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      "to": "johojo",
      "from": "therealwolf",
      "memo": "Hey there johojo. I hope you don’t mind this short message, but I wanted to quickly share this update with you on my Hive-related work. For the past 7 years, I've been deeply committed to Hive, working on projects like hive.io, vessel, dhive & more to strengthen our community, while providing reliable witness infrastructure to secure our blockchain. Recently, I've released an upgraded witness toolkit (peakd.com/@therealwolf/major-hive-witness-essentials-upgrade-v2) and celebrated 7+ years on Hive (peakd.com/@therealwolf/year-8). If you'd like to support my work, I'd be honored to have your witness vote. Thank you! PS: You can vote for me here: peakd.com/witnesses",
      "amount": "0.002 HIVE"
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      "to": "johojo",
      "from": "howo",
      "memo": "Hey @johojo I am launching a new solo witness and am looking for support. If you are unfamiliar with what I do, I wrote a post announcing my witness here: https://peakd.com/witness/@howo/annoucing-my-solo-witness. The tl;dr is that I've been on Hive for 6 years and for the past 4 I've been working as a core developer meaning I'm working directly on the blockchain code to add features. You might have interacted with some of them already like RC delegations, recurrent transfers or more recently I've been working on updating communities (new update soon !). If you want to support me, could you vote for me as a witness ? You can do it on this page https://peakd.com/me/witnesses. Thank you !",
      "amount": "0.002 HIVE"
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      "memo": "Hi ! I've been a core developer on hive for three years now, working on features that are now powering the chain and improving user experience like RC delegations or recurrent transfers and currently wrapping up some features that will go live in hard fork 27. I'm also hosting the monthly core dev meeting. I would like to carry on working for hive for a fourth year. I am looking for support on my renewed proposal as the current one will expire soon. It's the same deal as the last one. Could you review it and maybe vote on it if it's worth your support ? https://peakd.com/me/proposals/261 Thanks a lot !",
      "amount": "0.001 HBD"
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{
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      "memo": "Hi, I have been working for the past two years as a core developer on hive. I worked on a lot of things last year some which went live in hard fork 25 already or will go live soon with hard fork 26. To name a few, RC delegations, recurrent transfers or communities V2. I would love to continue working on hive for a third year on the next hard fork, communities and everything else. I am looking for support on my renewed proposal as the current one will expire soon. Could you review it and maybe vote on it if it's worth your support ? https://peakd.com/me/proposals/214 Thanks a lot !",
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      "body": "Congratulations @johojo! You received a personal award!\n\n<table><tr><td>https://steemitimages.com/70x70/http://steemitboard.com/@johojo/birthday2.png</td><td>Happy Birthday! - You are on the Steem blockchain for 2 years!</td></tr></table>\n\n<sub>_You can view [your badges on your Steem Board](https://steemitboard.com/@johojo) and compare to others on the [Steem Ranking](http://steemitboard.com/ranking/index.php?name=johojo)_</sub>\n\n\n###### [Vote for @Steemitboard as a witness](https://v2.steemconnect.com/sign/account-witness-vote?witness=steemitboard&approve=1) to get one more award and increased upvotes!",
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      "body": "@@ -1,25 +1,4 @@\n-## A Prayer for All%0A%0A\n Crea\n",
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      "body": "@@ -445,8 +445,63 @@\n 2px.png)\n+%0A%0AVisit %5BManifest Orders%5D(http://www.manifestorders.com\n",
      "title": "A Prayer for All",
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      "body": "## A Prayer for All\n\nCreator of all there is, was, or ever may be,\nSacred Host in Divinity\nHere, everywhere, in all we see,\nNourish us and heal our fears in Serenity.\nAs we forgive others, so forgive us \nAnd deny all temptation into evil,\nThat we may strive in Your Eternal Love, Peace and Joy,\nForever.\n\nAmen\n\n![all'is'was'maybe 2_572px.png](https://cdn.steemitimages.com/DQmbJT5wH8RxLK69TJa3bRjRrpLmBwFm8RUb6rBZpWJpcnc/all'is'was'maybe%202_572px.png)",
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      "body": "<html>\n<h4>Such information differences make!</h4>\n<div class=\"pull-right\"><img src=\"https://i.imgur.com/y0QmCLl.png\" alt=\"Foggy landscape\" width=\"500px\"></div>\n<p>An anomaly is a difference. A deviation. Some noticeable variation.</p>\n\n<p>Ponder this for a moment: there is no information in sameness.</p>\n\n<p>Where a fog obscures vision beneath and behind a gray cover of “all-alikeness”, nothing can be seen. All the differences that might inform one’s senses are unavailable. There is only fogginess.</p>\n\n<p>Undifferentiated space presents a sameness of vacancy — emptiness, no perceptible differences.</p>\n<div class=\"pull-right\"><img src=\"https://i.imgur.com/DO8Dl7l.png\" alt=\"M1 information samples from a leaf\"></div>\n\n<p>Something manifests only where perceived differences occur. And depending upon the complexity of that something, it too comprises many contrasts. Coloration. Texture. Heft, or weight. We perceive those various types of information in different orders of complexity. The attentive orders, M0…M10, catalog degrees of elaboration that characterize these different levels of information organization, from the simplest to the most complicated. <a href=\"http://www.manifestorders.com/perceptual-details.html\"><strong><em>Read more . . .</em></strong></a></p>\n</html>",
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      "body": "Thanks for asking. *O, Wow* is available in paperback [here](https://www.amazon.com/Wow-Howard-Jones/dp/1449593461/ref=sr_1_1?ie=UTF8&qid=1508689872&sr=8-1&keywords=jones+o%2C+wow) and [here](https://www.barnesandnoble.com/w/o-wow-j-howard-jones/1019418004?ean=9780578043197); and as an ebook [here](https://www.smashwords.com/books/view/4951).\n\n*Manifest Orders* is a project still in progress, which these blog posts relate to. Its current state can be freely downloaded from its [website](http://www.manifestorders.com).\n\nYes, this is a long post. Too long for the Steemit editor, it seems, which unfortunately committed it to the blockchain way before I had finished editing. <a href=\"http://www.manifestorders.com/o-wow-part-1.html\" target=\"_blank\">I have since placed this essay, now divided into two sections and reorganized for better clarity, on the <em>Manifest Orders</em> website</a>.\n\nI find the <em>Steemit</em> editor to be unwieldy and too unforgiving. In the future I shall place any long essay on the <em>Manifest Orders</em> site, under <em>Related Matters</em>, with its linked synopsis posted here on my <em>Steemit</em> blog.",
