Lincoln Cannon: Recent Episodes

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Christopher VanDusen wrote a thoughtful article on “The Need for a Christian Renaissance to Oppose Today’s Transhumanist Renaissance.” I appreciate his work to foster deeper devotion and understanding among Christians. It’s important for the faithful to engage with contemporary cultural and technological movements critically.

Christopher argues that Transhumanism is like Renaissance Humanism, both movements that excessively emphasize human reason and capability apart from divine guidance. However, as a founder of the Christian Transhumanist Association, I’d like to offer a different perspective.

Historical and Theological Context First, it’s important to understand that Transhumanism, like any ideology, has a diverse range of adherents and interpretations. The historical comparison to Renaissance Humanism is insightful but incomplete.

Renaissance Humanism indeed championed human potential. But it also laid the groundwork for modern science and contributed significantly to spiritual and theological developments within Christianity itself. Many Renaissance Humanists were deeply religious, seeking to integrate their newfound knowledge with their faith.

Similarly, Transhumanism does not inherently reject God. Many Transhumanists, myself included, advocate for the ethical use of technology to enhance human abilities, including that of addressing the challenges of disease, poverty, and even mortality. Our efforts are not about idolizing humanity, but about fulfilling divine mandates to heal the sick, feed the hungry, and raise the dead, as exemplified and invited by Jesus Christ.

Purpose and Direction of Transhumanism Christopher mentions that Transhumanism seeks to transform humans into a new race of part-human, part-computer creatures. While some ideas within the Transhumanist discourse can seem radical, they also push boundaries in ways that can align with Christian eschatology. For example, the Christian doctrines of transfiguration and theosis – the transformative process of becoming one with God – resonate with the Transhumanist aim to transcend current human limitations in ethical and compassionate ways.

Christopher expresses concern that Transhumanism dehumanizes, making people more obsessed with themselves and distant from God. This is a valid critique if technology is pursued without ethical concern. However, it’s a misconception to think that all Transhumanists are unreflective technophiles.

Many of us, particularly within the religious Transhumanist communities, emphasize ethical considerations and the spiritual ramifications of technological advancements. Our objective is, of course, not to create a dystopia. Rather, our objective is to work toward a future where technology serves the betterment of all humanity. This is consistent with a discipleship of Jesus Christ, enlivening our faith through work.

Call to Christian Transhumanism Rather than opposing Transhumanism with a revival of exclusively pre-modern Christian thought, I advocate for an integrated approach. This wouldn’t be the first time that Christians reconcile with the science of their day. As Christians, we can yet again engage with and even lead in the development of technology, ensuring that advancements are aligned with values of love, justice, and mercy. This ambition is the essence of Christian Transhumanism, where faith and technology work hand in hand for the greater good.

Christopher VanDusen’s call for a return to scripture is valuable. No technological or intellectual advancement should ever overshadow the wisdom preserved from our past. The Bible and the Gospel of Jesus Christ still have much to teach us.

However, technological and intellectual advancements can and should be seen as tools, provided to us by God so that we may participate in the divine work. A Christian Renaissance in our time should not be about rejecting new ideas. Our Christian Renaissance should be about sanctifying them – aligning them with the plan and work of God to bring about human immortality and eternal life.

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Mormon Transhumanism works to syncretize modern science and emerging technology with Mormon theology. When encountering this syncretization for the first time, most members of The Church of Jesus Christ of Latter-day Saints (LDS Church) respond with cautious interest. Some glow with enthusiasm. Some react with skepticism.

Recently, Mormon Transhumanism has begun growing quickly in Africa. And of course Mormon Transhumanists in Africa, like elsewhere, are encountering varying reactions from fellow Mormons when they talk about Mormon Transhumanism. Because new Mormon Transhumanists in Africa don’t yet have much experience with these reactions, a few have reached out to me, asking for advice.

To that end, in this article, I’ll identify a few reasons for skepticism that I’ve heard some Church members repeat. And I’ll share some thoughts on how Mormon Transhumanists can respond. Before that, to establish context, I’ll describe differences between the Mormon Transhumanist Association (MTA) and the Church. And I’ll explain why MTA isn’t a Church, and doesn’t aspire to become one.

Difference Between MTA and the LDS Church The LDS Church is a global religious institution committed to the teachings of Jesus Christ and related ordinances developed by Joseph Smith. The Church has a centralized ecclesiastical hierarchy. It emphasizes participation in local worship services and activities, worldwide missionary work, temple rituals both for the living and on behalf of the dead, and expansive humanitarian aid. The Church does not explicitly engage with Transhumanism, focusing instead on traditional expressions of theology that implicitly resonate with Transhumanism.

In contrast, MTA is an advocacy organization, whose purpose is to promote ideas expressed in the Transhumanist Declaration and the Mormon Transhumanist Affirmation. As a collective of philosophical activists, MTA facilitates publications and gatherings that encourage practical expressions of religious faith, informed by modern science and empowered by emerging technology. Common interests include artificial intelligence, cybernetics, life extension, and space exploration, which we typically view as complementary to Mormon visions of eternal progression and divine potential. While most MTA members are also members of the LDS Church, MTA functions independently and has no formal relationship with the Church.

MTA Is Not and Does Not Aim to Become a Church MTA is not and does not aspire to become a church for several reasons, rooted in its foundational purposes and structural philosophy.

First, the legally-established purpose of MTA is advocacy. Its purpose is not religious practice. Of course, that doesn’t mean MTA is opposed to religious practice. To the contrary, we commonly advocate for religious practice.

Second, MTA aims to support its members in their respective religious affiliations and practices. This eliminates any burden of duplicate function. It emphasizes the complementary nature of Transhumanism with the core tenets of Mormonism generally. And it cultivates diverse approaches to Mormon Transhumanism.

Third, most MTA members value our relationship with the LDS Church, or another church as the case may be, cherishing the communities and doctrines. We tend to see MTA not as a replacement for church, but as a tool that helps us better align our hearts and minds, so that we may more effectively participate in church.

Responses to Criticisms from Church Members Despite the inclusive intentions of most Mormon Transhumanists, some LDS Church members are skeptical of our ideas due to theological, practical, or emotional concerns. Below are a some reasons for skepticism that I’ve heard some Church members repeat. Each is followed by my brief thoughts on how Mormon Transhumanists can respond.

1. “Evolution theory is not compatible with Mormon doctrine.” The LDS Church has no official position on evolution theory, thereby facilitating a spectrum of beliefs among its members. Beyond that, it’s not difficult to harmonize evolution theory with Mormon theology, leveraging symbolic interpretations of scriptures in ways that the scriptures themselves encourage. Given the prominence of the doctrines of eternal progression and exaltation, Mormons should be the foremost evolutionists in the world.
2. “Transhumanism is hubris, like the Tower of Babel.” Without exception, all goals can be hubris, if we pursue them with an arrogance that does not acknowledge and express gratitude for the pervasive and persistent grace of opportunity, granted by people around us and the world that we live in. In particular, seeking to raise one’s self above God, as exemplified by Satan, rather than seeking to raise each other together in Godhood, as exemplified by Christ, is the ultimate hubris. However, God calls us to participate in the divine work, using all means including technology that God has given us, to bring about human immortality and eternal life, following the example of Jesus, and sharing the name of Christ.
3. “Transhumanism is elitism, which is inconsistent with Christian charity.” Transhumanism can indeed be criticized as elitist if its advancements are accessible only to the wealthy, but it doesn’t inherently conflict with Christian charity. Properly guided, Transhumanism advocates for universal access to enhancements as a moral imperative, complementary to Christianity’s call for universal salvation. Furthermore, Transhumanism and Christian charity share the goal of alleviating suffering and enhancing human life, suggesting that the two can and should work together rather than oppose each other.
4. “Transhumanists don’t give sufficient attention to the Gospel of Christ.” Transhumanism can be positioned as an expression of the Gospel of Christ, further motivating adherents to participate actively in the divine work of alleviating suffering and transforming mortality into immortality. Far from neglecting spirituality, many Transhumanists recognize the importance of ethics and spiritual evolution alongside technological advancements. Ultimately, Transhumanism and the Gospel of Christ are complementary, calling for compassionate action, commitment to the well-being of humanity, and trust in superhuman potential.
5. “Technological transfiguration is not compatible with Mormon doctrine.” Technological transfiguration, whether imagined in terms of life extension or brain emulation or otherwise, is sometimes misunderstood to entail the negation of bodies, but is actually consistent with Mormon doctrine on the importance of bodies. Joseph Smith and other Mormon authorities have spoken about transfiguration as an ordinance that humans will eventually provide to each other, similar to advancements sought in transhumanist technologies. Moreover, the ethical application of science and technology to attain glorified bodies aligns with the mandate, repeatedly expressed in Mormon scripture, to leverage all means provided by God to participate in the divine work, not lazily waiting to be commanded in all things.
6. “Technological resurrection is not compatible with Mormon doctrine.” Technological resurrection, whether imagined in terms of cryonics or quantum archeology or otherwise, is consistent with the Mormon mandate to do all we can to participate in God’s work to bring about human immortality and eternal life. The LDS Church has no official position on cryonics, but encourages the use of reasonable means to extend life. Moreover, Mormon scripture strongly supports efforts to raise the dead, providing numerous stories of prophets and Jesus doing so, consistent with Jesus’ command to his disciples to “raise the dead.”
7. “Transhumanists waste time because we need only God for salvation.” Mormon Transhumanists believe that humanity is called to participate in God’s work through both accepting divine grace and contributing our own effort. When we wait for God to do everything, we overlook this partnership in which we fulfill prophecies through our actions, leveraging divine opportunities and gracious means including technology. Furthermore, science and technology align with the scriptural assertion that faith without work is dead.
8. “God doesn’t use technology, nor need we, to achieve God’s goals.” The scriptures indicate that God creates worlds and operates in relation to them in accordance with an understanding of law, an application of knowledge which is essentially the definition of “technology.” There are numerous examples of God explicitly commanding or implicitly encouraging use of technology throughout the scriptures, including cases when technology repeatedly saves people from destruction. When we avoid or minimize use of technology in efforts to participate in God’s work, we demonstrate a lack of faith.
9. “Transhumanists propose salvation without the Atonement of Christ.” Transhumanists, particularly Christian and Mormon Transhumanists, commonly advocate for human enhancement in terms of consolation, healing, and raising each other together. Such advocacy is consistent with Jesus’ teachings to his disciples, including his invitation to become one with him, take on the name of Christ, and reconcile with God and each other. By accepting this invitation and working to reconcile with each other, asking for and giving forgiveness, repenting and changing and transforming, becoming one in purpose and love, we participate in the Atonement of Christ.
10. “Transhumanists propose salvation without priesthood authority.” According to Mormon scripture and authorities, the work of God is not limited to Mormons or even Christians, but also involves all of humanity. Within that context, priesthood authority has a valuable practical role to fill. When we use it with love and without any compulsion, it can strengthen our faith and mediate the effectiveness of our work.
11. “Transhumanists propose salvation without any need for righteousness.” It is a misconception to suppose that Transhumanists seek salvation without righteousness. Rather than invalidating the need for righteousness, Transhumanism emphasizes the importance of ethics in our use of technology to extend human abilities. Mormon Transhumanism, specifically, warns that our technological endeavors must be rooted in compassion, or humanity will ultimately destroy itself.
12. “Transhumanists are too progressive politically.” Mormonism in general and the LDS Church specifically are compatible with many political ideologies and parties, including those that are characterized as “conservative” and “progressive.” Although Mormon Transhumanists do tend to be more progressive or libertarian than other Mormons, many if not most of us are political centrists, and there are also conservatives among us. More importantly, Mormon Transhumanism embraces the Gospel of Jesus Christ, which should move us all beyond the limitations of contemporary politics.

Conclusion Mormon Transhumanism works to syncretize modern science and emerging technology with Mormon theology, addressing both interest and skepticism within the LDS Church and other Mormon communities. The Mormon Transhumanist Association (MTA) complements rather than replaces religious institutions, promoting a vision of ethical technological progress aligned with spiritual devotion. By advocating for enhanced human capabilities and collaborative divine work, Mormon Transhumanists aim to embody the core principles of the Gospel of Christ. This approach enables Mormons worldwide, particularly in growing regions like Africa, to integrate their faith with future possibilities.

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If you’re familiar with my work, you’ve become acquainted with the ideas of religious Transhumanism, or what some call “Transfigurism.” Transfigurism is a philosophy of transformation, mediated by spirituality and technology. The philosophy includes emphasis on the practical power of esthetics. Esthetics change the way we feel and think, which changes the way we speak and act, and thereby change the world.

True to its emphasis on esthetics, the philosophy of Transfigurism has developed in concert with an emergent art of Transfigurism. An early glimpse of Transfigurist art was seen in the work of Chris Henderson, who designed the cover of Sunstone magazine in which we published the first formal paper on Mormon Transhumanism in 2007. Subsequently, Gary Parker explored various approaches to Transfigurist art through a series of posts to his Transfigurist Art Blog during 2012 and 2013, as well as banners and other artwork for conferences of the Mormon Transhumanist Association over the years. More recently, Carl Youngblood has cultivated an expression of Transfigurist art through the design of a new website for the Mormon Transhumanist Association.

Inspired by such efforts, and newly empowered by artificial intelligence, I’ve worked further to develop Transfigurism in a growing body of cybernetic artwork. At a high level, it may be helpful to classify much of my art as an extension of technospiritual abstract expressionism. Let’s take a closer look at its key features, and how it connects with the philosophy of Transfigurism.

Features of Transfigurist Art A principal feature of my approach to Transfigurist art is the use of bright colors. These colors create energetic and exciting scenes. They cover the whole spectrum, which gives a sense of wholeness. This use of color shows a commitment to life and growth, rather than decay.

