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Table of Contents (for FAQ page 4)

The Societal Specification Standard FAQ

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.

Project Auravana FAQs

L1. Why not join the current system and change it from the inside out?

That is not the purpose of The Auravana Project. The purpose of this project is to design a new system that makes the existing system obsolete. We are not here to patchwork the existing system or to attempt its reorientation. In other words, we are not here to join with the existing system and try to change its course. Fundamentally, interventions that only affect single mechanisms are not sufficient for structural reorientation.

In the future, the way in which the current system operates will be viewed as highly confused, delusional, and probably, criminal. Why would anyone join a criminal organization with the goal of turning it into a cooperative fulfillment structure? To put it into more understandable terms, that would be the equivalent of trying to join the mafia and turn it into a legitimate charity. What are the likely outcomes of joining a such an organization and turning it into an integrated access system designed to facilitate human fulfillment? Probably not too high. We have to work more fundamentally than that. In other words, some systems cannot correct core problems, their structure won’t allow for its.

If the dominant model is irredeemable, then a new model must be built to make the existing model obsolete. Observably, the largest impediments to the implementation of a new model are: 1) the acceptance, in all its various forms, that the dominant model must change; and 2) the idea that patchwork is a viable solution to a systemic problem. While it is true that we need to build bridges of learning and understanding, unfortunately, that doesn’t go far enough. In many ways, as a species, we are moving in the right direction; some examples of this are a reduction in human violence globally, and an increase in life saving and enhancing technologies. These are all great signs, but don’t circle the sign post.

Note that the idea that this is one of the least violent times in the world is only true if we are incredibly anthropocentric in our view of the data. How do we define violence: human on human? We might actually be witnessing a much greater degree of violence than ever before if we open up that definition of violence to: human on other than human life. The population of modern society is committing ecocide on a fantastic scale, with lower estimates of 50 species a day going extinct because of human behaviour. This is violence, it just may not be human on human violence. If we look out at the planet from a pan-species perspective, then this may be one of the most violent times.

How do we change society? We change society by changing ourselves, how we think, our values, and the structures which we support and into which we move our energies. A society is enabled by none other than the people who inhabit that system and the worldviews they maintain. The Auravana Project is here to create a more fulfilling society, and then, to strategically and intelligently scale that society up to planetary size.

In any society, circular reinforcement is at play – the very system we come to expect and are influenced and shaped by, we it feed forward right back into itself. This creates a culture-to-system and system-to-culture chain of causality that rolls us onward or downward by its own momentum and existence. Hence, it falls to us to start looking around and start being at the cause of a better world and less at the effect of a culture in decline. Once we start breaking this chain of influence and see ourselves as the cause, then we may begin to design a new way forward.

L2. How is The Auravana Project like a “movement”?

A movement is a group of people who seek to change a position. Unfortunately, movements frequently calcify into orthodoxy, which may be controlled. The Auravana Project is not a movement; it is an open source project with a project plan informed by participating contributors. Our focus, presently, is on the development of a unified open source specification for the creation of a community network of socio-economically integrated city systems. Hence, we are not involved in activism. There is, however, a social movement advocating for what we feel is an akin direction. That movement is called “The Zeitgeist Movement”.

Further, the Auravana Project doesn’t have members; instead, we integrate the work of contributors (i.e., we have “contributors”). An organization with a membership structure conveys wealth and power to its leaders. When there are leaders and followers, then the more followers you have, the more power you are likely to have. Contribution has less of a “leader/follower” meaning associated with it. Quite quickly, any organization with members becomes more about how you maintain and grow the organization and its membership, and less about what the message/purpose was, and eventually, leaders start changing the message to suite their new organizational needs. Of note, we do not think this is likely to happen with The Zeitgeist Movement due to their transparent nature, prior works, and observable value system.

L3. What sort of activism does The Auravana Project do?

The general train of thought that we propose is concurrently being shared on a larger scale by The Zeitgeist Movement. The Zeitgeist Movement is an awareness/activist movement. The Auravana Project is not an awareness generation and advocacy movement. Instead, we are here to design and develop the system; this is our focus. We are commitment to what Buckminster Fuller said so beautifully: “In order to change an existing paradigm you do not struggle to try and change the problematic model. You create a new model and make the old one obsolete. That, in essence, is the higher service to which we are all being called.” If you are more interested in bringing awareness to the world of an RBE/fulfillment-orientation, then we recommend participating with the The Zeitgeist Movement, which doesn’t mean you cannot also participate with us. If you want to logically derive, design, and eventually construct the system, then participate with us (or any other organization you know working in an open source manner on this direction).