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      "body": "Thanks for asking. O, Wow is available in paperback [here](https://www.amazon.com/Wow-Howard-Jones/dp/1449593461/ref=sr_1_1?ie=UTF8&qid=1508689872&sr=8-1&keywords=jones+o%2C+wow) and [here](https://www.barnesandnoble.com/w/o-wow-j-howard-jones/1019418004?ean=9780578043197); and as an ebook [here](https://www.smashwords.com/books/view/4951).\n\n*Manifest Orders* is a project still in progress, which these blog posts relate to. Its current state can be freely downloaded from its [website](http://www.manifestorders.com).",
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      "body": "They don't disappear.  Nothing disappears once on the blockchain.  They are harmless informational messages.  Replying to them like you did that you have changed the links is the correct thing to do.",
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      "body": "I removed the \"short links\" and replaced them with the full ones. How do I make these bot notices disappear?",
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      "body": "I have removed the two short links, replacing them with the full links. Why doesn't the \"short link\" notice disappear?",
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      "body": "\n\n**Hello & Cheers!!** I'm a content detection and information bot.  You are receiving this reply because a short link or links have been detected in your post/comment.  The purpose of this message is to inform your readers and yourself about the use of and dangers of short links.\n\n**To the readers of the post:**  Short links are provided by [url shortening](https://en.wikipedia.org/wiki/URL_shortening) services.  The short links they provide can be useful in some cases.  Generally their use is benign.  But as with all useful tools there are dangers.  Short links can be used to hide all sorts of things.  Quite frequently they are used to hide referral links for instance.  While not dangerous this can be deceptive.  They can also be used to hide dangerous links such as links to phishing sites, sites loaded with malware, scam sites, etc.  You should always be extremely cautious before clicking on one.  If you don't know and trust the poster don't click.  Even if you do you should still be cautious and wary of any site you are sent to. It's always better to visit the site directly and not through a short link.  \n\n**To the author of the post:**  While short links may be useful on some sites they are not needed on steemit.  You can use markdown to format your links such as this link to [steemit](https://steemit.com).  It's as simple as `[steemit](https://steemit.com)`  Unlike short links this allows the reader to see where they are going by simply hovering over the link before they click on it.  \n\n|     |   |  \n| ---- | ---- |\n| <sup><sub>This message was created by a bot.  It is part of the ongoing fight against spam and phishing attacks on steemit.  If you did not use short links in your post and feel you have received this message in error you can contact @fubar-bdhr on discord or @fubar.bdhr on steemit chat to report the issue.</sub></sup> |![](https://steemitimages.com/DQmbuGUSUUZH1U4ek3qty7YdvsVotfz5c4V35HEauYegZTf/image.png) |",
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      "body": "\n\n**Hello & Cheers!!** I'm a content detection and information bot.  You are receiving this reply because a short link or links have been detected in your post/comment.  The purpose of this message is to inform your readers and yourself about the use of and dangers of short links.\n\n**To the readers of the post:**  Short links are provided by [url shortening](https://en.wikipedia.org/wiki/URL_shortening) services.  The short links they provide can be useful in some cases.  Generally their use is benign.  But as with all useful tools there are dangers.  Short links can be used to hide all sorts of things.  Quite frequently they are used to hide referral links for instance.  While not dangerous this can be deceptive.  They can also be used to hide dangerous links such as links to phishing sites, sites loaded with malware, scam sites, etc.  You should always be extremely cautious before clicking on one.  If you don't know and trust the poster don't click.  Even if you do you should still be cautious and wary of any site you are sent to. It's always better to visit the site directly and not through a short link.  \n\n**To the author of the post:**  While short links may be useful on some sites they are not needed on steemit.  You can use markdown to format your links such as this link to [steemit](https://steemit.com).  It's as simple as `[steemit](https://steemit.com)`  Unlike short links this allows the reader to see where they are going by simply hovering over the link before they click on it.  \n\n|     |   |  \n| ---- | ---- |\n| <sup><sub>This message was created by a bot.  It is part of the ongoing fight against spam and phishing attacks on steemit.  If you did not use short links in your post and feel you have received this message in error you can contact @fubar-bdhr on discord or @fubar.bdhr on steemit chat to report the issue.</sub></sup> |![](https://steemitimages.com/DQmbuGUSUUZH1U4ek3qty7YdvsVotfz5c4V35HEauYegZTf/image.png) |",