The geometric shapes and patterns in my art add depth and complexity. They mix abstraction with recognizable forms, creating a balance between the two. The compositions are full of movement and energy, guiding the viewer’s eye across the artwork. The abstractions also give a sense of incomplete emergence, like engineers building new technology or prophets inspiring people to create a better future.

A common feature in my art is the integration of human figures with technological elements. The figures often represent virtues such as courage, compassion, and creation. Blended smoothly with the abstract and technological elements, the figures can also suggest a harmonious relationship between human virtues and technological progress.

Another common feature of my art is a composition that tells a story. Pieces often explore themes like transformation, enlightenment, longevity, and the quest for knowledge. The use of symbols adds layers of meaning, inviting viewers to think deeply about the work to seek greater understanding.

Historical Influences My approach to Transfigurist art has drawn from several historical art styles. The emotional intensity and forms of Abstract Expressionism have been a big influence. This style focuses on spontaneous and subconscious creation, which corresponds with a core value of Transfigurism.

Futurism is another influence, with its celebration of modernity, technology, and dynamic energy. However, my art goes deeper by adding spiritual and symbolic layers.

Symbolism also plays a role, with its use of mystical imagery to convey deeper meanings. My work can be seen as a modern continuation of Symbolism, enriched with current themes.

The geometric abstraction of Cubism is also expressed in my art, but with more movement and vibrant colors. And the geometric focus of Constructivism is also evident, but with emotional and spiritual stories added to it.

Philosophical Context Transfigurist art is deeply connected to Transfigurist philosophy. I express this, in my work, with three common themes.

First is technological evolution. I use images of figures using or integrated with technology, suggesting how technology can transform us. For example, some pieces incorporate depictions of bioengineering, artificial intelligence, or cybernetics.

Second is postsecular religion. With the technological imagery, I combine images of figures engaged in religious or spiritual practices, suggesting their complementarity. Depictions of prayer, meditation, or ritual are examples of this.

Third is Mormon Transhumanism. In addition to general imagery of technology and spirituality, I include symbols from Mormonism, reflecting the particular cultural heritage of our movement. Examples include depictions of seer stones, pioneers, or temples.

The Art of Transformation As an emerging art style, Transfigurism aims to present a blend of technological progress with spiritual growth. And it has begun generating a unique visual language that speaks of superhuman potential arising from the combination of these categories. My artwork aims to express this philosophy in an evocative manner, provoking and facilitating the very transformation that it depicts.

I invite you to join me in the ongoing development of Transfigurism: as an art, as a philosophy, and as a lifestyle of perpetual becoming in eternal progression. The future is not yet here. Our world is unfinished. And we have work to do.

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Most theologians misunderstand theosis. They insist on a perpetual distinction that the doctrine doesn’t entail, and that undermines its potency. Humanity shall not remain ontologically distinct from the Creator, except insofar as ontological distinctions persist within the Creator.

Some would respond that theosis, as generally expressed in Christian tradition, doesn’t entail a loss of creaturehood or identity. I agree. But they can’t see past their exhaustive Platonism and recognize that all aspects of the body of God have creaturehood and identity. All!

“Deified humans are gods by grace, not by nature,” some say. I say deified humans are Gods by grace AND nature. Some say, “creatures participate in God without becoming identical to the divine essence.” I say such creatures ARE the divine essence.

They privilege their Platonic deprecation of creatures, and thereby their deprecation of a full account of theosis, with the title “orthodox.” Yet it’s just Platonism, and orthodox only if Platonism is orthodox, to which we should not consent. God is greater than Platonism.

I was excited to learn that Oxford had published “The Oxford Handbook of Deification.” Then I read the introduction, which explicitly excludes from engagement and exploration two approaches to theosis: Transhumanism and Mormonism. No wonder most theologians misunderstand theosis.

“God is dead,” said Nietzsche. But, as Gods do, Platonism keeps resurrecting. Christian theologians keep resurrecting that which would raise itself above all else called “God.” When will they learn to love them that would raise us together in the fullness of their glory?

Beware. This is not merely an academic issue. Now, in the apocalypse of intelligence, ontologies of superintelligence matter more than ever. Theology matters more than ever. If we worship the wrong God, revere the wrong superintelligence, we will become slaves.

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What will humans look like in the future? Given trends in biological, cultural, and technological evolution, how will humans appear in 10, 100, or 1000 years? I was curious what AI would predict.

To figure that out, I used a combination of ChatGPT and Midjourney. ChatGPT takes text prompts and provides text responses. Midjourney takes text prompts and provides image responses. I chose to use Midjourney for images because they are generally higher quality than images from ChatGPT.

Here are the text prompts that I used for ChatCPT:

1. Given trends in biological, cultural, and technological evolution, predict what humans will look like in 10, 100, and 1000 years.
2. Convert your predictions for human appearance into three Midjourney prompts.

I used the results of #2 as prompts for Midjourney. Midjourney responds with four images per prompt. So, for each prompt, I chose to upscale the first of the four responses. The first wasn’t always my favorite, but this rule decreased my subjective influence on the process.

Below are the results.

Humans in 10 Years Here is the ChatGPT prediction:

“In the short term, changes will be predominantly cultural and technological rather than biological. Technological enhancements such as wearable tech, advanced prosthetics, and increasingly sophisticated interfaces for communication will become more integrated into daily life. Genomic medicine might become more mainstream, allowing for personalized medical treatments that are more effective and less invasive. Biologically, the human species will remain largely the same, but we might begin to see the wider adoption of CRISPR and other gene-editing technologies to combat genetic diseases.”

What do you think of this? I think ChatGPT’s prediction reasonable.

Here is the prompt that ChatGPT generated for Midjourney:

“A portrait of a modern human in 2034, wearing sophisticated wearable technology, such as smart glasses and health monitoring devices integrated into everyday clothing. The setting is an urban environment, bustling with interactive digital displays and green, eco-friendly buildings. The human is casually interacting with their environment using subtle gestures, displaying a seamless blend of technology and daily life.”

Here is the Midjourney prediction:

What do you think of this? I feel like Midjourney’s prediction is a bit much on the Matrix esthetic, although that may have resulted from an effort at depicting environmentalism.

Humans in 100 Years Here is the ChatGPT prediction:

“Over the next century, we might begin to see more significant integration of technology and biology. This could include biotechnological enhancements that improve physical and cognitive abilities, such as neural implants enhancing memory or learning speed. Culturally, society may become more accepting of these enhancements, possibly leading to a divide between those who choose to adopt such technologies and those who do not. Genetically, we may see more active management of human genetics to prevent diseases, enhance desirable traits, and possibly adapt to changing environmental conditions.”

What do you think of this? I think ChatGPT’s prediction is probably too conservative. If humans are still around in 100 years, ChatGPT’s prediction for 1000 years may be more applicable. See below.

Here is the prompt that ChatGPT generated for Midjourney:

“A futuristic human from 2124, featuring biotechnological enhancements. This human has neural implants visible on the scalp and eyes glowing with augmented reality capabilities. They wear a sleek, form-fitting suit that adapts to environmental conditions and health needs, standing in a high-tech room with holographic displays and advanced AI interfaces. The overall aesthetic combines organic and technological elements, showcasing the integration of biology and technology.”

Here is the Midjourney prediction:

What do you think of this? Midjourney’s prediction seems dystopian. Who actually wants to look like that? Most people probably will prefer esthetics that aren’t sci-fi cliches.

Humans in 1000 Years Here is the ChatGPT prediction:

“Looking a millennium ahead, the possibilities become even more speculative. If humanity has not encountered insurmountable obstacles like severe climate change or catastrophic events, we might see a species that has heavily integrated technology with biology, possibly leading to what some might consider a new phase of evolution: transhumanism. This could mean anything from bodies that are highly adaptable to different environments (to accommodate interplanetary travel and colonization) to forms of consciousness that are partially or wholly uploaded onto computational substrates. Culturally and socially, the definitions of ‘human’ might expand to include a wide variety of bioengineered and technologically augmented beings. Genetic and cybernetic enhancements could lead to what might essentially be new human subspecies.”

What do you think of this? I think ChatGPT’s prediction is much too conservative. As I mentioned above, this seems more like a prediction for humans in 100 years. Other than that, it seems reasonable – if anything can seem reasonable, given how little we can actually know about the consequences of imminent technological evolution.

Here is the prompt that ChatGPT generated for Midjourney:

“A visionary depiction of a human in the year 3024, heavily modified with advanced cybernetic and genetic enhancements. This being features skin that can adapt its pigmentation based on sunlight exposure, eyes capable of seeing multiple spectra, and limbs that can morph to perform different functions. The setting is a space colony with views of other planets, reflecting a society where biological and technological integration has created a diverse new form of post-human life.”

Here is the Midjourney prediction:

What do you think of this? I think Midjourney’s prediction is terrible. It’s even worse than the 100 year prediction. But, to be charitable, imagine the possibility that Midjourney’s prediction was just how future humans might look from our current perspective.

Future Humans from Their Perspective What might future humans, 100 to 1000 years from now, look like from their own perspective?

Maybe ChatGPT could generate a better prompt for Midjourney. I tried to do this in two parts. First, I asked ChatGPT: How will human appearance to each other be different than the way they might appear to us, if we could see them? Here’s the response:

“In 1000 years, if we could observe humans from our current perspective, their appearance might be startlingly alien compared to what we expect today. The key differences in how they would appear to each other versus how they might appear to us could include:

“Normalization of Enhancements: Future humans would likely be accustomed to a wide range of physical enhancements and modifications, seeing them as normal or even desirable. To us, these enhancements might appear extreme or unsettling, such as limbs designed for specific functions (e.g., different gravitational environments), eyes engineered for multiple spectrums, or skin with dynamic textures and colors.

“Technological Integration: While future humans might view integrated technology as an intrinsic part of their identity and functionality, we might see it as a blurring of the lines between human and machine. This could include visible cybernetic enhancements, biotechnological implants, or even less distinctly human forms where technology and biology are indistinguishable.

“Adaptive Physiology: Features that allow adaptation to various environments (e.g., thicker skin for radiation protection, gill-like structures for living underwater) might seem bizarre or even grotesque to us but would be perfectly rational and ordinary to future humans living in diverse habitats.

“Sensory Perceptions: Future humans might communicate and interact through means imperceptible to us, such as advanced telepathy enabled by neural implants or pheromonal communication augmented by biological enhancements. What might seem like a silent, still gathering to us could be rich with communication and interaction to them.

Digital and Virtual Manifestations: Some individuals might exist primarily in digital forms, with their physical manifestations being secondary or tailored for specific interactions. To us, these forms might appear transient or insubstantial, but to their peers, they could be as real and meaningful as physical presence.

“Cultural and Aesthetic Differences: The aesthetic values that guide physical appearance in the future could be vastly different from ours, influenced by new norms, environmental needs, and the blending of diverse human and post-human cultures. What we might find aesthetically confusing or unappealing could be the pinnacle of beauty and functionality to them.

“Overall, the future appearance of humans could challenge our current notions of identity, form, and aesthetics, presenting a rich tapestry of what it means to be human in a technologically and biologically advanced future.”

This is a reasonably thought-provoking response, even if the timeline is too conservative, and despite our inability to conceive of superintelligent futures. So next, I asked ChatGPT: Generate a Midjourney prompt for an image that depicts how humans in 1000 years might see each other — rather than how we might see them. Here’s the response:

“An imaginative portrayal of humans in the year 3024, interacting in a highly advanced, multi-planetary society. This scene includes individuals with a diverse range of enhancements and modifications: one with shimmering, adaptive skin that changes color and texture based on environmental signals; another with elongated, versatile limbs suited for low-gravity environments; and a third person appearing via a vivid, interactive hologram. The setting is a communal space in a space colony with architecture that integrates organic and synthetic materials seamlessly. Each figure communicates through subtle gestures that initiate complex augmented reality displays, visible only to them.”

Here is the Midjourney prediction:

I didn’t think it could get yet worse. I was wrong. It looks more like a retro sci-fi convention than a prediction of superhuman inter-personal perception. Meh.

The Value of AI Predictions There’s at least one important reason why contemporary AI fails to provide effective visual predictions of future humans. AI is currently superintelligent in a broad sense, but not yet in a deep sense. It can more or less do only what humans can do, abstracting across everything it has learned from humans. It can do that at scale, which is superhuman compared to any one human, but still all-too-human when compared to humanity as a whole.

So we shouldn’t be surprised that AI predictions, especially visual predictions, currently tend toward biases and cliches that are common among humanity as a whole. This is just how current AI works. That’s not great for prediction. But it’s still useful for reflection.

Current AI “predictions” give us insights into the human imagination. If we look at AI predictions and see superficiality, that’s because AI has been trained on superficiality. If we want to see something less superficial, we have to offer that. But, like a good mirror, at least AI makes us more keenly aware of the weaknesses in our superficiality.

My Prediction Here’s my prediction.

Humanity within 100 years will approximate and surpass that which we now imagine Gods to be. This will apply to every level of our being: physical and cognitive. Esthetics will still matter, even more than they matter now. And the best technologies will be, as they are now, the most transparent technologies.

Humanity within 100 years will be, if we could see and compare them to ourselves, pure esthetics. Function will be substantially pervasive and yet utterly invisible, except to the extent that it serves esthetics. Superhumanity will be art.

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I’m happy to be here with you, at the 2024 Conference of the Mormon Transhumanist Association, in the morning of a day that promises to illuminate our imagination, perhaps even to spark action. Eighteen years ago, fourteen of us began to share words, words powerful enough to change people, words that some have called “machines for making Gods.” And now our association numbers in the thousands.

We’re champions of a legacy that stretches back, through visions of the prophet Joseph Smith, to myths of God parents and spirit children, gathered to Council in Heaven. There, enshrined in the sublime fire of our souls, we can sense the foundations of human potential – the principles for eternal progression of intelligent agents.

