exercise inquiry and a new approach to break free from the cage. It is important to recognize that overcoming the resistance of just doing something different is a major challenge for everyone. There is inertia to the way people live their lives. When we understand why people are the way that they are, then we can have compassion and patience with them.

We who participate in this project see modern society as intolerable, not just verbally, but actually, which has caused us to do something about it, and to seek to instantiate the creation of a new society. Most want others to create this society so that they can slip into it. They too say that they want it, but only after others have put the time and effort into constructing it, then they will join us. They don’t want to do it together with us, which is the whole problem.

And finally, there is a strong learning and unlearning curve for this information. We are not in the marketing phase of the project and so most of our material is still highly technical and has significant complexity behind it. Technical material is not generally useful for attracting a wider audience.

Fundamentally, you can’t change anybody but yourself. You can, however, facilitate in the creation of an environment where it is easy for people to grow on their own and in their own way. A growth-oriented environment requires fulfillment of needs and access to growth opportunities. Whereupon, people are likely to feel fulfilled enough to be authentic. When we can be ourselves and we feel authentic, then we become sufficiently open to the exploration of real feedback, which is necessary for self-development. If, however, “I” were to come up and tell “you” about where “you” really need growth, “you” would likely want to push back in the opposite direction. The minute “I” start giving instructions, “you” will back up and go the other way. In general, we don’t like it when others try to make us do something, we will resent it and push back. It is easy to help others make changes in their behavior when we can demonstrate through our own development the acquisition of self-knowledge and a sense of life-directing purpose.

7. In communication, you say the system and accompanying specification standards are simplex. What do you mean by that?

The system described by the standards is both simple and complex – it is ‘simplex’ (simple and complex). Whereas simple concepts unify our understanding, complex understanding allows for creation. Herein, simplicity means concepts which unify and bring together seemingly disparate knowledge and ideas. Simple concepts allow for explaining the most with the least possible number of assumptions. However, in order to acquire a comprehensive understanding for the purpose of design and construction, complexity is required. The specifications are long and complex, and of course they would be since they describe a socio-economic system. However, a lot of the wording is actually reasoning for the system’s derivation and selection, which is a requirement for testing, construction, and a nuanced understanding, but not for a superficial understanding. All the reasoning present in the standards could be removed and the system could be visualized quite simply. The system will likely be viewed as complex for someone coming from an entirely different paradigm of thought, but when it is understood it is actually quite simple. Certainly, it is less complex and maintains many fewer layers of abstraction and obfuscation than modern society. Automation is a good analogy: In concern to the system itself, automation is applied to reduce experienced complexity, but automation is itself internally complex. In order to create an automated system, complexity must be accounted for.

8. Is the societal system standard modular?

The Societal System Standard is not meant to be modular; it is meant to be unified and integrated. It does include a lot of current scientific knowledge and best practices, so in that sense one could say it is modular because it takes a lot from what is true and actually works for humankind today (separated by disciplines and professions). But, it is not a modular set of ideas, it is systems science and the start of engineering a completely new form of [unified and integrated] society. If someone doesn’t understand the unified and systematic nature of this work and simply wants to patchwork modern society, then I can see how one would call it a “modular set of ideas”. This conception of a type of society is really just the start of something that likely won’t come into existence of another 50-150 years. All engineering starts with a first draft and then works its way forward. Anything eventually constructed in the material world was first imagined, and then through many years and diligent effort, sometimes generational effort, has come to physically exist.