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      "body": "<!DOCTYPE html>\n    <h4 id=\"toc_0\"><em>O, Wow</em></h4>\n    <p>The satirical novel <em>O, Wow</em> — by yours truly — is set in a near\n      future. At the outset, the wounded psyche of its lead character, a comic\n      named Peter Dooley, is overwhelmed by an experimental technology.</p>\n    <p>Originally developed for battlefield communications, the nanobiotic\n      neural “boost” had been repurposed — too hastily, it seems — to serve\n      public relations efforts during a national emergency. Dooley and his\n      former partner, both imbued with the enhanced telemedia system, which\n      links psyches via maxnet wifi, became able to work in vastly accelerated\n      and exquisitely synchronized production of mass-persuasion spots: live, ad\n      hoc, online, with real-time response to ongoing polling data.</p>\n    <p></p>\n    <p> </p>\n    <div class=\"pull-left\"><img src=\"https://i.imgur.com/sVimUKj.png\" alt=\"\"></div>\n    Their comic skits updated an old fable of encounters between an erratically\n    profligate Grasshopper and a stoic, hardworking Ant, reinterpreted to\n    exigencies of the moment. Their episodes were meant to help stave off\n    economic disaster. Even so, cascading calamities subsequently unfold as\n    hordes of people move out of cities made inhospitable by devastating\n    hurricanes, amid gathering rumors of nuclear bombs to be unleashed by\n    terrorists. Along the Atlantic Seaboard entire urban neighborhoods empty\n    into wary and hostile rural communities beyond.\n    <p> </p>\n    <p></p>\n    <p>Displacing Dooley’s failing ego, a quixotic persona that calls itself\n      Grasshopper emerges from his tech-boosted, ever-online and server-enhanced\n      psychic struggles. Grasshopper’s manic energies illuminate via spontaneous\n      tech-driven video holograms, often with cinematic surround-sound effects.\n      Comic imagery featuring Chaplin, Keaton, Keystone Kops, as well as\n      extravagant cartoon characters, seem always to swirl about him. They\n      enliven and challenge anxious lives of desperate fellow travelers.\n      Grasshopper’s notoriety soon attracts media attention. His ascendance amid\n      national travails is portrayed as some sort of bizarre, yet miraculously\n      healing, messiah.</p>\n    <p>Grasshopper personally disparages, but tolerates, most fellow travellers\n      as “Ants, — phooey!” Nevertheless, he fascinates and draws them into\n      unlikely escapades where some become infected with his auto-sustaining,\n      ever renewing, nanobiotech. They become the core of a Grasshopper band, at\n      the center of a traveling horde of displaced evacuees from Gotham\n      Seaboard.</p>\n    <p></p>\n    <div class=\"pull-right\"><img src=\"https://i.imgur.com/PbOYOgR.png\" alt=\"\"></div>\n    <p>Following an hallucinatory encounter with a ditch bank and a rooster,\n      Dooley’s native persona slowly recovers itself within lingering rhythms of\n      Grasshopper’s on-going “hoppening”. A hyperlinked, nomadic and eerily\n      telepathic commune manifests about him in a small band of equally\n      tech-infected companions. Like him, they seem drawn to collective perches\n      up in trees where they gather about their Gadfly of Antdom to exult in a\n      gathering of effusive energies. Conjoined imaginal experience sighs in a\n      cosmos-embracing sentiment: “One world, one way.”</p>\n    <p></p>\n    <p>While its intended meaning is not spelled out in the novel — despite the\n      title being an acronym of that very phrase — I have come to regard it as\n      the Grasshopper band’s enthused summation of their own mutual awareness.\n      Individually, they have arrived at a momentary pinnacle of common\n      evolutional prospect, where they exult in panoramic elaboration of\n      possibilities among all living beings.</p>\n    <p><div class=\"pull-right\"><img src=\"https://i.imgur.com/Ur0DP7E.png\" alt=\"\"></div>[Said by <em>Midwest Book Review</em> to be “endlessly entertaining and\n      recommended”, <em>O, Wow</em> is available in paperback <a href=\"https://goo.gl/X9WKaR\">here</a>\n      and <a href=\"https://www.barnesandnoble.com/w/o-wow-j-howard-jones/1019418004?ean=9780578043197\">here</a>;\n      and as an ebook <a href=\"https://www.smashwords.com/books/view/4951\">here</a>.]\n      </p>\n    <h4 id=\"toc_1\">The Whole Thing</h4>\n    <p>The late modern era, at C4, builds a unique <em>common sense</em> notion\n      of reality rooted in many personal experiences socially expressed through\n      a rich heritage of media technologies. Gathering psychic and cultural\n      constituents from a range of precedent-setting forebears, C4 empirical\n      reality manifests out of legacies of earlier social and cultural\n      elaborations of pragmatic paradigm, or, <em>notions of how the world\n        works</em>. Such common notions — pragmatic paradigms — emerge from\n      social communication, enabled and constrained by available methods of\n      interaction, especially the unique qualities of specific media\n      technologies. Note that C4, an exemplar of print media, does not simply\n      displace earlier modes. Rather, memes of earlier realities are\n      reinterpreted and incorporated into the dominant mode. Those precedent\n      cultural patterns are adapted and reworked to suit the modern context. It\n      reorganizes their legacies within its more complex dynamic. (See the table\n      <em>Evolution of Cultural Orders</em>, below.)</p>\n    <p></p>\n    <p></p>\n    <center><img src=\"https://i.imgur.com/HF6X7NV.png\" alt=\"\"></center>\n    <p>Consequent elaborations of C4 accomplishments now open into iconic dawn,\n      at C5, where visual immediacy enabled by digital processing occasions a\n      spontaneity of responsiveness that had been impractical in the preceding\n      print-anchored era. The most recently dominating, although not the only,\n      influence of earlier C4 reality might be its celebration of <em>natural\n        cause</em>.</p>\n    <p></p>\n    <p>This core idea first flowered in 16th century Europe from where it\n      aggressively spread across the planet. Its empirical root fostered new\n      prospects for communications and transactional technologies that first\n      sprouted and then flourished in commerce among competitive empires. Once\n      novel, even heretically curious, habits of practical thought (in the <em><a\n          href=\"https://en.wikipedia.org/wiki/Middle_Ages\">Middle\n          Ages</a></em>, for instance, as portrayed in Umberto Eco’s <em><a href=\"https://en.wikipedia.org/wiki/The_Name_of_the_Rose\">The\n          Name of the Rose</a></em>) and resultant behaviors now daily motivate\n      and guide personal and collective events around the globe. </p>\n    <p>But our own time, in the twilight of C4 and just now glimpsing promise of\n      C5, seems transitional, between paradigms. The question that hovers is\n      “Must we yet again endure a night between?”</p>\n    <p>We are putting aside diminishing returns of C4 reductionist Cartesian\n      mechanisms and their machine-bureaucratic institutions. Burgeoning C5\n      blockchain ledgers and other responsively automated technologies now\n      promise delegated accords for newer, more organic modes of social and\n      commercial interaction. The older, oh, so recently “modern” ways suddenly\n      seem horrifically unwieldy, inadequate and prone to humany larceny and\n      lust in contrast with automatically elaborated and equitably managed media\n      forms. We foresee prospects of self-organizing interactive virtual\n      realities.