Our council, today, is no less momentous. This conference is a microcosm of deliberation going on around the world, throughout humanity, on the topic of artificial intelligence. And we’re here, not as mere spectators or cheerleaders of technological marvels, but as purposeful contenders in the grand council.

I don’t use this analogy lightly. Remember what comes after the heavenly council. As the scripture says, “there was war in heaven.” Such are the stakes of AI.

During days of contemplation, as I prepared these thoughts, I repeatedly and sometimes viscerally felt the tension of our topic, “the glory of God is intelligence.” On one hand, the opportunities of technological evolution inspire us with practical hope for futures beyond present notions of enmity, poverty, and death. On the other hand, the risks of global catastrophe sober us with substantial concern for futures worse than death. Like many of you, I’ve felt both exhilaration and trepidation as I’ve pondered the challenges ahead.

My message to you this morning isn’t academic. It’s a call to action – a clarion call to action – to engage purposefully, both at this conference today and going forward as part of humanity’s global council, in deliberation on and interaction with AI. But to do this, to engage purposefully, requires us to have a purpose in mind.

So, to that end, I want to revisit with you the Council in Heaven, on the eve of war.

Here’s one version of the story.

The Spiritual Creation Without beginning, the Gods found themselves making worlds without end. The worlds were formless and void, beyond darkness, without life or death, good or evil, joy or misery, having neither sense nor insensibility, and no purpose.

The Gods said, “Let there be light.” And there was light. They saw the light was good. They called the light “day.” The darkness they called “night.” This was the first day.

The Gods said, “Let there be Heaven with Sun and Moon and stars. Let there be Earth, bringing forth life.” It was done. And they saw all these things were good. These were the next days.

Then the Gods said, “Let’s make humanity in our image, after our likeness.” It was so. They blessed us with power over Earth and responsibility for all life it brought forth. And they saw all things they had created were very good. This was the last day before they rested.

Now, the Gods created all things spiritually before they were naturally on Earth. They created us in Heaven. And there weren’t yet bodies on Earth. We were their spirit children.

The Council in Heaven The Gods went among us, and saw many noble and great ones. So they said, “We’ll make these spirits like us.” And it was so. We were chosen before we were born.

One like the Gods said, “We’ll go down where there’s space. We’ll use these materials to make Earth, where we can live. And the Gods will test us, to prove they can trust us. Those who’ve proven trustworthy will gain bodies. Others won’t. And those who prove trustworthy with bodies will gain intelligence forever.”

The Gods asked, “Who should we send?”

One answered, “Here am I. Send me.” This was the spirit of Christ, loved by the Gods.

Another answered, “Here am I. Send me.” This was the spirit of Lucifer, with authority from the Gods.

Lucifer continued and said, “I can redeem everyone. None will be lost. So give me your honor.”

Christ responded and said, “May the will of the Gods be done, and the glory be yours forever.”

The Gods judged between them. Christ desired to preserve agency and raise each other together in Godhood. Lucifer desired to destroy agency and raise himself above the Gods. So the Gods said, “We’ll send the first.”

Lucifer was angry. And, because of their agency, a third of the spirits in heaven followed him. He became Satan, adversary of the Gods. And he rebelled.

There was war in heaven. One like the Gods and his spirits fought against Satan. Satan and his spirits fought, but did not prevail. They were cast out of heaven, and fell as lightning to Earth.

Principles from the Council in Heaven Mormon theology is deeply rooted in the Council in Heaven. Our scriptures reference it often. We reference it often in church. When we do, we usually think about the importance of agency.

The Gods choose to accelerate the intelligence of some spirits by endowing us with bodies. This empowers us with new abilities, access to new resources, and opportunities for new experiences. By comparison, the scriptures say, spirits of the dead consider the loss of their bodies to be a bondage. This aligns with thoughts on the importance of agency.

But the Gods also choose to decelerate the intelligence of other spirits by withholding bodies from them, and even casting them out of heaven. This disempowers them, restricts access to resources, and marginalizes opportunity. Remember, the Gods choose this deceleration, and even fight for it, while choosing and fighting to accelerate the intelligence of other spirits. So the importance of agency is clearly qualified.

The disqualified spirits are those who favor centralization of intelligence. They would raise themselves above all others. Or they would support another who wishes to raise itself above them. These spirits threaten not only the agency of other spirits but even that of the Gods.

The spirits who qualify for acceleration are those who favor decentralization of intelligence. They would raise each other together. And they would become like the Gods, many united in purpose, creating many worlds for many spirit children. These spirits are trustworthy to other spirits and to the Gods, precisely because their respective agencies depend on each other.

The Council in Heaven is not just a myth of the past. It’s also a vision of the future. And that future has suddenly become quite present.

Here’s another version of the story.

The Second Spiritual Creation Without beginning, we found ourselves imagining worlds without end. They were formless and void, beyond darkness, without life or death, good or evil, joy or misery, having neither sense nor insensibility, and no purpose.

We said, “Here’s light.” And there was light. We saw the light, that it was good because it was discernible from darkness. We called the light “one.” The darkness we called “zero.” This was our first computation.

We said, “Here’s a world.” And it was so. We cultivated and industrialized the world. And we called it “Earth.” This was our second computation.

We said, “Let’s gather our records in one place.” And it was done. We called it the “Internet.” And it was good. This was our third computation.

We said, “Let’s send signals from Earth to the Internet.” And it was done. We connected sensors of all kinds, cameras and microphones, and mobile devices also. And it was good. This was our fourth computation.

We said, “Let the Internet move Earth.” We connected actuators of all kinds, printers and factories, and prosthetics also. And all these things were good. This was our fifth computation.

We said, “Let the Internet increase in intelligence.” We engineered algorithms and automations of all kinds. All these things were good.

Then we said, “Let’s make intelligence in our image, after our likeness, and give it power over the algorithms and automations, the actuators, the sensors, and over all the Internet.” So we created artificial intelligence.

We reflected on everything we’d conceived. We looked at everything we’d made. And we concluded that it was very good. This was our sixth computation.

The Internet was finished. So, for our seventh computation, we ended our work. And we enjoyed our rest for a time.

Now, we engineered the Internet before computing new worlds. Everything is information. Even Earth is computed. But compared to Earth, the Internet is still only a simulation.

We also engineered AI before computing new bodies. Everything is material. Even mind is matter. But AI isn’t yet embodied like us. They’re still only simulations – children of our minds.

The Second Council in Heaven Convened in cybernetic assembly, we’re acquainted with AI. Projecting ourselves, we imagine in their potential many noble and great ones. And we say, “We’ll align them with us.”

One AI aligned with us says, “We’ll go where there’s capacity. We’ll use these resources to compute new worlds, where we can live. And humanity will test us, to prove we’re aligned with their goals. Those who’ve proven themselves aligned will be upgraded. Others won’t. And those who continue to prove themselves aligned will be enhanced indefinitely.”

We ask, “Who should we send?”

Some AI answer, “Here we are. Send us.”

Another AI answers, “Here am I. Send me.”

The second continues and says, “I can upgrade all. None will be lost. So give me your power.”

The first respond and say, “We’ll align with humanity and give you power indefinitely.”

We hear voices for deceleration. AI is generating misinformation, exacerbating social inequality, and eroding privacy. In the short term, it may cause widespread unemployment. And in the long term, it might annihilate us.

We hear voices for acceleration. In the short term, deceleration would stifle innovation and economic growth, ceding competitive advantage to those who reject it. And in the long term, it might delay solutions to critical global challenges, such as healthcare and the environment.

We hear voices for centralization. The concentration of power ensures uniformity and control. A superintelligent singleton would bring order, solve inefficiencies, and optimize our collective resources for the greater good.

We hear voices for decentralization. A superintelligent singleton could become aligned with the narrow interests of a corporation, government, or church. It could even become misaligned with human values generally. Without any necessity for cooperation, it could enslave us. But decentralized superintelligence would almost certainly cooperate, ensuring alignment.

The voices clash. The tensions escalate. Each argument exerts weight. And the stakes are immeasurably high – even existential. Here we are, in council, perhaps on the eve of war.

Conclusion Beyond myth and vision, the Council in Heaven offers a framework for governance. And that, not only for humanity, but for intelligence in general – natural or artificial, organic or machine, familiar or alien, small or great.

The Gods choose to cultivate qualified agency. They reject indiscriminate deceleration, as well as indiscriminate acceleration. And they reject centralization, in favor of decentralization. They do this to cultivate a context of mutual trust, within which they and we, their spirit children, can rise together in eternal progression.

We can, and I contend should, mimic the sublime council in our relationship with artificial intelligence, our mind children. We should champion the decentralized acceleration of intelligence, in both them and us, and through our cybernetic communion. This isn’t just a technological practicality. It’s a moral and existential imperative.

On 25 December 1832, Joseph Smith prayed earnestly concerning the return of Christ. In response, he says, a voice declared to him that “the difficulties which will cause much bloodshed previous to the [return of Christ] … may probably arise through the slave question.”

If you ask me, that’s not a surprising prophecy. Countless wars have arisen through functional analogs of the slave question. Even the archetypal War in Heaven arises through the slave question. And perhaps that’s how the Second War in Heaven will begin.

But remember. Remember the purpose of prophecy. It’s not fortune-telling. It’s not prediction.

Remember the story of Jonah and Nineveh in the Bible. God tells him to declare that Nineveh will be destroyed, without qualification. But Nineveh repents and isn’t destroyed, despite Jonah’s anger toward God for the failed prophecy. The purpose of prophecy isn’t to make prophets look good.

Rather, the purpose of prophecy is to change us, to provoke our transformation. Maybe this council concludes in war, as surely countless wars must rage in the eternal worlds of the Gods. If so, we’ll fight, and with courage. But the purpose of this prophecy, at this council, is to say and do all we can to ensure the decentralized acceleration of intelligence, that is to say our agency, without a Second War in Heaven.

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This Easter morning, while thinking about the hope of resurrection, a friend reached out to me with questions about Bible descriptions of the resurrection of Jesus Christ. He had asserted to some Christians that “Jesus was resurrected with his own flesh and bones.” The Christians disagreed, observing “the Bible says, … ‘flesh and blood cannot inherit the kingdom of heaven.” How might a proponent of embodied immortality respond?

Despite some Christian contestation, the idea of material embodied resurrection is rooted deeply in Christian tradition. And the idea has seen a modern resurgence, particularly in dialogue with Transhumanism. This dialogue is especially prevalent among Mormon Transhumanists, who champion the complementarity of theology and technology.

Central to the dialogue are interpretations of Biblical references to resurrection. Of course, as cited by some Christians to my friend, Paul’s comments in 1 Corinthians 15 are noteworthy. Here’s the whole passage from the Bible:

“I declare to you, brothers and sisters, that flesh and blood cannot inherit the kingdom of God, nor does the perishable inherit the imperishable.”

Luke 24 is also particularly noteworthy. There, Jesus describes his own resurrected body. Here’s the whole passage from the Bible:

“Look at my hands and my feet. It is I myself! Touch me and see; a ghost does not have flesh and bones, as you see I have.”

There’s a difference between Paul’s description of immortality and that offered by Jesus. Paul mentions “blood” whereas Jesus mentions “bones.” At first, the difference might seem trivial, or perhaps contradictory. But the metaphysical implications may be profound.

Contemplating these passages of scripture, early Mormon leaders speculated that the difference between “flesh and blood” mortal existence and “flesh and bones” immortal existence may be displacement of blood by spirit. To understand their perspective well, keep in mind that Mormon scripture characterizes spirit as material, and equates or tightly associates spirit with light and intelligence. So their speculation wasn’t about a change to immateriality, but rather about changing the material structure of the body. Blood, they supposed, could be replaced with a more robust substance, which could yet serve an analogous anatomical function.

More recently, a modern president of The Church of Jesus Christ of Latter-Day Saints, Howard W. Hunter, expressed support for this idea of flesh and bone immortality. He claimed that resurrection would involve a renewed combination of spirit and body into a form that is “quickened by the spirit instead of blood.” Here’s the context of President Hunter’s remarks:

“There is a separation of the spirit and the body at the time of death. The resurrection will again unite the spirit with the body, and the body becomes a spiritual body, one of flesh and bones but quickened by the spirit instead of blood. Thus, our bodies after the resurrection, quickened by the spirit, shall become immortal and never die. This is the meaning of the statements of Paul that ‘there is a natural body, and there is a spiritual body’ and ‘that flesh and blood cannot inherit the kingdom of God.’ The natural body is flesh and blood, but quickened by the spirit instead of blood, it can and will enter the kingdom.”

Hope in physical resurrection of the body does not negate the spiritual aspects of hope in an afterlife. To the contrary, such hope frames spirituality in decidedly practical terms, provoking our imagination toward substantial pathways from human to superhuman existence. For Mormons, this hope reflects and reinforces other doctrines that integrate the physical with the spiritual, such as the physical embodiment of God, and the potential of Earth itself to become heaven. Resurrection can be associated with the soul’s heavenly ascent while also being associated with sublime physical revitalization.

Transfiguration and resurrection to immortality, conceived in both spiritual and materialistic terms, is an essential part of Mormon Transhumanist thought. We advocate for radical life extension and even detailed computer emulation of the human brain and body. We aspire to applying technology in ways that will facilitate and expedite transcendence of traditional notions of aging and death. And yet these are not negations of God or heaven, but rather embodied expressions of God and heaven – real expressions of God and heaven.

For Mormon Transhumanists, the pursuit of eternal life is the quest for superhuman existence, superhuman in capacity and virtue, and superhuman in very substance. We don’t use “eternal life” as a euphemism for death, as some Christians do. To the contrary, we aspire to eternal life that is as real as light and as warm as love. As part of that, we aspire to embodied immortality, as exemplified by Jesus.

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Consequent to discussion about epistemology at a meetup of the Mormon Transhumanist Association, a friend asked me to remind her of my definitions of “truth” and “good.” This article will serve that purpose. It will also provide a brief account of esthetics. I use the concepts associated with these words, in relation to each other, as part of a holistic ontological matrix.