There is also the notion that “activism” is useful work done without reward to facilitate the flourishing of all life. If this is your definition of “activist”, then we suppose we could fit under that name. The Auravana Project represents work that we would do regardless of whether or not we were paid to do it.

L4. Why do you not spend more time discussing these issues with the public?

We are strategic and efficient in our communication for we have limited time from the system we are in, and hence, we have other priorities at the present. There will come a time when greater communication with the public is a priority. Now is not the time; mostly due to the availability of resources. Yet, if we had more resources at our disposal, then we could run our serial priorities in parallel (i.e., we could do more with the time we have). Please contact us if you are interested in sharing some of your time or resources with the Project.

L5. I want to help. I will help by talking with you at length about what you are proposing.

Firstly, talking about and through this information is important because it helps us to more greatly understand it for ourselves, and to improve our communication of it. However, as a project we are not interested in just talking, or just the sharing of ideas. We are interested in people doing things that tangibly advance this direction. We have found, time and again, that people get completely lost in chatting about the topic and never actually do anything.

Herein, it is important not to confuse ideas with answers. If you have an idea, then do something to turn it into an answer. Make suggestions, but we expect you to take responsibility for them.

If you just want to talk with someone about this information, then please do contact us because we have a variety of individuals open to such communication. We also know a variety of social channels where such communication occurs regularly. We do, however, separate this communication from our focused communications on the project.

L6. What more can you tell me about The Auravana Project that isn’t covered on the about pages of the website.

This Project exists to design the community system sufficiently so that it can be materialized and effectively constructed as a new form of society. One of our goals therein is to bring together people with different approaches to dealing with the technologies and systems that we will need to construct and live in the Community. Presently, the Project is dedicated toward designing and developing the proposed community along the lines of our ‘Scope of Work’ (i.e., project plan). All tasks that are completed under the auspices of the project must have some direct relationship to the ‘scope of work’ and work toward the design and eventual founding of the first community-city of this kind.

We do not have “members”. Also, we don’t value the project based upon how many people are participating at any one time, but because of its importance in bringing about our greater fulfillment.

Among those who participate, there is not an affiliation or loyalty to the project as there can be to an institution or movement. The Auravana Project is not an organization that anyone can have an allegiance to. We are here to design a “NL/RBE” (fulfillment-oriented) community and to do so with intelligence and perseverance through an openly active desire to more greatly understand reality. We recognize that you can’t “do” projects, you can only “do” tasks. The tasks that we have chosen to complete, which are composed into that which we refer to as The Auravana Project, move us more greatly toward the fulfillment and flourishing of all life on this planet.

No one “manages” the project; instead, we recognize our purposeful direction and we align our efforts, which sometimes involve working together synergistically, and other times involve working separately, and then coming together periodically to reintegrate our separate efforts. In other words, this is an open source project. It is bound, however, by the availability of resources, access to useful collaborative technologies, and our own skill sets.

With the above said, when we near the time to materialize the first community of this kind, we will need to form a conducive open source organizational structure with defined roles and responsibilities for said purpose. Such an organizational structure (possibly, a non-profit foundation) will come about when the design specifications are more complete, or when participants take the time and apply the effort and financial capital necessary to create the organizational structure that will consecutively bring the community into material existence. In other words, this organizational structure would have to be effective in turning the concepts proposed in the design specifications into material reality.

Herein, we recognize that if someone doesn’t agree with the overarching design of the system as proposed in our integrations, which take the form of a unified design specification, then either: 1) their understandings and their own integrations will help to further the evolution of the specifications; 2) they can fork the specifications; or 3) maybe this project isn’t for them.

L7. I met someone who advocated The Auravana Project, but they said something different than what is written on your website and in the standards.

Mistakes occur. The standards and our website represent our referential integration.

Their claim about the Project was likely their own personal position, and morally, they should have made that clear. The Project’s understandings are explicated and logically derived in the design specifications.

L8. Why has the project been give the name Auravana?

This is a good and frequently asked question that deserves a response. The following is that which the word means relative to this direction. Among the meanings given below for the word “Auravana”, it is important to state:

Firstly, the name carries no emotional baggage; it has no dramatically negative associations. And secondly, most people find the name to be fairly attractive, and hence, it is useful for marketing purposes.

There are several ways in which one could interpret the word AURAVANA as existing in alignment with the stated direction of the project.