</p>\n    <p></p>\n    <div class=\"pull-right\"><a href=\"http://www.manifestorders.com/\"><img src=\"https://i.imgur.com/QZPrqUX.png\"\n          alt=\"\"></a></div>\n    Earlier implementations of social accord have grown unworkable at many\n    levels, especially if one regards harmony and productivity as jointly\n    crucial criteria of cultural wellbeing. As discussed more fully below, and\n    elsewhere in <a href=\"https://steemit.com/@johojo\"><em>Steemit</em> posts</a>\n    that support an ongoing project, <em><a href=\"http://www.manifestorders.com/\">Manifest\n        Orders: Dimensions of Attentiveness</a></em>, a new organic view\n    beckons.\n    <p></p>\n    <p></p>\n    <p>In <a href=\"https://www.amazon.com/Coming-Caesars-amaury-riencourt/dp/B0000CK276\"><em>The\n          Coming Caesars</em></a>, published in 1957, <a href=\"https://en.wikipedia.org/wiki/Amaury_de_Riencourt\">Amaury\n        de Riencourt</a> argues that C4 Occidental culture, began about 1000 AD.\n      It arose in the wake of C2 Gothic invasions of decadent C3 Hellenistic\n      civilizations. But C4 now seems to be in ebb. If so, then here, sixty\n      years after that publication, we find ourselves at the end of one\n      millennial era and somewhat prior to the next.</p>\n    <p>Such inter-millennial transitions typically are tumultuous. Confusions\n      become pandemic as familiar patterns no longer are honored or even\n      tolerated. Frustration quickly grows into vengeful bouts of social\n      retribution. Masses of frustrated individuals, disillusioned by diminished\n      opportunity and fearful of “invading aliens”, clamor for a strong\n      champion, a Caesar, as they were called during a similar phase of the\n      ancient Roman era.</p>\n    <p>Sound familiar? If it does, says de Riencourt, it is because our receding\n      millennium is subject to the same evolutional patterns that shaped the\n      rise of other great cultures: decline, either through stages or gradually,\n      into destabilization that perhaps builds to extremes of civil disorder.\n      Each civilization differed in its own particulars of locales, prospects\n      and forms. But each has proceeded through organically similar phases, from\n      beginning, through middle, to end.</p>\n    <p>[By the way, be aware that due to lapse of the original copyright, a\n      later interpretation of de Riencourt’s book that claims dual authorship\n      also is available under the identical title. I am not familiar with that\n      derived adaptation; my comments are addressed solely with regard to the\n      original as penned by de Riencourt himself.]</p>\n    <h4 id=\"toc_2\">Individual Roots of Group Behaviors</h4>\n    <p>As further considered below, according to William Powers’s <em>Perceptual\n        Control Theory</em> (PCT): <em>people individually behave to bring\n        their perceived circumstances into agreement with their expectations and\n        intentions</em>.</p>\n    <p>Consideration of individual motives within human society suggests that, <em>among\n        groups, personal behavior is driven in compensation of perceived\n        deficiencies, coupled with eagerness to repay grief in kind and with\n        interest</em>. Such proclivities do not bode well for any civilization\n      within which individual frustrations massively build.</p>\n    <p>People interact and transact in social groupings. Those whose\n      communication is only spoken or gestured (among subgroups operating at C1\n      and C2, such as street gangs and the urban and rural impoverished classes)\n      are capable of far less elaborate realization of possibilities than those\n      attained among more media-facilitated individuals. Those who wield books,\n      computers and inter-networked smart phones tend to forget propensities of\n      frustrated ambitions at less complex pragmatic realities.</p>\n    <p>Where a great mass of a populace is unable to participate in intricate\n      institutions and protocols of social process, threat of mayhem gathers.\n      All such interactions and transactions, both intra- and inter-group,\n      within a society are profoundly shaped by communications and interactive\n      media available to them. (Those who disagree must be prepared to explain\n      the prosecution and outcome of the 2016 US Presidential election without\n      Facebook and Twitter operating across a global Internet.)</p>\n    <h4 id=\"toc_3\">Transitions Between Times</h4>\n    <p>Earlier periods between cultural eras typically have fallen into ruinous\n      periods called <em><a href=\"https://en.wikipedia.org/wiki/Dark_Ages_%28historiography%29\">Dark\n          Ages</a></em>. Whether our kind, yet again, shall pass through a\n      valley of the shadows of our own animal natures is yet to be seen. And if\n      so, just how savage folks may become shall be determined largely by how\n      they come to regard one another. And how they behave as a result. The\n      possibilities range across a spectrum:</p>\n    <ul>\n      <li>\n        <p>ghastly, as imagined in Cormack McCarthy’s novel, <em><a href=\"https://en.wikipedia.org/wiki/The_Road\">The\n              Road</a></em>,</p>\n      </li>\n      <li>\n        <p>dire, as construed in James Howard Kunstler’s <em><a href=\"https://en.wikipedia.org/wiki/World_Made_By_Hand\">World\n              Made by Hand</a></em> fiction series, and on his <a href=\"http://kunstler.com/\">website</a>,</p>\n      </li>\n      <li>\n        <p>manageable, as illuminated by Chris Martenson and Adam Taggart at <em><a\n              href=\"https://www.peakprosperity.com/\">Peak\n              Prosperity</a></em>,</p>\n      </li>\n      <li>\n        <p>optimistic, as predicted by <a href=\"https://en.wikipedia.org/wiki/Peter_Diamandis\">Peter\n            Diamandis</a>,</p>\n      </li>\n      <li>\n        <p>enthusiastic, as anticipated by <a href=\"https://en.wikipedia.org/wiki/Ray_Kurzweil\">Ray\n            Kurzweil</a>.</p>\n      </li>\n    </ul>\n    <p></p>\n    <h4 id=\"toc_4\">Birth of the Machine Age</h4>\n    <p></p>\n    <p><div class=\"pull-left\"><img src=\"https://i.imgur.com/H5zZRHn.png\" alt=\"\"></div>\n    Our most recent fully formed notion of reality — causal mechanism — is\n    epitomized in what generally is called Cartesian dualism, in honor of Renee\n    Descartes. It was he who famously pronounced its mantra, <a href=\"https://en.wikipedia.org/wiki/Cogito_ergo_sum\"><em>I\n        think, therefore, I am</em></a>. Its natural causal reality subsumed\n    earlier C1, C2, and C3 memes into a new, revised common sense view that\n    touts a notion of the world as being curiously split into spiritual and\n    material counterparts. In such bifurcated causal cosmos, the physical\n    seemingly is inspired and pondered by what <a href=\"https://en.wikipedia.org/wiki/Arthur_Koestler\">Arthur\n      Koestler</a> has characterized as <a href=\"https://en.wikipedia.org/wiki/The_Ghost_in_the_Machine\"><em>The\n        Ghost in the Machine</em></a>.