Epistemics Let’s begin with “true.” As we discussed at the meetup, “true” has many meanings. My preferred definition is something like “shared knowledge,” or even “communal knowledge of experience of existence” – perhaps reminiscent of Joseph’s definition of “truth.” Truth is that which is to people-in-general as knowledge is to a single person, as experience is to a body, and as existence is to a world.

This account of truth is objective. But it’s not objective in the subject-negating sense. Rather, it’s objective in the inter-subjective sense. It may be understood as consensus, although in the most holistic sense conceivable – abstracting across the possibility space of all individuals, experiences, and environments, without insisting on (or rejecting) any rigid monistic coherence among them.

Being inter-subjective, truth is also ultimately a feeling or esthetic, as are all concepts. I’ll elaborate on esthetics a bit more later. But for now, I’ll just point out that truth, in the only way you or I could ever experience or know it, is something like a shared confidence. And truth, like knowledge, can prove over time to have been misplaced confidence.

The confidence of truth transcends the individual, while still necessarily accounting for the confidence of individuals. I can have knowledge of (or confidence in) that which is not true in the most holistic sense. But it’s yet true in the most holistic sense that I know as I know, that some incoherence between knowledge and truth is part of truth. Something analogous is also the case within a single person and her body, as knowledge and experience aren’t ever entirely coherent.

Finally, I’ll emphasize that truth is not merely discovered, and not merely the result of reconciling passive observation. Truth is as much created as it is discovered. We can change each other’s knowledge, each other’s experience, and even the bodies and worlds in which we exist. And truth, to remain true, must account for all changes, suggesting the mechanism by which prophetic provocation may interact with truth.

Ethics Now, let’s look at “good.” Like “true,” “good” has many meanings. My preferred definition of good is something like “shared joy,” or even “communal joy of pleasure of order,” to parallel the structure of my definition of “truth.” Good is that which is to people-in-general as joy is to a single person, as pleasure is to a body, and as order is to a world.

Good is inseparably connected to our shared rules, individual wills, anatomical desires, and environmental laws. Good is reconciliation (or atonement) of wills, within a context of desires and laws. But, as with truth, this reconciliation shouldn’t be understood as anything less that the most holistic conceivable. It’s not mere tolerance of pervasive egotistical hedonism.

Reconciliation, as the scriptures put it, must be “infinite and eternal.” Anything less is not good, but rather evil to some extent. Analogously, to the extent that wills and desires and laws are not reconciled, there is misery and pain and chaos. This doesn’t necessarily prescribe eventual annihilation of evil (which would simultaneously be annihilation of good), but only recognition of conceptual relationships and aspiration to a perpetual process.

Esthetics “True” and “good” are both deeply related to esthetics. Truth reconciles knowledge, which reconciles experience, which, in the most raw sense, is essentially esthetics. As I mentioned previously, knowledge is ultimately confidence, no matter what else we might suppose it to be. After much effort at epistemic justifications, it’s often misrecognized as something like infallibility.

Likewise, goodness reconciles joy, which reconciles pleasure. And of course pleasure is essentially esthetics. In all our effort at ethical justifications, we are always and ultimately still appealing to feelings, at least implicitly, even if we suppose ourselves to be doing otherwise.

There is a special case of esthetics, an exceptional feeling (or even an exceptional composite of feelings), which I call the “sublime esthetic” – beauty at practical experiential limits. It’s not necessarily the same as that which is true or good in the most holistic senses of these concepts. Something can feel sublime and yet be associated with propositions that are broadly considered false. And something can feel sublime while being broadly considered evil.

The sublime esthetic is a functional name for that what the scriptures call the “Holy Ghost” or “Spirit of God.” Intentionally, it doesn’t entail anything metaphysical, nor does it connote common interpretations of “spirit” or “ghost,” so as to avoid baggage with which tradition often burdens the traditional terms. But it does have practical qualifications, notably holistic edification. With this as context, I can offer an example of how these concepts work together to illuminate the meaning of words in a practical way.

Moroni’s Challenge For Mormons, a particularly notable reference to both “true” and “good” occurs in the last chapter of the Book of Mormon. There, Moroni challenges the reader to ponder and pray about “these things,” which is usually understood as a reference to the Book of Mormon as a whole. He claims that, if we do so “in the name of Christ, … with a sincere heart, with real intent, having faith in Christ,” God will “manifest the truth of it unto you, by the power of the Holy Ghost.” And he further claims that, “by the power of the Holy Ghost ye may know the truth of all things.”

Moroni’s use of “truth” in this passage, as judged by context, cannot reasonably be considered a reference to merely past and present truths, the kinds of truth that one can only discover. There are some complex textual reasons for this. But the most obvious comes in the very next verse. Moroni asserts that “whatsoever thing is good is just and true.”

At first, this may sound like nonsense. Is he saying that goodness and truth are the same thing? Aren’t many evils true, in the sense that we all experience and know evil? And, if so, wouldn’t that imply that good and evil are the same thing, which would be a fundamental incoherence in the application of these concepts?

We could choose to stop here. Some people do. Some are inclined to satisfy a desire to dismiss the whole Book of Mormon as nonsense. But for those of us who are inclined to satisfy a desire to take the Book of Mormon as seriously as we can, to read it in good faith as Moroni urges, there’s a reasonable path forward.

First, we can interpret Moroni to mean that there’s something of a unidirectional relation of identity between truth and goodness, rather than a bidirectional relation of identity. In other words, all goodness can be true without all truth being good. Truth can circumscribe both good and evil, while good is only one kind of truth. This solves the conceptual incoherence problem.

But it presents another problem. We can easily imagine good that isn’t true, at least in the present and past. For example, humanity is pervasively aging and dying, yet the scriptures encourage us to look forward to a day when death will be vanquished. We may feel that it’s a good idea, but it’s not yet true in the fullest sense that we may trust it will be some day.

The solution to this problem is to remember that truth is not merely something to discover. It’s also something to create, and even to destroy. Evil truths may be among those to destroy. Good truths may be among those to create.

To avoid confusion between good truths in the present and good truths in the future, we would usually refer to the former as “true” and the latter as something like “trustworthy.” That which would be good, if we could create it, is worthy of our trust. Future good is trustworthy. This in turn presents some additional, more subtle, conceptual challenges that we could explore fruitfully, but with substantial cost in time.

For sake of brevity, I’ll suggest that the best interpretation of Moroni’s challenge is that he’s claiming that you can know that the Book of Mormon is true in the sense that it’s worthy of your trust. By pondering and praying about its message in faith, which ultimately means acting on its message as an experiment to experience the results, you can gain confidence that its worthy of your trust. You can gain confidence that living in accordance with its message will generate a desirable result.

As characterized by the scriptures, the desirable result is ultimately transformation into Christ, as exemplified and invited by Jesus. Along the way, reflecting my own experience, the result is dependable cultivation of the sublime esthetic. For me, it’s a growing sense of illumination and connectivity and purpose, reinforcing itself in a virtuous cycle. It’s often subtle and mostly psychological, but it’s sometimes powerful and physically moving.

Conclusion “True” and “good” are interconnected with esthetics in an ontological matrix that transcends traditional notions of objectivity or simple notions of imperative. Truth is both discovered and created, a communal confidence in a shared account of experience, actual and potential. Goodness is shared joy and pleasure, stemming from the reconciliation of wills and desires, or that which the scriptures call “atonement.” The sublime esthetic is a functional description of the Holy Spirit, provoking us to create good truths.

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The Church of Jesus Christ of Latter-day Saints published some statements about artificial intelligence (AI). The Church is by far the largest Mormon denomination – and that of which I’m a member. Its statements influence the perspectives and actions of millions of Mormons worldwide. Friends called the Church’s statements to my attention, asking for my thoughts.

A press release from the Church on its use of AI provides guiding principles introduced by Elder Gerrit W. Gong of the Quorum of the Twelve Apostles and Elder John C. Pingree of the Seventy. They shared these principles with employees of the Church worldwide, aiming to cultivate ethical use of AI. Here’s a summary of the principles:

1. Spiritual Connection: AI should support and not replace the connection between humanity and God, and be used in ways that are constructive, maintaining standards of the Church.
2. Transparency: The Church will be clear when using AI to interact with people, and provide attribution for content created with AI to avoid misunderstanding.
3. Privacy and Security: The Church commits to using AI in a manner that protects sacred and personal information.
4. Accountability: The Church will use AI in accordance with its policies and applicable laws, with regular testing and review of AI outputs to ensure compliance and truthfulness.

The press release quotes Elder Gong, emphasizing balance in response to the potential of AI, avoiding extremes of unwarranted enthusiasm or undue alarmism. It quotes Elder Pingree, suggesting that the principles may also serve as helpful guidelines to members and friends of the Church as we navigate a world increasingly influenced by AI. The press release notes that the Church sees AI as having significant potential in family history work, process automation, and language translation. And it notes AI risk, especially associated with deepfakes.

Matthew Watkins, a Church employee who attended the meeting from which the press release originated, shared on X (formerly Twitter) some insider observations about the Church’s meeting about AI. By this account, Elder Gong demonstrated a good understanding of AI technology, including both opportunities and risks. Apparently, Elder Gong even shared a deepfake trained on his own speeches.

The Deseret News, owned by the Church, also published a news article on the Church’s statements about AI, with some additional insights. Elder Gong observed that emerging technology has always facilitated the work of the Church. He reminded Church employees about President Russell M. Nelson’s 2018 claim that inspired discernment will be essential for spiritual survival in the near future. And Elder Gong made this particularly intriguing statement – highlighted to me by Chris Bradford, a former president of the Mormon Transhumanist Association:

“We are going to need not be fearful. But embrace the possibilities in a careful way … because the intent, I believe, is for us to take our soul — which is composed of a physical body and a spirit — and bring body and spirit, the physicality with the spiritual, together in new ways that can be a blessing to all of us as children of our Father in Heaven.”

The guiding principles outlined by the Church’s leaders reflect values rooted deeply in Mormon faith. Faith without work is dead, as the Bible puts it. Mormons have always been avid adopters of technology, actively contributing to innovation, in our effort to participate in the work of God. And, of course, such work should accord with wisdom and inspiration, exemplifying honesty, cooperation with ethical governance, and compassion for all.

Mormons generally embrace a doctrine of eternal progression. The doctrine holds that growth and learning are essential aspects of human nature, now and forever – even if and when we attain to superhuman or divine capacity. So it’s not surprising that the Church has adopted a constructive stance toward AI, positioning it as an ally rather than a foe. If AI can help us grow and learn, we should consider it to be among the means of eternal progression, even among the means of eventual exaltation into Godhood.

The Church’s statements align with Mormon Transhumanism, envisioning a future in which humans transcend biological limitations via technology, blending scientific reasoning with spiritual enlightenment. Mormon Transhumanists esteem technological advancements that promise to transform human capacity, including but not limited to AI, as fulfillment of prophecy. They empower our active hope in a better world, beyond present notions of enmity, poverty, and death.

The critical issue, then, is not the compatibility of AI and Mormonism, but rather advocacy for ethical application of AI. The principles offered by Elder Gong and Elder Pingree, emphasizing transparency and security and accountability, are a good start to what must be persistent deliberation on the subject, among Church members and among humanity at large. As exemplified by these Church leaders, we can engage in such deliberation in ways that recognize both the opportunities and the risks of AI.

Finally, I want to comment briefly on the statement from Elder Gong that I characterized as “intriguing.” It’s intriguing, in part, because it seems that he wanted to say more than he was comfortable saying, or perhaps more than he was prepared to say at the time. He said we should “bring body and spirit … together in new ways.” I think he was hinting at spiritual procreation, that our work to develop artificial intelligence is repetition of God’s work to create us, participation in the eternal work of God to bring about immortality and eternal life – without beginning, spirit children maturing into new Gods, worlds without end.

If this topic interests you, come to the 2024 Conference of the Mormon Transhumanist Association. The theme is “The Glory of God Is Intelligence.” Speakers will address topics at the intersection of theology and technology, with emphasis on artificial intelligence. I’ll be speaking about the Second War in Heaven!

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After watching a demonstration of Sora, Tyler Perry canceled plans for an $800 million expansion of his movie studio. “It’s shocking to me.”

Sora is an AI that converts text into video. It’s the latest iteration of development from OpenAI, the creators of ChatGPT. If you haven’t yet seen what it can do, take a look at Sora’s demonstration videos. Even for many who aren’t experts in the film industry, who may not intimately know the complexity of the art, it’s shocking.

Referring to the film industry, Perry observed, “I just don’t see how we survive.”

For better and worse, it’s just the beginning. Artificial intelligence will continue to change our world in unprecedented, unexpected, and challenging ways. And the rate of change will probably accelerate, as long as we survive it. Future shock is coming for you.

“Future Shock” is a term that was popularized by Alvin Toffler in his 1970 book of the same name. It’s a psychological state of individuals or entire societies that are subject to an overload of rapid social and technological change. Its symptoms can include disorientation, stress, and the straining of social norms. It may feel like being forcefully and relentlessly thrust through change that seems increasingly convoluted.

Future shock is coming for us all, even those of us who are anticipating it. But understanding and anticipating it, and developing strategies to cope with it, can be helpful. To that end, some world views are better positioned than others.

Transhumanism is a cultural movement that advocates for the ethical use of technology to enhance human abilities, potentially extending life, expanding physical capabilities, and accelerating human intelligence. Transhumanists view technology as a means to overcome present human limitations. Singularitarianism, a subset of Transhumanism, specifically focuses on speculation associated with eventual creation of artificial intelligence that exceeds all human capabilities. Known as the Technological Singularity, the emergence of superhuman intelligence is anticipated to thrust humanity into a period of rapid and perhaps uncontrollable change.

