such as the Internet or the World Wide Web, but it is also central to non-theistic religions such as Buddhism. We return to the anatomical and physiological basis of human interactions by considering a conceptual interpretation of intelligent systems derived from the works of Paul MacLean, Merlin Donald and Jean Piaget. Through this conceptualization, we suggest a parallel between the structure, operational characteristics and psychological development of the human mind and the architecture, software and provisioning characteristics of computer systems and computer networks. We observe that the highest order needs of the human mind are grounded in the facilities of metaphorical understanding. Moreover, we draw the parallel to the organization of knowledge in today’s most advanced computer systems. With this conceptualization in hand, we are fully positioned to attempt our own bit of prophecy toward the future development of computer systems and their networks, particularly as they apply to the cyberspace extension of human social systems.

In the first four chapters of the book, we considered the mechanisms through which organic and technical systems evolve. In the final three chapters we look forward as we anticipate that the development of the Internet and the World Wide Web will evoke requirements for new capabilities in order to respond to emerging appetites stimulated by the human needs hierarchy. From a technical progression standpoint, we anticipate that meeting these needs will involve a mutational leap in the capabilities of personal electronic devices as they seek to connect people to the network.

In Chapter 9, Mutation, we will suggest the emergence of the transcendent personal device as a major component of this mutational leap. We will consider the distinct levels of the needs hierarchy and extract from each the required capabilities of the transcendent personal device. In some cases, the requirement impact goes beyond the device itself and impinges on the environment in which the device operates. In the end, we suggest that the overarching facility required of the evolving network is an ability to support the same interaction mechanisms found in the inter-personal interactions of human social orders. Central to such interactions is the ability to establish trust through support for the concepts of identity and reputation. These are among the more profound capabilities of the transcendent personal device. The interaction environment is the subject of our penultimate chapter.

Chapter 10, Power of Prayer, suggests an environment derived from the facets of prayer, an interaction model that is applicable across the complete spectrum of a trust-policy infrastructure. Prayer forms a template for interactions grounded in deictic discourse. To be effective in the digital world, it requires the needs hierarchy derived capabilities of computer systems. The recursive nature of prayer-like interactions is based on the existence of an encompassing covenant relationship. From an interaction perspective, prayer allows redress of interaction consequences directly by the purveyor of trust in the social system. This essentially forms the basis of interactions that are ultimately subject to law. Distinct prayer-like interactions cover the full range of the needs hierarchy.

The title of this first chapter comes from the Chandogya Upanishad and is literally translated as “Thou art that!” This prayer expresses the goal of establishment of identity of the supplicant within the context of Brahmin (“that”) as an aspect of each person in the form of “Atman.” In essence, one achieves identity within the context of one’s deities. While we most likely do not comprehend the full nuanced meaning of this prayer, it voices a desire for truth and clarity which we most certainly seek to attain. What really attracted our attention, however, was the fact that it has elements that suggest intuitive insight into the physiological mechanisms in which from our perspective much religious thought is grounded. At its most basic level, this prayer is an

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