</p>\n    <br/>\n    <h4 id=\"toc_5\">Social Machines Wear Out</h4>\n   <p></p>\n    <p>But, ultimately, Cartesian assertions of parallel spirit and material\n      worlds have proven quite dubious, unsustainable and unworkable. In our own\n      time the so-called spiritual side largely has ceded actual social arenas\n      of human endeavor to purely physical machinations. This has induced great\n      anxiety among those, especially in religious and civic organizations, that\n      are rooted in antecedent C2 and C3 memes, where the spiritual was felt to\n      be not only ascendant, but most importantly, absolute.</p>\n    <p>But among C4 sociocultural institutions, the stridently competing,\n      complementary and equally materialistic bureaucratic machines — the <em>Communist</em>\n      versus the <em>Capitalist</em> — also have failed. Widespread ills,\n      discrepancies and moral pitfalls yet afflict vast numbers of individual\n      and family lives. As single persons among multitudes of fellow beings, we\n      each now pitifully cope within massively organized but increasingly\n      alienated and alienating gargantuan societies.</p>\n    <h4 id=\"toc_6\">Whence the Spirit?</h4>\n    <p>In the earliest stage of the dualistic paradigm that birthed the modern\n      era, the notion of spirit was included, legacy of antecedent C2 and C3\n      orders. Spiritual forces — <em>God, His Angels</em> and <em>Demons</em>\n      — all were consigned to an unseen phantom reality apart from and said to\n      be working wonders within the actual physical world. They were regarded as\n      <em>other-worldly</em>.</p>\n    <p>Then empirical science gradually expanded the domain of the causally\n      explainable, the wholly natural realm. The spiritual counter-world grew\n      ever more remote and hard to discern by any actual evidence. But even\n      actual empirical evidence has encountered its own explanatory enigmas,\n      beginning late in the nineteenth century with the <a href=\"https://en.wikipedia.org/wiki/Michelson%E2%80%93Morley_experiment\">Michelson-Morley\n        experiment</a>. Puzzlement blossomed with the advent of both <a href=\"https://en.wikipedia.org/wiki/Theory_of_relativity\">relativity\n        physics</a> and <a href=\"https://en.wikipedia.org/wiki/Quantum_mechanics\">quantum\n        mechanics</a> in the early twentieth century. The two theories\n      separately were demonstrably true, but they happened to contradict each\n      other! “What kind of truth has two contrary faces?” screams outraged\n      reductionist materialism.</p>\n    <h4 id=\"toc_7\">A Greater Whole Heals All Lesser Divide</h4>\n    <p>Dawning C5 implications suggest that an abiding, intrinsic wholeness\n      perhaps relates all things, even contraries! <em>And throughout the\n        entire cosmos!</em> A counter-view to reductionist C4 duality, a unified\n      monism of perceptual experience now awakens to invoke a new, more\n      comprehensively empirical paradigm.</p>\n    <p>Mirroring complex informational neural patterns of individual perceptions\n      and expectations in regard to, <em>and of</em>, organisms, holistic\n      thinking engages entities that act with intention from their own\n      individual experiences. (See <em>PCT Schematic</em>, below) Such organic\n      dynamic lives within each individual from moment to moment, whatever their\n      particular circumstances. Through it each person learns to distinguish\n      living and non-living entities and to respond appropriately to each.</p>\n    <p>At M5 we personally contemplate reality itself as being intrinsically\n      organic, an <a href=\"https://en.wikipedia.org/wiki/Animism\"><em>animism</em></a>.\n      Young children naturally respond thus until taught other “grown up” ways\n      of thinking. Each such moment of personal experience is constructed\n      (construed) out of constituent momentary events. But they are remembered\n      and communicated in terms of relationships that remain in dynamic relation\n      to others. At C5, social accords themselves become vitally responsive, not\n      mere C4 machines, nor just C3 enclaves of arrant privilege, nor C2\n      theocratic fiefs, nor even C1 pathways toward realization. All events are\n      understood as being contingent, conditioned by changing circumstances. All\n      is related within mutual, organic flux.</p>\n    <p></p>\n    <p><div class=\"pull-left\"><img src=\"https://i.imgur.com/GcnOsW8.png\"></div>\n    The new paradigm reasons thus: Humans are organisms, i. e., they are built\n    of organs. Each organ is made of living cells. Each cell is a construction\n    of proteins. Some are complex chains like DNA and RNA, among others. The\n    more complex ones are capable of carrying complex programmatic instructions.\n    And each of those complicated proteins is built of simpler molecular units,\n    amino acids. Each of those molecules, in turn, is an organization of\n    so-called atoms that are themselves made of protons, neutrons and electrons\n    … . (“So-called” because atoms originally were said to be indivisible. We\n    need a new name for such material units as are formed of sub-atomic\n    entities: perhaps “matom”, for material-atom, since, once divided, quantum\n    effects among sub-atomic constituents become startlingly “immaterial”!)</p>\n    <p><div class=\"pull-right\"><img src=\"https://i.imgur.com/YYLg20O.png\"></div>Re \t\tWhitehead's process-relational view, discussed below, within which particulars of a \t\tsubatomic entity's \"experiences\" are subsumed, \"prehended\", into higher \t\tlevels of organization: Such intra-channel, or \"intrajectory\", experiences, [My \t\tterm, derived from \"traject\", which means \"transport, transmit, or transpose\".] \t\twithin holarchically more comprehensive \"experiences\" of atoms, on up into the \t\tmolecule, and then into polymers, on into the protein, into the cell, then the \t\ttissue, then organ and finally, the organism, itself, of which, at each level, \t\teach entity is a constituent. Such specific construction suggests prospect of there \t\tbeing \"channels\" or \"trajects\" of information conveyed up and down those particular \t\tholarchic nestings of entity within entity. Any passage of informational \t\tperturbation up or down might be likened to presumed effects of <a \t\thref=\"https://en.wikipedia.org/wiki/Roger_Penrose\">Roger Penrose</a>'s \t\t\"microtubules\", but even more prone to being privy to nonlocal quantum effects. \t\tOrdinary local \"information\", then would be picked up by sensory fibers responding \t\tto extrajectory, environmental, perturbations. There seems to be \t\topportunity for further empirical exploration of such matters.