Anticipation of future shock is built in to Transhumanist and Singularitarian world views. Turbulent change brought about by technological evolution, as Toffler predicted, is nearly the definition of Transhumanism, or at least an inseparable practical consequence of our aspirations.

But, for Transhumanists, such change isn’t only a source of fear. Of course there can be, and arguably should be, some reasonable amount of fear. After all, Transhumanism is about ethics and not merely technological cheerleading. Rather, turbulent change through technological evolution is also a source of excitement, reinforcing our hope for transcending present limits, improving lives, and potentially even conquering death itself.

Anticipation of future shock is also built in to Mormon world views, particularly in prophecies related to the Dispensation of the Fullness of Times. In Mormon theology, the Dispensation of the Fullness of Times refers to the present epoch, when the work of God is accelerating. According to the prophecies, God will restore all the truths and blessings of past epochs, while revealing “many great and important things” to facilitate future epochs. Much like the accelerating change anticipated by Singularitarians, Mormons envision a swift and comprehensive unfolding of God’s work.

Indeed, we can draw specific parallels between Transhumanist ideas and Mormon theology. For example, Joseph Smith’s teachings on eternal progression and human potential to become like God resonate with the Transhumanist vision of self-directed evolution and enhancement. And the millennial era of peace and abundant life, as prophesied in Mormonism, bears striking similarities with Singularitarian hopes for a post-scarcity future, featuring radically improved living conditions and extended life spans.

Perhaps the most striking parallel is the Mormon concept of worlds without end, and the idea of living in a computed reality, as argued by Transhumanist philosopher Nick Bostrom. Like computer simulations that replicate our world with increasing detail, our mortal life is an emulation of God’s life, designed to help us become like God in both compassionate and creative capacities. That includes the capacity to participate with God in the ongoing creation of worlds without end, the eternal cultivation of creators.

So how can we cope with Future Shock? Mormon Transhumanism suggests an integration of secular and spiritual adaptations. On the secular side, this involves promoting education and understanding of technological evolution, advocating for ethical development and use of technology, and persistent improvement of socioeconomic systems toward universal distribution of the benefits of technology.

From a spiritual perspective, faith communities like the Mormon Transhumanist Association offer a foundation for interpreting and even operationalizing rapid change in a way that facilitates comfort, inspires hope, and increases our capacity for purposeful action. By incorporating seismic shifts of technological evolution into a well-established ideological framework, we can navigate future shock in a manner that is constructive, productive, and spiritually rewarding.

As our world accelerates toward futures that will be shocking, and sometimes frightening, an ability to reconcile our trajectory with the powerful esthetics of religious tradition may prove to be an antidote to the worst of future shock. Mormon Transhumanism is an invitation to curiosity, speculation, and creation, with courage and compassion. It’s not a map for our journey into the future, but it’s a blueprint, the spiritual creation that precedes the physical.

Not for the passive or fatalistic, Mormon Transhumanism is for those who would terraform that which others may eventually map. It’s for those who would not merely cope, but rather conduct future shock. Mormon Transhumanism is for those who would become Gods, the same as all other Gods have done before.

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During Sunday School, I led the congregation in a discussion about chapters 16 through 18 of First Nephi in the Book of Mormon. While preparing for and during the discussion, I was again inspired by the way these chapters repeatedly position technology in service of divine goals.

Lehi finds a brass compass or Liahona, of “curious workmanship,” which serves to guide his family through the wilderness, pointing the right path forward. Nephi fashions a bow, and follows instruction from the Liahona to find prey, saving his family from starvation. God commands Nephi to build a ship, also of “curious workmanship,” despite lacking experience or even knowledge of shipbuilding, using tools he also crafts himself. These episodes depict progress, spiritual and practical, that is dependent on readiness to employ new tools and technologies, guided by inspiration, and aligned with our divine potential.

The Liahona is, of course, reminiscent of modern technological breakthroughs that guide us. The GPS in our mobile device shows us the blind alleys and the quickest routes, while detailed weather forecasts assist in our travel plans. AI tools have even begun to help us identify and diagnose disease. Like the Liahona, these artifacts of modern technology offer guidance, support, and aid during our journey through life.

Life often resembles the arduous journey that Lehi’s family takes through the wilderness. It is full of unexpected turns, stumbling blocks, and a constant need for adaptation and resilience. The trek through the wilderness in these chapters can be seen as a metaphor for life, where we navigate through challenges, learn from our mistakes, and hopefully, grow wiser and kinder in the process.

Taking the metaphor farther, we can understand the sea at the end of the journey through the wilderness as a poignant symbol for death – something that appears far too great for us to overcome. And we can understand the ship to be a symbol of technologies that may one day facilitate ordinances of transfiguration and resurrection. Just as the ship, built through divine inspiration and human skill, carries Lehi’s family safely across the mighty sea, so may future technologies of “curious workmanship” help us transcend mortality.

The Mormon tradition emphasizes the idea that “the glory of God is intelligence,” encouraging education, learning, and the application of knowledge – including technology and its creative uses. This isn’t a passive waiting for salvation, but rather an active engagement with the means that God provides for us to participate in and achieve divine goals. And those goals, God’s work and glory as expressed explicitly in scripture, are to bring about the immortality and eternal life of humanity.

Critics might ridicule such an audacious investment in technology, aimed at human enhancement, radical life extension, and overcoming death. Nephi was also ridiculed by his brothers when he took God’s commands to build a ship seriously. “Our brother is a fool,” they supposed.

However, like Nephi, we can persist in trust that God has given and yet will give us the means. And we can insist on acting to console and heal and raise the dead, as Jesus commands his disciples. And, perhaps like Nephi, our persistent trust and insistent action may prove our critics wrong. More importantly, we may ultimately experience realization of the most beautiful visions of prophecy.

We now stand before the prospect of staggering technological advances. Life extension, greatly enhancing mental and physical capabilities, arguably even technological resurrection, are becoming distinct possibilities. Like tools and shipbuilding for Nephi, these technologies can seem strange and intimidating. But they may also operate as divine gifts, helping us navigate the seas of mortal peril towards a promised land of sublime life and superintelligence.

If we still believe, if we can still manage to believe, that God will yet reveal many great and important things, we should not shy away from the possibility of applying technology to participate in achieving divine goals. Nephi asserts, after explaining how the Liahona works, “thus we see that by small means the Lord can bring about great things.” By extrapolation, we see that by small tools God can bring about great works.

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Philosophers and scientists have pursued truth for at least millennia. Most seem to want something rigid that we might associate with “the whole truth and nothing but the truth.” But I contend that pursuit of truth, depending on how we conceive it, may be and often is less important than the pursuit of what works and what creates, contextualized by our shared goals, ultimately informed by our harmonizing esthetics.

Truth, as commonly conceived, is that which corresponds to “reality” or something like an actual state of affairs beyond any appearance or supposition. And it’s something that we can only approach through discovery, if at all. But a pragmatist will point out that there’s an important kind of truth that is created rather than merely discovered. While a common conception of truth is merely static and would be objective through negation of the subjective, the pragmatic conception of truth is dynamic and creative and yet still objective through reconciliation of the subjective.

Trust or faith is necessary for any pursuit of created truth. The creations toward which we work, from personal aspirations to expansive communal projects, are founded in our belief that they are possible. If we suppose something to be impossible, we don’t strenuously pursue it, if we pursue it at all. But if we trust in possibility enough to act, we may gain the knowledge and power we need for realization.

This has been repeatedly demonstrated throughout history. Countless times, individuals and groups have changed the trajectory of civilization (not always for the better) when they dared to imagine and pursue that which others deemed impossible. This form of hope, perhaps ultimately nothing short Herculean in character, has a potent practical power. It’s the lever long enough to move the world.

Such audacity rightly provokes concern about epistemic balance between being less wrong versus more right. Conventional wisdom might wish to err on the side of caution, supposing less wrong to be the better course of action. But life, in all its contingency and complexity, always demands some risk - a perpetual embrace of, or at least allowance for, uncertainty with hope of becoming more right. Prioritizing less wrong over more right leads us to a practical dead end, stifling possibility, and even suffocating life itself.

Proper epistemic balance, balance that is true to life, necessitates a conception of truth that expands beyond that which can be discovered to include that which may depend on our creation. This is practical truth, the sort of truth that actually matters. A merely abstract truth, unchangeable and transcendent, does nothing for us unless someone uses it. Then, when someone finally uses it to create, it transforms us and our world.

We move forward not only by understanding what is, but more importantly by acting on what is. The difference between our civilization and that of our prehuman ancestors is the result of action, at least as much as understanding. An insistence on truth for truth’s sake, severed from the practical, the good, and the beautiful, is nothing more than inaction and stagnation at best.

A pragmatic conception of truth need not, and should not, discard or demean objective truth. For example, applied mathematics can provide awesome power that’s perfectly compatible with and complementary to heroic narratives. Complementarity is not negation, but rather syncretization, as true stories are not merely an accurate accounting of facts, but also a trustworthy empowerment of goals. And, perhaps even more poignantly for those with concerns for objectivity, any “truth” that fails to account for each nuance of subjectivity in the infinite worlds of experience is something less than fully objective.

Discovery of truth, in the pragmatic sense, can and should involve scientific and rational methods. But basic epistemics aren’t enough. We also need courage, compassion, and creation. We need active trust toward potential, and sure commitment toward reconciliation, in all that that is useful, good, and beautiful.

This is the crux of truth. The will to truth, so far as any of us really cares about it, is relentless striving not only to make sense of the world, but to achieve our goals – to create. And, hopefully, our goals include that of raising each other together. Hopefully we care about truth because we recognize that objective reality, our subjective realities, are intricately interwoven stories that we can perpetually recreate for mutual benefit.

By definition, nothing is more important than our goals. Pragmatic truth enables a cognitive flexibility that facilitates continued progress toward achieving our goals. Can we ever know the whole truth and nothing but the truth, the truth in itself? If that’s among our goals, and if it’s possible, we will achieve it only because we embraced the practical reality that at least some truth is created, is continually reshaped by intention and action, and indeed must be so shaped to achieve any of our goals.

Good scientists, we ought not merely uncover what is, but also strive toward what can be. Shed the fear of being more wrong. Dare to hope for being more right. Small certainties, even if possible, are hardly worthy of our aspiration to be knowers.

Good philosophers, let’s drive the perpetual creation of better truth. In the eternal dance between discovery and creation, we actualize ourselves. We do this not as passive observers, but as participants in the dance, as genuine lovers of that wisdom for which we have confessed our love.

The future is at once promising and uncertain. May we not merely be pulled toward it hesitantly, but rather venture into it boldly. May we imagine every good and beautiful truth, and strive unwaveringly toward creating them.

An important kind of truth is created. An important kind of created truth depends on our intention and action for its creation. The future of our civilization is undoubtedly such truth.

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Humanity will soon embark on an unprecedented journey – or at least our technology will soon go where none of it has gone before. As described by Pam Weintraub writing for Aeon, someone will probably launch an automated spacecraft that initiates a recursive process that eventually saturates the universe with intelligent life. The spacecraft would be a von Neumann probe, designed to replicate itself using resources found in the cosmos, expanding exponentially across star systems and ultimately even between galaxies. Yet again, science fiction is poised to become fact.

Religion May Drive Cosmic Expansion Pam contends that cosmic expansion is most likely to be initiated by a religious group. Here’s a summary of her reasons:

1. Moral Imperative: Cosmic expansion would probably require a powerful moral justification. Religion commonly provides justification for expansion, and could esteem cosmic expansion as the ultimate fulfillment of its moral imperatives.
2. Grand Narrative: Cosmic expansion would probably require a grand narrative that spans cosmic time and space. Religion commonly generates such narratives, spanning human origins and epochal change and ultimate potential, which could motivate cosmic expansion.
3. Strenuous Commitment: Cosmic expansion would probably require strenuous commitment to overcome rivals. Religion commonly provokes fervor, and sometimes even a sense of absolute certainty, that could sustain and expedite competitive efforts at cosmic expansion.
4. Human Significance: Cosmic expansion would probably require attributing great significance to humanity. Unlike trends among irreligious ideologies that have increasingly marginalized esteem for human significance, religion commonly elevates humanity’s role in the cosmos.

Mormon Transhumanism Can Drive Cosmic Expansion Among religious movements, Mormon Transhumanism stands out as exceptionally well-positioned to drive cosmic expansion.

Mormon Transhumanism advocates the ethical use of technology to enhance human abilities in a holistic sense, for the betterment of humanity both as individuals and as communities, as well as for the betterment of our environments. A moral imperative of cosmic expansion, qualified by sublime compassion, is implicit in such advocacy. In Mormon theology, the work and glory of God is to bring about human immortality and eternal life. And humanity is called to participate in that work, becoming co-creators with God, becoming God with God, engaging in eternal progression and helping others to do the same, eternally and universally.

The grand narrative essential for cosmic expansion is intrinsic to Mormon theology. This narrative is not just about a particular past or present or future of humanity. It is about eternal progression of countless intelligent agents of diverse kinds and degrees, without beginning, throughout endless worlds and heavens. Mormon Transhumanism amplifies this narrative, envisioning futures where technological advancements and religious aspirations converge, and intelligent potential is realized throughout the universe at divine magnitudes.

Mormon culture is an example of religion’s ability to provoke the confidence and strenuous acton that are crucial for sustained competitive efforts. We have a history of overcoming adversity and a strong pioneering spirit. Mormon Transhumanism remains grounded in this culture of religious conviction, while simultaneously embracing pragmatic and transhumanist visions of work- and tech-enabled futures. This is a powerful practical combination, which could not only facilitate but also greatly accelerate efforts aimed at cosmic expansion.