  1. aura (n.) at “breeze, wind, air,” from Greek aura “breath, breeze”.
  2. The concept of an “aura” is representative of an emanating information field that contains all knowable information about an object or entity. So, in this sense, we are a project that is trying to describe a particular information field, that of “community”.


  1. “vana”, otherwise “fauna” from, “1771, collective name for animals of a certain region or time or “wildlife”, from Late Latin Fauna, a Roman fertility goddess, wife, sister, or daughter (or some combination thereof) of Faunus (see faun).”
  2. Similar to the Sanskrit word nirvana-s, from nis-, nir- “out” + va- means “to blow”.

Also, in Sanskrit there is the word “avarana”. The “v” and the “r” are reversed and there is an additional “u” in the word auravana | avarana. The word avarana refers to the nine primary sections or “enclosures” (i.e., avaranas) in the Sri Yantra (a.k.a., Srichakra M). The Sri Yantra is considered a sacred instrument, a diagram, formed by nine interlocking triangles that surround and radiate out from a central point of unity. The Sri Yantra is called the mother of all yantras because all other yantras derive from it.

In other words,

  1. Auravana may be considered equivalent to “the breath of wildlife”.
  2. Or possibly, it is an information field that describes the expression of all conscious form from an exhaled point of unity (a “common unity” or “community”).

L9. What does AURA mean?

The “aura” from “auravana” (Read: name of project) is a reference to an emanating [field/information environment], a metaphor for the societal information system for any given society. Here, the term, “AURA” is representative of a societal specification standard, and all of its operation systems and structures. Every society has an AURA, whether it is made explicit, or not. No matter what the language or resulting standard, the common term for the organization of a societal information/specification standard is, AURA>…; and, all contributed roles are identified first through AURA>…. An aura is representative of an information field about some entity. In this sense, it represents the information system for a community-type society, including its concept and operation. In a sense, every society has an aura, and the aura for a community-type society is detailed in the societal standards herein.

AURA is an acronym beyond the meaning given to it in L8.

Primary, AURA stands for:

  • All Unified Research Associations: In the sense of engineering the standard, AURA could be read as: [the integration of] All Unified Research Associations.
    • All information research associations possible are unified.
    • An AURA is an information system in which all possible information [research] associations are unified.

Secondary, AURA could stand for (in relation to this project):

  1. Advanced Universal Response Application – an operating system.  The one who has agency is the software system.
  2. Advanced Unified Response Architecture – a safe and aesthetic infrastructure. The one who has agency is the hardware system.
  3. Advanced Unified Real Algorithm – a “real” synthetic decisionining system (general procedural intelligence; machine learning decisioning). The one who has agency is the algorithm.
  4. Active Unified Response Agency – an individual with the ability to think coherently contributes to the system. The one who has agency is the individual.
  5. All Unified Research Agency – a system for integrating social discovery and exploration. The one who has agency is the social.

L10. Auravana is a “rip-off” of another project.

The Auravana Societal Standard is the documented realization of a community-type societal information system explicated in over 1000 models and 6 societal information standards (over 1000 pages) available for free on the projects website at  It is similar to other projects (e.g., the Venus Project), because efficient and beautiful cities are more natural cities for human-based fulfillment. The term “rip-off” is not only a market-based term, and we are trying to step outside the market altogether as a community of advocates for our common direction, but it is an unhelpful and negative comment often meant to hurt someone who has put a lot of effort into evolving this direction for the benefit of everyone. If Auravana is a “rip-off”, then the “ripped-off project” is a “rip-off” of many other people’s work, and nature itself. Motivated, intelligent, and helpful people are working on our common direction through the interface of many different projects. Together we will bring this community vision to global acceptance and realization.

Be careful with projects that claim to have all the solutions to humanity’s problems, and at the same time are completely self-referential [to a figurehead that has been turned into an idol], thus stifling growth and contribution, possibly even creating an atmosphere of fear and hate toward others working on our common direction. The bad atmosphere created by the dogmatists and purists of the idol are likely to spread hate toward anyone or any project seen as competition to the idol. They may shout down anyone who mentions or promotes other related projects, thus significantly limiting the evolution of our direction and cooperation between those working on our direction. People shouldn’t be afraid to promote the smaller projects and organizations because they fear the backlash from the purists who may express anger and hate at them for doing so.

Other Similar Projects' FAQs

Note that the responses of these organizations are their own. We do not necessarily agree with all of their responses, and they do not necessarily agree with all of ours.

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