</p>\n    <p>This organic “one world” of personal experience arises holistically\n      across many levels of organized occurrence where dynamic entities interact\n      in concert. And we people transact with one another to create social\n      groups that interact through economic and political accords to generate\n      institutions and supra-social entities like nations and leagues of\n      nations. This organic “one world” thereby traces its multilevel evolution\n      through even tumultuous changes recorded in cultural media as well as by\n      personal memory. It presents, cosmically, a world in which philosopher <a\n        href=\"https://en.wikipedia.org/wiki/Ernst_Cassirer\">Ernst\n        Cassirer</a> maintains that the basic task for each individual, as\n      organism, is <em>to make sense of the senses</em>. </p>\n    <p>This one organic world is wholly actual. This is to say that jointly and\n      actively, experience is both spiritual and physical! It simultaneously\n      manifests both aspects — the spiritually ideal, along with the physically\n      material — each of which seems mysteriously to underlie and facilitate the\n      other! And the crucial implication is that its asserted “one wayness” is\n      the way of <em><a href=\"http://www.manifestorders.com\">attentiveness</a></em>.\n      What you experience is guided by how you pay attention to your own\n      circumstances. </p>\n    <p>World religions and civic codes typically have agreed on two\n      propositions: namely, that one should</p>\n    <ul>\n      <li>\n        <p>with all one’s being, participate in — love — <em><a href=\"https://en.wikipedia.org/wiki/Divinity\">Divinity</a></em>,\n          and</p>\n      </li>\n      <li>\n        <p>treat others as one would be treated by others.</p>\n      </li>\n    </ul>\n    <p></p>\n    <center><img src=\"https://i.imgur.com/djWFz2j.png\"></center>\n    <p></p>\n    <h4 id=\"toc_8\">The Role of Attentiveness</h4>\n    <p>According to comic philosopher <a href=\"https://en.wikipedia.org/wiki/Reggie_Watts\">Reggie\n        Watts</a>, “If you pay attention, the world is an amazing place. If you\n      don’t, then it’s whatever you think it is!”</p>\n    <p>You are in charge. You are the world-keeper for yourself. Your cultural\n      world, which helped form you (in society with other individuals) you also\n      now help to shape. Your own creative (or destructive?) endeavors are\n      communicated. They affect the experiences of others. Ultimately,\n      accomplishments (or detriments?) ripple outward; everyone affects\n      everyone.</p>\n    <p>Where we may socially mold shared patterns and rhythms, there also we\n      find common culture. But each person, tutored and shaped by his or her own\n      cultural moments, is individually and irreducibly unique in spirit. <em>Soul\n        is that uniqueness of experience</em>. There is nothing “otherworldly”\n      about it. Divinity resides in each personal moment, along with, and in\n      concert with, physically pragmatic necessity.</p>\n    <h4 id=\"toc_9\">Philosophies Reconstrued</h4>\n    <p>This modern organic view first was systematically espoused in the\n      process-relational philosophy of <a href=\"https://en.wikipedia.org/wiki/Alfred_North_Whitehead\">Alfred\n        North Whitehead</a>. It has been further elaborated by a number of other\n      contemporary philosophers, such as <a href=\"https://en.wikipedia.org/wiki/Charles_Hartshorne%5B%5D%28%29\">Charles\n        Hartshorne</a>, who extends and elaborates such ideas to espouse a\n      cosmic metaphysics of <em>triune Divinity</em>. That three-natured\n      Divinity is author of eternal truths that never change (beauty, ethics,\n      mathematics, and so on), which Hartshorne characterizes as being of the <em>Original\n        Nature of God</em>. Such eternal truth works through evolutional\n      elaboration of new possibilities by means of the <em>Creative Nature of\n        God</em>. Finally, Divinity manifests in ongoing actuality, in\n      experiences of entities manifesting as cats, dogs, humans, and so on, in\n      the <em>Consequent Nature of God</em>. In the words of Grasshopper, “All\n      that is, or was or ever may be.”</p>\n    <p>[For the philosophically innocent, C. Robert Mesle skillfully relates\n      Whitehead’s ideas to ordinary experiences in his book <em><a href=\"https://www.amazon.com/Process-Relational-Philosophy-Introduction-Alfred-Whitehead/dp/1599471329\">Process\n          Relational Philosophy</a></em>. But I think the best, if more\n      rigorous, introduction to these views is not in Whitehead’s own originally\n      published academic lectures (1929), but in Donald Sherburne’s <em><a href=\"https://www.amazon.com/Key-Whiteheads-Process-Reality/dp/0226752933\">A\n          Key To Whitehead’s Process and Relation</a></em> (1966). Sherburne\n      faithfully restructures and delivers Whitehead’s original words, but\n      gathers them into tutorial presentation for more effective assimilation by\n      newcomers. He contributes, as well, his own incisive commentary that runs\n      in parallel to Whitehead’s articulation of propositions and arguments. For\n      a satisfying taste of Hartshorne’s take on the spiritual (metaphysical)\n      character of the cosmos, try his <em><a href=\"https://goo.gl/V2DjBb\">Creative\n          Experiencing: A Philosophy of Freedom</a></em> (2012)] </p>\n    <h4 id=\"toc_10\">Meaningfulness of Perception / Perception of Meaningfulness</h4>\n    <p>Within individual experience, perception is actual, as well as latently\n      significant. Said another way, <em>signals are actual; their significance\n        is virtual, about relationships</em>. To the extent that a moment of\n      sensory activation resonates with remembered informational traces, forms,\n      of earlier moments, there is associative relationship within which it may\n      be said that one form suggests, or represents, the others. Such is the\n      nature of a sign: it represents other entities or experiences that are\n      “like it”.