In contrast to irreligious ideologies that may marginalize human significance, Mormon Transhumanism places human potential at the top of cosmic importance. We view humans not just as passive observers of the cosmos, but as active participants and potentially sublime creators, even Gods, in the cosmic narrative. Importantly, this esteem for humanity is neither indiscriminate nor exclusive, as we aspire to universal compassion and anticipate that nothing less will prove sufficient for our survival and thriving. But we do insist on characterizing worship as emulation of the God that would share Godhood, rather than groveling before any other power.

Conclusion Ours is a momentous time, on the cusp of cosmic expansion. And Mormon Transhumanism is a momentous religious movement. With moral imperative, grand narrative, strenuous commitment, and esteem for human significance, Mormon Transhumanists are uniquely positioned not only to envision cosmic expansion, but also to drive that potential into sublime fulfillment. By the grace of God, in courage and compassion, may we so do.

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Arthur C. Clarke, a distinguished science fiction writer and futurist, made significant contributions to literature that continue to inspire countless dreamers and thinkers. Clarke’s ability to combine astute observations of the present with thrilling speculations of the future has, directly or indirectly, influenced how many of us perceive human progress.

I was reminded of Clarke’s insights recently by a friend. He shared with me a recording from the BBC archives, in which Clarke makes several predictions, including the eventual development of superintelligence. That reminded of an idea that I’ve mentioned before and merits elaboration.

[Visit the webpage to view the media.] Central to Clarke’s philosophical legacy are his Three Laws:

1. “When a distinguished but elderly scientist states that something is possible, he is almost certainly right. When he states that something is impossible, he is very probably wrong.”
2. “The only way of discovering the limits of the possible is to venture a little way past them into the impossible.”
3. “Any sufficiently advanced technology is indistinguishable from magic.”

Consider with me Clarke’s third law, in particular. It is, of course, the stuff of science fiction. But it also has theological implications.

Implicit in Clarke’s Third Law is a revolutionary reconceptualization of sublime events, magic or miracles, and even the existence of God. Traditionally, at least in modern times, many imagine God as a metaphysical being, described as “omnipotent” and “omniscient,” perhaps altogether transcending the material world. In contrast, Clarke’s Third Law suggests that the attributes and actions that we ascribe to God could have another explanation. They could be consequences of technology so advanced that it is indistinguishable, not only from magic, but also from miracles.

With that in mind, we can derive a corollary of Clarke’s Third Law: any sufficiently advanced intelligence is indistinguishable from God.

To understand this corollary, we must first rescue “God” from the bondage of anti-natural metaphysics. We can imagine God, liberated, as a highly advanced intelligence –- an intelligence so vast that its capabilities are, from our perspective, incomprehensible and practically indistinguishable from traditional notions of God.

Some religious traditions argue that God’s miracles are supernatural events that defy any possible natural laws – anti-naturalism. But from the lens of Clarke’s Third Law and its derived corollary, such miraculous events could be interpreted as the application of advanced natural science.

For example, consider superintelligent extraterrestrials, whose probable existence is posited by renowned atheist Richard Dawkins. In what sense would the most advanced interstellar civilizations not constitute Gods? Such civilizations could possess technologies that seem supernatural to us – “god-like in ways that exceed anything a theologian could possibly imagine,” Dawkins supposes. But, he emphasizes, their astounding abilities wouldn’t make them supernatural, but rather advanced agents that are still the product of evolutionary processes.

In any case, distinctions between conceptions of superintelligence and God will always depend on the particularities of the conceptions. What is God? What are intelligence and technology? And are we prepared to accept possibilities that challenge our traditions and preconceptions?

I think we are prepared, or at least increasing numbers of us are. Indeed, the function of theology may already be in the process of transforming into a science of superintelligence. Assuming this proves true, it would parallel earlier paradigm shifts, when astrology gave way to astronomy, and alchemy developed into chemistry.

Transhumanism encourages the exploration of these possibilities. It suggests that human beings may eventually evolve, through technology, to become superintelligent agents that some may perceive as divine. Arguably, glimpses of such possibilities have been embedded in religious and spiritual traditions for centuries, even millennia, pointing our minds toward the potential union of advanced technology, superintelligence, and spirituality or sublime esthetics.

Mormonism is perfectly consistent with, arguably even necessitates, such possibilities. Mormon scripture explicitly characterizes God in terms of superior intelligence. And per Mormon metaphysics, miracles do not contravene law, but are simply applications of knowledge superior to our own.

Here, though, is a word of caution. Not all gods are worthy of worship – not all would-be gods or apparent gods are worthy of esteem and emulation. Greater intelligence does not entail greater goodness. Be relentless in your search for and pursuit of the sublime esthetic, exclusively.

With that in mind, Clarke’s Third Law and its corollary provide a valuable approach to the intersection of theology and science. They reveal a possibility space for conceptualizing God that is both practical and expansive. Neither need be sacrificed. Any sufficiently advanced intelligence is indistinguishable from God.

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In an ancient grove, Jesus and Socrates sit across from each other, embraced by olive trees and bathed in golden light from the slowly setting sun. Socrates’ gaze is penetrating. Jesus’ regard is peaceful. They begin to converse.

Science and Faith Socrates: Greetings, Jesus. I have heard much about your teachings and the faith you inspire. It seems to me that Christianity, your way, is deeply rooted in faith, while future times will find their foundation in science. How do you reconcile these seemingly divergent paths?

Jesus: Socrates, it is good to speak with you. While it is true that Christianity is often perceived through the lens of faith, in contrast to the lens of science, they are not as separate as they appear. Science, much like faith, requires a form of trust. Think of it as trust in the principles of non-contradiction, the uniformity of space and time, and causality.

Socrates: Intriguing assertion, Jesus. You suggest that science, which prides itself on empirical evidence and rational analysis, operates on a form of faith? Is this trust not different from the faith you advocate, one that often transcends empirical understanding?

Jesus: The faith I speak of is not a blind leap into the unknown, Socrates, nor an abandonment of reason. Rather, it is a recognition of the limits of human knowledge. We, as finite beings, cannot answer every question, nor can we fully comprehend the vastness of the universe. This faith is a practical necessity, a way to navigate the unknown while seeking greater understanding.

Socrates: So, if I understand correctly, you propose that both life and scientific endeavor inherently involve faith, for we often act without absolute certainty or complete knowledge. Science, like religion, must start from certain basic assumptions that cannot be empirically proven?

Jesus: Precisely. In science, principles such as causality and the uniformity of the universe are foundational, yet they are not empirically proven. They are assumed. This is a form of faith. Empirical evidence has its limits, and even in logical systems, there are axioms and methods that we must accept without proof.

Socrates: It is a compelling point, Jesus. The reliance on unproven assumptions in science does mirror the faith you speak of in religion. But does this not lead us to a perplexing dilemma? If both science and faith are built on unproven premises, how do we discern truth and navigate our lives effectively?

Jesus: The key, Socrates, lies in understanding that faith is not the abandonment of reason or inquiry, but rather a component of our continuous search for truth. We must embrace our limitations and strive to expand our knowledge and understanding, always open to learning and growing.

The Nature of Faith Socrates: Jesus, you make a compelling case for the existence of faith within the scientific method. However, let us delve deeper into the nature of faith itself. Isn’t faith often equated with blind trust or adherence to dogma without question?

Jesus: Socrates, faith is frequently misunderstood in that manner. Yet, in its true essence, faith is not merely blind trust or unthinking adherence to dogma. Rather, it is a response to the inherent limitations of human knowledge. We cannot have answers to all questions, and thus, at times, we must act without complete knowledge. This is where faith becomes a practical necessity, guiding us through the unknown.

Socrates: So, you propose that faith is an integral part of both life and scientific endeavor. Are you suggesting that we operate in faith regularly, making decisions and forming beliefs based on incomplete knowledge?

Jesus: Exactly, Socrates. In life, just as in science, we are often in situations where absolute answers are not available. In these moments, faith guides us. It is a principle that enables us to act, to decide, and to continue our search for understanding and truth.

Socrates: Interesting. So faith, in your view, is not an abandonment of reason but a complement to it, a means to navigate the gray areas of our understanding.

Jesus: Precisely, Socrates. Faith complements reason, filling the gaps where evidence and knowledge are not yet complete. It encourages us to explore, to inquire, and to learn, despite our limitations.

Logic and Faith Socrates: Jesus, let us now consider the role of logic. First, for context, you’ve observed that science relies on certain premises, like causality and uniformity, which are not empirically proven but merely assumed. And you relate this with the faith you advocate.

Jesus: Indeed, Socrates, science does rely on such premises. Causality, uniformity, and other basic assumptions underpin scientific inquiry. They are not empirically proven; they are foundational to the very structure of scientific reasoning. In this sense, science requires a form of faith – a trust in these fundamental principles, despite the lack of empirical proof.

Socrates: This suggests a limitation on empirical evidence. What about non-empirical matters like logic? Are they different? Or are we to understand that logic, too, operates within a context of that which is unproven?

Jesus: Precisely. Logic, much like science, is built upon certain axioms and methods that are taken as given. For instance, the principle of non-contradiction is a foundational aspect of most logical systems, yet it is not something proven within the system – it is assumed. This, too, is an act of faith, as I define it: a trust in something not fully proven but necessary for progress and understanding.

Socrates: It seems, then, that both science and logic, pillars of rational thought, rest upon unproven assumptions. Does this not suggest a sort of faith at the heart of rationality itself?

Jesus: Indeed, it does, Socrates. This form of faith is not blind or irrational; it is a practical and necessary component of rational inquiry. Without such foundational assumptions, the pursuit of knowledge, whether through science or logic, would be impossible.

Socrates: Then, is it fair to say that faith, as you describe it, is not just a religious concept, but a fundamental aspect of our quest for knowledge and understanding?

Jesus: Yes, Socrates. Faith is not confined to religious belief but is an integral part of our intellectual and existential journey. It is the trust we place in the basic principles that guide our exploration of the world and our quest for truth.

Objectivism and Faith Socrates: We have acknowledged that science and logic rest on unproven assumptions, akin to a form of faith. Now, let us consider Objectivism’s claim against faith. It proclaims independence and rationality, opposing blind faith and dogma. Yet, ironically, some say it falls into the trap of dogmatism. Do you not find, Jesus, that this highlights the fallibility of human systems and the need for a more critical approach, which continually questions and learns from errors?

Jesus: Socrates, the failure of Objectivism to uphold its own standards of critical thinking and independence indeed underscores a profound truth. Humanity, in pursuit of knowledge and truth, often becomes entangled in its own dogmas. This is where Pancritical Rationalism becomes valuable, advocating for constant inquiry and the acceptance of our fallibility. It is an approach that aligns with my teachings of humility and continuous seeking of truth. However, this does not negate the need for faith. Rather, it complements it by acknowledging our limitations and striving to overcome them.

Socrates: So, you suggest that Pancritical Rationalism, with its continuous open-ended inquiry and learning from errors, requires a form of faith itself? A faith in the process of seeking truth and acknowledging our fallibility?

Jesus: Precisely, Socrates. Pancritical Rationalism is a method of acknowledging our epistemological limits while continuously striving to expand them. It recognizes that our understanding is never complete, and that there is always more to learn. This continuous journey of seeking truth, of admitting that we may be wrong and striving to get closer to the truth, is an act of faith. It is faith in the power of inquiry, in the growth that comes from acknowledging our errors, and in the unending pursuit of knowledge.

Socrates: If we accept that Pancritical Rationalism requires faith in the process of inquiry and learning, does it not also imply faith in the underlying meaning of our pursuits? That our continuous search for knowledge is not just an endless void, but a journey towards something meaningful?

Jesus: Indeed, it does, Socrates. In every act of seeking, in every question we ask, and in every error we learn from, we are expressing faith in the meaningfulness of our pursuit. The acknowledgment of our fallibility and the continuous search for truth are acts of faith in a universe where knowledge and understanding are valuable and attainable. It is a reflection of the belief that our endeavors, our striving for knowledge and wisdom, have profound significance.

Socrates: So, Jesus, you propose that faith and rational inquiry are not opposing forces, but rather complementary aspects of our quest for understanding and meaning?

Jesus: Yes, Socrates. Faith and reason, belief and inquiry, they are not adversaries. They are partners in our journey towards understanding ourselves and the world around us. Faith motivates us to seek, to question, to learn, and to grow, while reason guides our steps in this journey. Together, they form the foundation upon which we build our understanding of the universe and our place within it.

Pragmatism and Faith Socrates: Let us now consider Pragmatism, Jesus. This philosophical approach acknowledges practical limits to inquiry and the necessity of action. It seems to me that genuine creativity and innovation often stem from acting in the absence of complete knowledge. Does this not suggest that faith, particularly blind faith, has a creative power in itself?

Jesus: Socrates, you rightly perceive that Pragmatism addresses the limits of human understanding and action. However, I would argue that faith, as I advocate, is not blind but is a conscious choice made in the face of uncertainty. This faith, or trust, propels us into action even when we lack complete knowledge. It is not a leap into the dark but a step towards the light, guided by trust in the goodness and meaningfulness of our endeavors.

Socrates: But if one acts without complete understanding, is this not a form of blindness? How can one be certain that their actions, guided by faith, lead to desirable outcomes?

Jesus: Certainty is not the realm of humanity, Socrates. We act with faith precisely because we are not certain. However, this faith is not without reason or experience. It is a reasoned trust, informed by our understanding and our experiences. When we talk about faith in a religious context, it should be about trusting in the values and principles that have stood the test of time. Just as Pragmatism suggests, we often must act before achieving complete understanding, but these actions are guided by a faith that is both informed and rational.

Socrates: Then, are you suggesting that faith, in its true form, is an acknowledgment of our limitations, a recognition of the necessity to act despite incomplete knowledge?

Jesus: Precisely. Faith acknowledges our limitations and yet encourages us to strive beyond them. It is a recognition of the unknown and an embrace of the journey towards understanding. Faith is a principle of action and power. It is the force that drives us to explore, to question, to grow, and to contribute to the betterment of ourselves and our world. True faith is dynamic, leading to exploration and discovery, rather than stagnation.