</p>\n    <p>Such immediacy of association, within any given sensory perception\n      itself, is intrinsically iconic. (Iconic: a sign that is similar to what\n      it represents.) Any physiological pattern of sensation is similar to those\n      sensory memories with which it resonates. Any one can evoke, or “stand\n      for”, all other associated ones, because they are perceptually similar.</p>\n    <p>Iconic affinities are intrinsic to imaginal consideration of memories.\n      Such affinities assess likelihoods among any prospect of actual\n      possibilities. Attentive moments, or at least their momentary sensory\n      patterns, are equally fraught with signification, i. e., with virtual,\n      relational content. And that signification extends to the “stuff” intuited\n      in actual physical manifestation. Signification inheres in the nature of\n      associative memory; without it attentiveness could mirror no intention or\n      purpose.</p>\n    <p>But degree of affinity within such association may vary widely. Some\n      iconic relations are so strong as to be virtually identical — twins, for\n      instance. Others are more vague and general, as with “legs”, the sense of\n      which may be triggered by any extensive projections or segments, whether\n      capable of walking about, or not. For instance, compare the “legs” of a\n      dog with those of a table, or of a journey.</p>\n    <h4 id=\"toc_11\">Flavors of Meaningfulness</h4>\n    <p>Beyond iconic representation, significant reference also may be\n      occasioned in either consequential or indexical relations, as with\n      Pavlov’s dogs, for whom bells came consequentially to represent feeding\n      time. Or when a pen metonymically represents a power mightier than that of\n      any sword. (A metonym is a statement in which a part stands for a whole:\n      The power of the pen to persuade is said to be mightier than the power of\n      the sword to coerce.)</p>\n    <p><a href=\"https://en.wikipedia.org/wiki/Charles_Sanders_Peirce\">Charles\n        Sanders Peirce</a> denoted three types of sign: <em>iconic</em>, <em>indexical</em>\n      and <em>symbolic</em>. (Note that Peirce’s use of the word “symbol” to\n      mean “conventional or arbitrary sign” is the converse of Carl Jung’s\n      usage, for whom a symbol was intimately related to the nature of what it\n      represents. These contrary implications have occasioned much confusion\n      among theorists and practitioners alike.)</p>\n    <p>Sensations provide the only information we have concerning events among\n      circumstances beyond our immediate grasp. The very fact of perception\n      itself carries a significant charge: it represents what incites a\n      perceptual moment. This significant charge is the information given in the\n      perception.</p>\n    <p>At its most elemental that charge, that significance, constitutes a\n      relation between a perceptual form and the actuality of its instantiation.\n      It is the most basic vector of experiential information — a\n      one-dimensional, i. e., linear, associative relation.</p>\n    <h4 id=\"toc_12\">Actions are Effects</h4>\n    <p>Such vectors also are capable of representing more objectively actual\n      relations, such as a perceived or imagined target of some action. Linear\n      actions and relationships are the basic constituents of individual M1\n      attentiveness. Among earliest primate groups, sequences of M1 moments\n      dominate activity patterns that are emulated, learned and passed along to\n      others, largely through vocalization, gesture and mimicry.</p>\n    <p>Linear vectors of significant behavior may be simple, or they can be\n      chained together in long articulations of steps, such as performing a\n      task. And tasks, themselves, may be combined into conditionally branched\n      sequences that facilitate more complex projects, especially those in which\n      multiple individuals cooperate. M1 patterns become socialized, through\n      communication across groups, into C1 pragmatic paradigms of nomadic and\n      other linear cultures.</p>\n    <p>At their most basic, M1 patterns are simply patterns of direct action or\n      relationship. Those linear informational patterns, as memes, of course,\n      still live on in linear relations and actions of our higher-order cultural\n      modes. Everyone, everywhere, no matter the cultural mode they inhabit,\n      does things one step at a time, in sequence, at M1, whether fully\n      attentive, or not. And every project manager in every C4 industrial and\n      corporate setting is responsible for monitoring and maneuvering the\n      myriads of separate task chains that make up even the most complex of\n      projects.</p>\n    <p>[It should be noted that our culture unfortunately tends to regard lower\n      level paradigms as somehow inferior. To do so is inappropriate. The\n      criterion of superiority should appeal to organic harmony of consequences\n      and outcomes. Lower order paradigms are quite capable of consonant\n      affiliation and affinity within their own natural and spiritual\n      circumstance. Whatever the complexity of a paradigm, its ultimate effect\n      is experienced by all as either an intrinsic unity, or lack thereof. It is\n      we modern “civilizers” who have disturbed countless Original Paradises so\n      nostalgically recalled in our fantasies of simpler, yet somehow fully\n      conversant lives.]</p>\n    <h4 id=\"toc_13\">Actions Also are Agencies</h4>\n    <p>In cultural activity modes, each higher order type of activity\n      incorporates all lower ones within a holarchy of constituent agency:</p>\n    <ul>\n      <li>\n        <p>C0: Contemplative, by intuitive knowing </p>\n      </li>\n      <li>\n        <p>C1: Relative, by attentively associating</p>\n      </li>\n      <li>\n        <p>C2: Directive, by authoritative driving</p>\n      </li>\n      <li>\n        <p>C3: Competitive, by characteristic valuing</p>\n      </li>\n      <li>\n        <p>C4: Functional, by causally inciting</p>\n      </li>\n      <li>\n        <p>C5: Responsive, by organically inspiring</p>\n      </li>\n    </ul>\n    <h4 id=\"toc_14\">Perceptual Elaboration</h4>\n    <p>During personal cognition, elemental forms of perception combine with\n      related memories to construct (construe) more complex elaborations of\n      implied possibilities. (See <em>Elaboration of PCT Levels and Manifest\n        Orders</em>, as well as <em>Comparison of Hierarchical PCT Levels</em>,\n      below.) These more complex constructs , stacked levels of PCT/imaginal\n      feedback, include all lesser complexes as constituent moments. Such\n      cognitive process hierarchically builds into a nested holarchy of ever\n      more adequate perceptual/attentive construction. (Compare with physicist <a\n        href=\"https://en.wikipedia.org/wiki/F._David_Peat\">F.