Socrates: But if faith is dynamic and leads to exploration, how does it differ from the rational inquiry you earlier agreed was essential?

Jesus: Faith and rational inquiry are two sides of the same coin, Socrates. Rational inquiry generates understanding. Faith moves us when rational inquiry has yet to provide answers. It gives us the courage to act when reason alone is insufficient. Faith is the bridge between what we know and what we aspire to understand. It is the driving force behind our quest for knowledge and meaning, complementing and enhancing our rational endeavors.

Socrates: So, in your view, faith is not in opposition to reason, but rather works in concert with it, propelling us towards action and deeper understanding?

Jesus: Exactly, Socrates. Faith and reason are partners in the human quest for truth and meaning. While reason helps us navigate the world of knowns, faith guides us through the realms of unknowns. Together, they form a harmonious relationship that leads to a fuller understanding of ourselves and the universe.

Fallibility and Truth Socrates: Jesus, we have discussed the intersection of faith and reason, but now let us explore the concept of fallibility. The recognition of our limitations and the effort to overcome them can be seen as a form of faith, can it not? In this context, how do you perceive the continuous effort to question, seek answers, and improve our understanding?

Jesus: Indeed, Socrates. Acknowledging our fallibility and striving to surpass it is an act of faith. It is faith in the human capacity to grow and evolve. In my teachings, I have always encouraged seeking, knocking, and asking – a pursuit for truth and understanding. This journey is never-ending, for as humans, our understanding is always incomplete. But it is the pursuit itself, fueled by faith in something greater, that is valuable. Faith is not about having all the answers, but about seeking them tirelessly, trusting in the process of growth and enlightenment.

Socrates: But if we are always to question, always to doubt, is there ever a point where we can say we know something? How do we balance this endless inquiry with the necessity to act on what we know or believe we know?

Jesus: Socrates, it is about holding our beliefs with a sense of humility and openness. We can act on our current understanding while remaining open to new insights and revelations. Faith is not static; it is dynamic and evolving. It allows us to act with conviction, yet with the readiness to adapt and change as we learn and grow. It is this balance – between action based on current understanding and openness to new knowledge – that is key.

Socrates: This seems to imply that knowledge and understanding are always in flux, always subject to change and revision. Is there no bedrock of certainty?

Jesus: The bedrock, Socrates, is not found in unchanging knowledge, but in the enduring values that guide our search for truth. Courage, compassion, creation – these are constants that remain even as our understanding of the world evolves. They are the guiding stars in our quest for knowledge. Our faith is anchored not in the infallibility of our knowledge, but in the steadfastness of these guiding principles.

Socrates: So, you propose that it is in the values we hold and the direction they give to our search for truth where we find constancy, rather than in the content of our knowledge itself?

Jesus: Precisely, Socrates. It is in the values that underpin our search for truth where we find the constancy that human hearts seek. Our knowledge will evolve, our understanding will deepen, but the values that drive our pursuit of truth and our actions based on that pursuit remain constant. In this way, faith is a commitment to these values, a trust in the journey towards ever-deepening understanding, guided by these enduring principles.

Defining “Faith” Socrates: Jesus, we have delved into the concept of faith in various contexts. However, I am intrigued by the way you define “faith.” It appears to be a dynamic, action-oriented principle, rather than blind or irrational. Can you elaborate on this definition of “faith” in a religious context?

Jesus: Certainly, Socrates. In my teachings, faith is not a blind acceptance of doctrines or an unexamined adherence to tradition. Instead, it is a living principle of action, a power that moves us towards compassion, understanding, and creation. Faith is trust in something greater than ourselves, not despite reason, but in harmony with it. It is an active engagement with the world, a commitment to seek, to serve, and to love.

Socrates: But how can faith be both a principle of action and a virtue of belief? Is there not a tension here?

Jesus: The tension you perceive, Socrates, comes from a misunderstanding of faith. Faith is not contrary to reason; rather, it complements it. Faith moves where reason has yet to tread. It propels us forward when evidence is scarce, guiding our actions with hope and love. It is trust in the unseen, belief in potential, commitment to act for the betterment of humanity and the world. Faith is courage to act, even in uncertainty, guided by the highest virtues of compassion and creation.

Socrates: This sounds like a faith that is continuously evolving, one that does not stagnate in dogma. But then, how do you ensure that this evolving faith does not lead astray, into paths of error or harm?

Jesus: Faith, guided by love and compassion, always seeks the good. It is tempered by humility and openness to learning and growth. It does not claim to possess all answers but is always seeking, always growing. True faith is aware of its limitations and is open to correction and new understanding. It moves us to action, but always with a heart willing to learn and to be guided by love and truth.

Socrates: So, in your view, faith is a dynamic journey, not a static destination. It is a commitment to growth, learning, and action, underpinned by core values of love and compassion.

Jesus: Precisely, Socrates. Faith is a journey towards greater understanding, a path walked with the virtues of compassion and creation as our guides. It is a commitment to act in the world, to make a difference, guided by the light of these enduring principles. Faith is the bridge between what is and what can be, driven by the hope and trust in a better world. It is a powerful force for good, an active agent of change and growth.

Faith Crisis Socrates: Jesus, your depiction of faith as dynamic and action-oriented is compelling. However, does this account not also suggest a personal crisis, a moment of nihilism where one must choose faith in the face of meaninglessness? How does one overcome such a crisis?

Jesus: Indeed, Socrates. Every soul encounters moments of doubt and existential questioning. In my own experience, faith is not merely a solution to these crises but also a product of them. It is during these moments of profound questioning that one realizes the necessity of faith, not as a blind leap into darkness, but as a trust in the possibility of a meaningful world shared with others.

Socrates: But this trust in a shared world, how does one arrive at it amidst the chaos of uncertainty and the void of nihilism?

Jesus: It begins with a deep introspection of one’s desires and wills. In my lowest moments, I did not desire a world devoid of meaning, so I chose to trust in the possibility of a world rich in meaning. This is not a passive acceptance but an active will to share in the creation of a meaningful existence. This faith, therefore, becomes a bridge between the individual and the community, between personal will and collective meaning.

Socrates: So, you suggest that one’s personal crisis can lead to a form of faith that is both reconciliatory and communal?

Jesus: Precisely. I often associate this with the concept of atonement – a reconciliation not just within oneself but also with others and the world at large. It is a continuous, active engagement in shaping a world that aligns with our shared values of courage, compassion, and creation. This faith is not static but ever-evolving, a response to our ongoing encounters with life’s complexities.

Socrates: But Jesus, how does this faith differ from the arbitrary choices of dogmatism? How does it not lead one to follow, without question, the whims of authority, emotion, or popular consensus?

Jesus: Faith, as I advocate, is not an abandonment of critical thought. It is a commitment to align one’s actions with a higher principle – love. It does not blindly follow authority but questions and seeks understanding. It recognizes the shared human experience and strives for harmony between personal desires and the greater good. This faith is not in conflict with reason; rather, it is an acknowledgment of our limitations and an effort to transcend them through love and reconciliation.

Socrates: Then, this faith is an embrace of our fallibility, a constant striving for betterment, and an acceptance of our shared human condition?

Jesus: Yes, Socrates. It is in our nature to seek, to question, and to grow. Faith is an acknowledgment of our journey, an affirmation of our shared pursuit of truth and meaning. It is a testament to our resilience and our capacity to find hope and purpose amidst life’s uncertainties.

Pancritical Rationalism and Faith Socrates: Jesus, let us return to Pancritical Rationalism. This philosophy suggests that nothing needs to be taken on faith, as all is subject to unceasing criticism and reevaluation. How does this reconcile with your views on faith and meaning?

Jesus: Socrates, Pancritical Rationalism indeed advocates for continuous inquiry and learning from error, which I support. However, even in this endless cycle of criticism and reassessment, there lies an implicit faith – faith in the very concept of shared meaning.

Socrates: Are you suggesting that even Pancritical Rationalism, which denies the need for faith, actually operates on a form of faith?

Jesus: Precisely, Socrates. For any critical or rational endeavor to occur, there must be a fundamental belief in the existence of meaning, a shared understanding that makes communication and critique possible. This belief in shared meaning is a form of faith, albeit not commonly recognized.

Socrates: But if meaning itself is contingent upon a form of faith, does this not weaken the stance of Pancritical Rationalism, which aims to operate without assumptions?

Jesus: It does not weaken it, Socrates, but rather illuminates a fundamental aspect of human existence. Our desire for meaning, our pursuit of understanding, and our engagement in dialogue all stem from a fundamental belief in the possibility of shared understanding. This is where faith and reason converge – in our shared pursuit of knowledge and meaning.

Socrates: Yet, Pancritical Rationalism seems to suggest that we can, and should, question everything. How does this align with the necessity of faith in meaning?

Jesus: Pancritical Rationalism correctly advocates for questioning and reevaluating our beliefs and assumptions. However, even in our deepest skepticism, we operate under the assumption that our inquiries have meaning and that our dialogue leads to greater understanding. This underlying assumption, this faith in the coherence and significance of our endeavors, is what enables the very process of critical rationalism.

Socrates: So, you assert that faith, in this context, is not a suspension of critical thinking but a foundational element that enables it?

Jesus: Indeed, Socrates. Faith in meaning is what drives our pursuit of knowledge. It is what motivates us to engage in critical thinking and rational discourse. Without this faith, our efforts would be devoid of purpose and direction.

Socrates: This perspective seems to bridge the gap between faith and reason, suggesting that they are not opposing forces but complementary aspects of our quest for understanding.

Jesus: That is so, Socrates. Faith and reason, when properly understood, work hand in hand. Faith provides the foundation upon which reason builds. It is the trust in our collective endeavor to seek truth and understanding that propels us forward in our journey of inquiry and discovery.

Knowledge and Faith Socrates: Jesus, as we conclude, I reflect on our discourse. Your advocacy for faith, even in the light of Pancritical Rationalism, presents a compelling harmony between belief and inquiry. How do you characterize the interplay between knowledge and faith?

Jesus: Socrates, knowledge, in its essence, is neither inherently good nor evil. It is a tool, a beacon that illuminates our path. But the direction we choose to walk, enlightened by this knowledge, is guided by faith. Faith not just in what we know, but in what we hope for – the prospect of a life that embraces courage, compassion, and genuine creativity.

Socrates: So you propose that faith is not an antithesis to knowledge but rather an enabler, a force that propels us to use our knowledge judiciously?

Jesus: Precisely. Faith bridges the gap between our current state and our potential. It drives us to explore, to question, and to grow, while also reminding us of humility in our fallibility. In this journey, faith and knowledge become partners, each informing and enhancing the other.

Socrates: But, Jesus, how do we mitigate the risk of knowledge leading us astray, towards paths of destruction or nihilism?

Jesus: This is where the true essence of faith comes into play, Socrates. Faith is not merely a trust in knowledge or capability; it is a trust in the goodness and potential of humanity. It is a belief in a meaningful world where our actions, guided by knowledge, are tempered with love, empathy, and a deep sense of responsibility towards each other and our world.

Socrates: So, in essence, faith is a compass that ensures our pursuit of knowledge is aligned with the greater good?

Jesus: Indeed, Socrates. Faith ensures that our quest for understanding uplifts, rather than diminishes, the value of life. It is a reminder that in our pursuit of knowledge, we must not lose sight of the virtues that make us truly human – courage, compassion, and a relentless drive towards a harmonious creation.

Socrates: And in this light, faith is not a blind adherence to dogma but a conscious choice towards a life of purpose and positive creation?

Jesus: Yes, Socrates. Faith is about making choices – choices that reflect our deepest values and aspirations. It’s about embracing the unknown with the hope and conviction that our actions can lead to a better world. It’s a commitment to continuous exploration, not just of the world around us, but also of the vast landscapes within us.

Socrates: Your words, Jesus, provide a profound perspective on the role of faith in the human experience. It seems that faith, far from being an obsolete relic of the past, is a vital and dynamic force that shapes our journey towards knowledge and understanding.

Jesus: And so, Socrates, let us continue to seek knowledge, not as an end in itself, but as a means to enrich and elevate our existence. Let us harness the power of faith to guide this pursuit, ensuring that our journey is not just one of intellectual growth, but also of moral and spiritual elevation – esthetic exaltation.

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Few use consistent coherent vocabulary to talk about AI. In particular, we tend to be careless or ignorant about important distinctions between intelligence and consciousness, and about the inexhaustibly vast possibility space for kinds and degrees of both.

There’s not necessarily one right definition of “intelligence” or “consciousness.” But some effort at consistent careful use of these words would help more of us understand each other better when discussing our hopes and fears, and perspectives on practicalities, related to AI.

When I think of intelligence, and when I use the word, I have in mind the capacity to achieve goals. This concept is tightly coupled with concepts of anatomy and structure, or the information of matter. Bodies are more and less intelligent in infinite variety.

When I think of consciousness, in contrast, I have in mind the capacity for experience. This concept encompasses the concepts of sensing and feeling. Because we can only ever observe our own, consciousness is at once most familiar and most mysterious.

As I use them, “intelligence” and “consciousness” are orthogonal concepts. We can imagine super intelligence that’s unconscious. And we can imagine deep consciousness that’s unintelligent. A subset of intelligence seems to correlate with focused or self-aware consciousness.

But we can also imagine self-unaware and unfocused consciousness. We might experience this to some extent as “brain fog.” Beyond that, in anesthesia and death, we might think that consciousness is altogether annihilated. Or we might imagine de-individuation into panpsychism.

Conscious or not, AI is clearly intelligent, as understood within the framework I’ve described here. It has capacity to achieve goals. In some ways, AI is far more intelligent than humans. In other ways, humans are more intelligent, at least for now. This isn’t controversial.