\n        David Peat</a>’s concept of <em><a href=\"https://en.wikipedia.org/wiki/F._David_Peat#Gentle_Action\">gentle\n          action</a></em>, which has been compared with the mode of <em><a href=\"https://en.wikipedia.org/wiki/Wu_wei\">Wu\n          Wei</a></em>.)</p>\n    <p></p>\n    <center><img src=\"https://i.imgur.com/Cxf2hAT.png\" alt=\"\"></center>\n    Cognitive holarchy comprises unique particulars of any specific personal\n    psyche. Lower orders are construed in combinations of simpler perceptions of\n    actual relations. From M5 on, the farther up the holarchy of construance one\n    climbs, the more abstract, or virtual, become any representations.\n    <p></p>\n    <p><em>Manifest Orders</em> derive from the underlying implicate of vitality\n      itself, unconscious processes, at M0. Up to the most abstruse of\n      conceptual implication, I count eleven such levels, or dimensional\n      potentials for elaboration (construction). Each level presents some\n      cognitive context for an attentive moment, the simplest being “linear“\n      association between two M0 “point” instances. The next higher is an\n      organized “planar” collection of instances of linear association. And so\n      on. Each next level up is just an organizing collection of multiple\n      instances of the next simpler.</p>\n    <p>I designate each by M (for “manifest”) plus an integer, to represent its\n      respective informational density, i. e., complexity of its constructions:\n      M1 is built of M0s. M2 is built of M1s (each of which conveys its own\n      constituent set of M0s). M3 organizes out of gatherings of M2s (formed of\n      M1s bearing M0s), and so on. The orders <em><a href=\"https://en.wikipedia.org/wiki/Holarchy\">holarchically</a></em>\n      proceed up to M10, which is the most complex (that I can imagine!). M10 I\n      project to be some sort of <em>Shared Pluripotence</em>, a wisdom,\n      perhaps akin to that expressed among the Grasshopper band, mentioned\n      above, just beyond universally valid constructs at M9.</p>\n    <h4 id=\"toc_15\">Engineering the Next Paradigm</h4>\n    <p></p>\n    <p></p>\n    <div class=\"pull-left\"><img src=\"https://i.imgur.com/uqgieZa.png\" alt=\"\"></div>\n    The character of what actual mechanisms might underlie and explain organic\n    experience is perhaps most succinctly captured in the work of an\n    enterprising and innovative engineer, <a href=\"https://en.wikipedia.org/wiki/William_T._Powers\">William\n      T. Powers</a>. Beginning during the 1950’s, Powers challenged the then\n    dominant C4 behaviorist models, stimulus-response mechanisms, to arrive at a\n    surprisingly simple idea by which to explain actual behaviors of all living\n    entities: <em>Behavior arises from the control of perception</em>.\n    <p></p>\n    <p>[To gain a sense of how such a model might function in the actual neural\n      networks that afford cognition, consult Chris Eliasmith’s <em><a href=\"http://arts.uwaterloo.ca/%7Eceliasmi/Papers/eliasmith.2007.how%20to%20build%20a%20brain.penult.synthese.pdf\">How\n          to Build a Brain</a></em>. A more complete treatment is given in his\n      subsequent <a href=\"https://www.amazon.com/How-Build-Brain-Architecture-Architectures/dp/0190262125\">book</a>.]</p>\n    <p></p>\n    <center><img src=\"https://i.imgur.com/gxn109A.png\" alt=\"\"></center>\n    <p><strong><em>Comparison of Hierarchical PCT Levels and Manifest Orders:\n          Dimensions of Attentiveness</em></strong></p>\n    <p>While developed independently, the upward cascade of <em>Manifest Orders</em>\n      seems to correspond well with levels of perceptual complexity given in\n      William Powers’s later extension of his original PCT formulation into a <em><a\n          href=\"https://en.wikipedia.org/wiki/Perceptual_control_theory#Hierarchical_organisation\">Hierarchical\n          Perceptual Control Theory</a></em> (HPCT).</p>\n    <p>[An exceptionally useful and succinct <a href=\"http://users.ipfw.edu/abbott/pct/pct.html\">synopsis\n        of Powers’s ideas</a> is available in a web posting by Bruce Abbott. Of\n      course, the original source is Powers’s 1973 book, <em><a href=\"https://www.amazon.com/Behavior-Perception-William-T-Powers/dp/0964712172\">Behavior:\n          The Control of Perception</a></em>.] HPCT levels convey an ascending\n      scale of dynamic complexity given in sensory control function, while <em>Manifest\n        Orders</em> expound a parallel holarchic scale of informational\n      complexity among significant, i. e., construed, imaginal relationships\n      that provide the reference signal to each level.</p>\n    <h4 id=\"toc_16\">Surely There is More … .</h4>\n    <p>Lest this functional sketch seem just too basic to account for all the\n      bizarre and curious exploits among members of the human race, realize that\n      it merely points toward a core idea. Different circumstances, as perceived\n      by any particular individual, will quickly adapt the core PCT organic\n      schema to their variously imaginal particulars.</p>\n    <p>For instance, a person who is perfectly content and has no pressing\n      concerns typically dozes off or simply stays put for the moment, perhaps\n      in meditation. But if they become bored, then they have ceased to be\n      content. Their abiding interests and proclivities likely will spark some\n      compensating intent to drive new behavior within their own perceived\n      circumstances, toward some intended goal. But still, at each moment, they\n      act to control their perception of their own circumstances. And they\n      subsequently behave to bring those circumstances into alignment with their\n      intended purpose. Actual behavior is a consequence of controlling\n      perception within particulars of a circumstance to attain or sustain some\n      intent.</p>\n    <p>Recall that socioculturally, behavior is driven by compensating redress\n      of perceived deficiencies, coupled with eagerness to repay grief in kind\n      and with interest.</p>\n    <p>And therein lies seed of the tumultuous history of humankind. What lies\n      beyond is up to us. We each enact our own proclivities within our local\n      human neighborhood of <em>Consequent Nature</em>.</p>\n    <p>The next Steemit post will look more closely at M1 and derived C1 orders\n      of sociocultural experience and see how memes of those orders today still\n      play, interact and sometimes disrupt prospects within individual lives and\n      human societies.</p>",
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