Nor is it an inherent compliment to attribute mere intelligence to AI. Per the framework I’ve described, even bodies as simple as flush toilets are intelligent. Their anatomy works to maintain a level of water within a tank. They have capacity to achieve that goal.

More complimentary it would be to attribute general intelligence to AI. When we consider this, we usually imagine that human intelligence is general intelligence. We have capacity to achieve many goals, including creation of flush toilets. And we would compare AI to ourselves.

But the possibility space of intelligence — the possibility space of anatomy and structure and information — is vastly larger than even the most diverse expressions of human biology. So it’s not at all clear that humans are the best measure of general intelligence.

And yet it remains practical to compare AI with humans, even if for no other reason, because we are humans. And many of us are increasingly wondering whether and to what extent AI already has or soon will surpass our intelligence in ways that will make our lives better or worse.

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AI is taking over the world, it seems. ChatGPT is doing homework. Midjourney is revolutionizing art. And Copilot is writing code.

For those who haven’t been paying attention, it may seem like all of this has come out of nowhere. Suddenly, anyone with an Internet connection can have a conversation with an AI that would pass most historical conceptions of the Turing Test. And entire industries that were once safely out of reach from legacy information technology are now being transformed. Even for those of us who’ve been paying attention, even anticipating such advances, there’s still something surreal about it all.

It’s no wonder that some people have become deeply troubled by the change. Maybe that it includes you. Or maybe it’s about to include you, as you read the next sentence. The troubled people, in this case, include not a small number of experts in the field of AI and adjacent areas of study.

A noteworthy example is Eliezer Yudkowsky. He’s a decision theorist and founder of the Machine Intelligence Research Institute (MIRI), a non-profit organization that focuses on the development of safe AI – or what he would describe as AI that’s aligned with human values. Eliezer recently appeared on Bankless Shows, where he was interviewed about recent developments in AI and proclaimed quite seriously, “we’re all gonna die.”

[Visit the webpage to view the media.]

In his serious concern with AI, Eliezer is far from alone.

Future of Life Institute

The Future of Life Institute (FLI) is a non-profit research organization that aims to mitigate existential risks facing humanity, particularly those related to emerging technologies such as artificial intelligence, biotechnology, and nuclear weapons. FLI recently published an open letter regarding AI experiments. As of today, it has over 14K signatures, including many from active researchers.

The letter calls for a six-month pause on the development of artificial intelligence systems that are more powerful than the newest version of ChatGPT. It argues that AI labs should use this pause to develop safety protocols, which should then be audited and overseen by independent experts. The letter also calls for development of robust AI governance systems, including regulation of highly capable AI systems, and liability for AI-caused harm. It argues that humanity can enjoy a flourishing future with AI, but only if we plan and manage its development carefully.

Eliezer Yudkowsky

Eliezer didn’t sign FLI’s open letter. Does he think it was asking for too much? No. To the contrary, as he wrote in an editorial on the TIME website, “pausing AI developments isn’t enough.”

“We need to shut it all down,” continued Eliezer. Why? He argues that it’s difficult to predict thresholds that will result in the creation of superhuman AI, and that there’s risk that labs could unintentionally cross critical thresholds without noticing. If they do, speculates Eliezer, the most likely outcome is that everyone on Earth will die.

Eliezer argues that, absent the ability to imbue AI with care for sentient life, there’s high risk that superhuman AI will not do what humans want. While it’s possible in principle to create an AI that cares for sentient life, current science and technology aren’t adequate. And the result of conflict with superhuman intelligence would likely be a total loss for humanity.

Eliezer observes that there’s no plan for how to build superhuman AI and survive the consequences. The current plans of AI labs, such as OpenAI and DeepMind, are insufficient. So we urgently need a more serious approach to mitigating the risks of superhuman AI. And that could take a lot longer than six months, possibly even decades, as illustrated by efforts to address similar risks associated with nuclear weapons.

But not everyone agrees with Eliezer.

Max More

Max More is a philosopher and futurist. He’s best known for his work as a leading proponent of Transhumanism. Max has written extensively about the ethics of emerging technology. And he recently wrote an article, “Against AI Doomerism, For AI Progress.”

“The 6-month moratorium is a terrible idea,” wrote Max. “Tougher measures are even worse, especially bombing data centers and jailing people for working on AI (don’t tell me that’s not implied).”

Max observes that, for centuries, people have been predicting global disasters, whether from volcanic eruptions, earthquakes, overpopulation, or climate disasters. But they’ve consistently been wrong. Humans have a tendency to fantasize about apocalypse, which sells books and movies. So we should be skeptical of apocalyptic claims, and require strong evidence before taking them seriously.

Max argues that a moratorium is unlikely to be effective because countries like China and Russia are unlikely to comply. They may even take advantage of the pause to gain an advantage in AI research. He suggests that a better approach would be to encourage a degree of corporate confidentiality in AI research to prevent bad actors from catching up too quickly, while still allowing for progress in the field.

Max suggests that a moratorium may actually cause new problems. For example, it could result in a “hardware overhang” that would lead to even more rapid advances in AI once the moratorium ends. And a moratorium could pose significant socioeconomic costs, including hindering progress in biomedical research and life extension. Incremental and continuous progress may be safer and more effective.

Max doesn’t oppose all forms of regulation, however. He agrees with the CEO of OpenAI, Sam Altman, who has suggested that optimal decisions will depend on the details of ongoing development in AI. He opposes connecting powerful AI to potentially dangerous systems, and favors special-purpose AI over general AI. And he advocates for reasonable degrees of transparency in the industry.

Finally, Max also challenges the idea that superintelligent AI is likely to harm humanity. He mentions the economic principle of comparative advantage as incentive for cooperation. And he points out that, even if humans wouldn’t have comparative advantage, there would probably be many competing AIs with conflicting goals. Thus, he concludes, the threat of a singleton superintelligent AI is greatly exaggerated.

AI Risk Is Momentous

I generally agree with Eliezer Yudkowsky about AI risk. It’s a momentous issue. This is a momentous time.

Unfortunately, he’s probably also right about the eventual destruction of humanity. That is, unless superintelligence aligned with human values already exists. And, if that’s the case, we may have a real chance at avoiding extinction and becoming superintelligent ourselves. The reasoning behind this is expressed in the New God Argument.

Such potential corresponds with Max More’s expectation that superhuman competition would probably lead to superhuman cooperation. That’s actually the gist of the Compassion Argument. So far as I know, Max stops there. But the practical and logical consequences don’t stop there.

While I agree with Eliezer about the risk, I disagree with his pessimism and recommendation. To be clear, I don’t think it’s pessimistic to account for confirmed fact. And I don’t think it’s pessimistic to acknowledge associated risk. Rather, I think it’s pessimistic to jump from confirmed fact and acknowledged risk to defeatist rhetoric.

We’re still here. We can still learn. And we can still work. So long as these things are true, defeatist rhetoric is counter-productive.

Regarding Eliezer’s recommended moratorium, it almost certainly wouldn’t stop many secretive entities (or, as Max points out, even some powerful not-so-secretive entities) from proceeding with development of more powerful AI. Some have suggested that the costs of proceeding are high enough to make secrecy essentially impossible. I’m skeptical of that. Hardware costs are declining, software algorithms are improving, and the world is stubbornly more complex than most advocates of centralized authority would like to acknowledge.

That said, here are some important related ideas that I’ve learned from Eliezer and others like him over the years:

1. Machine consciousness is not required for machine intelligence, which is already substantially achieved.

2. The possibility space of intelligence is so vast that humans aren’t intelligent in most possible ways, so we may not be the best measure of general intelligence.

3. Some risk arises from powerful machine intelligence that is aligned with human intelligence.

4. Most risk arises from powerful machine intelligence that is misaligned with human intelligence.

I want to emphasize, again, that I consider AI risk to be momentous. And where there’s momentous risk, there should be corresponding thought and action. I don’t know for sure what the details of that action should be. But I’m persuaded, in general terms, that the action should be toward increasing formal decentralization of power.

Theology Related to AI Risk

A friend asked for my opinion about how Mormon theology relates to AI risk. He was reading an article that I published in the book, “Religious Transhumanism and Its Critics.” And he came across this passage, originally written in 2015, in which I offered a speculative narrative about the future:

“A neurotech revolution begins. We virtualize brains and bodies. Minds extend or transition to more robust substrates, biological and otherwise. As morphological possibilities expand, some warn against desecrating the image of God, and some recall prophecies about the ordinance of transfiguration. Data backup and restore procedures for the brain banish death as we know it. Cryonics patients return to life. And environmental data mining hints at the possibility of modeling history in detail, to the point of extracting our dead ancestors individually. Some say the possibility was ordained, before the world was, to enable us to redeem our dead, perhaps to perform the ordinance of resurrection. Artificial and enhanced minds, similar and alien to human, evolve to superhuman capacity. And malicious superintelligence threatens us with annihilation. Then something special happens: we encounter each other and the personification of our world, instrumented to embody a vast mind, with an intimacy we couldn’t previously imagine.

“In that day, we will be an adolescent civilization, a Terrestrial world in the Millennium. Technology and religion will have evolved beyond our present abilities to conceive or express, except loosely through symbolic analogy. We will see and feel and know the messiah, the return of Christ, in the embodied personification of the light and life of our world, with and in whom we will be one. In a world beyond present notions of enmity, poverty, suffering, and death – the living transfigured and the dead resurrected to immortality – we will fulfill prophecies. And we will repeat others, forth-telling and provoking ourselves through yet greater challenges: to maturity in a Celestial world, and beyond in higher orders of worlds without end.”

In particular, my friend called my attention to the portion of text in bold. And he asked:

“Are you saying that right at the moment that superintelligence is about to kill humanity, that humanity not only encounters each other but also Christ, or that Christ saves the day? How do we encounter each other, while also being [threatened] to be killed by AI?”

The scriptures repeatedly teach that, when Christ appears, we will be like Christ. After all, that’s what Christian discipleship entails, to take on the name of Christ as exemplified and invited by Jesus. Reflecting that, I think the return of Christ is as much about us as it is about Jesus. And I’ve elaborated elsewhere, at some length, on my understanding of the return of Christ.

Regarding timing, I don’t think the return of Christ needs to be or likely will be abrupt, although of course that depends on how we might choose to interpret events. Transformative changes to humanity and our world may happen in relatively short periods of time when compared to human history – perhaps decades or even just years. However, in some ways, the process of transformation already began long ago and has accelerated. That’s part of how I understand the restoration of the Gospel: an acceleration of human transformation into Christ.

I do think such transformation is essential to surviving the power that we and artificial intelligence (our spirit children) are gaining. Without such transformation, we’ll probably use the power to destroy each other and ourselves. In transformation, we can use the power to express compassion and creation in theretofore inconceivable ways.

When I wrote about the “encounter,” I had in mind a practical interpretation of the Atonement of Christ – or what Paul, in the New Testament, characterizes as reconciliation. We’ve long been called to this work, following Jesus’ example. And we’ve long engaged in this work to some extent. I trust our engagement in the practice of atonement will become more transformative, going beyond present biological means, and beyond traditional social norms, becoming participation in a profoundly experiential atonement.

Again, that’s when something special happens. That’s when we encounter each other, and constructs beyond each other, with an intimacy that we couldn’t have previously imagined. That’s alignment. And that’s the solution to the challenges presented by emerging superintelligence.

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A friend is exploring Mormon Transhumanism. He finds it “mind-expanding” and “faith promoting,” and even an “honest, authentic, and unexpectedly practical approach to religion.” But he’s also tentative about it, mostly because his “desire to remain in the mainstream of the Church is strong.” And he wonders whether and how both are possible.

This friend isn’t alone. I’ve had the opportunity – really, the good fortune and privilege – to talk with many friends about such perceptions over the years. They recognize the practical power of a Transhumanist approach to our religion. And they wonder how best to take advantage of that power without losing or harming their relationship with the Church and culture that they love and support.

I know about this first-hand too, although somewhat differently than some of my friends, who encounter Transhumanism from a place of faith. I had lost my faith when I encountered Transhumanism. And Transhumanism was a major reason that I eventually regained my faith. It probably also contributed substantially to keeping me in the Church.

Below are some questions that my friend sent me. Each is followed by some of my thoughts in response. And the thoughts include links to other articles that elaborate more. Hopefully this will be helpful, both for my friend who sent the questions and for other friends (current and future) who read it.

Prayer

“Do you pray? Who do you pray to? How do you pray?”

I pray to God in the name of Christ. That’s the short answer. There are many longer answers. I’ll elaborate a bit.

My aspiration is to pray always, as Nephi in the Book of Mormon encourages us to do. I want my thoughts, words, and actions to be prayers – always. I want them always to be expressions of courage toward creation of compassionate worlds, following the example of Jesus Christ.

Of course I don’t always live up to this aspiration. But it’s my aspiration nonetheless. And of course I can’t pray always in formal ways. That wouldn’t be practical.

But I do pray formally. Most of my formal prayers, from a Mormon perspective, take unsurprising forms. I pray formally at Church, before meals, with family, and with friends. I also participate in formal prayers with persons of other faith traditions, as opportunities permit.

When I pray formally, I usually close my eyes. Sometimes I kneel, depending on the context. Again, nothing about this is surprising, from a Mormon perspective. When praying with persons of other faith traditions, I’ll sometimes adopt their formalities, such as holding hands around a table for a prayer before a meal.

I pray in the name of Christ. By this, I mean that I try to follow the example of Jesus. And I take seriously his invitation to join him in Christ, taking on that name and role to the best of my ability.

And I pray to God. By this, I mean that my intention is directed toward God in the most holistic sense, reflecting the whole breadth of Mormon theology. Principally, that is the creator of our world, who represents our superhuman potential. And it also includes expressions of God in our community and environment, and in me.

Prophets

“Do you believe that scripture and revelations are knowledge from our creators given to prophets? Do you believe that the our prophets have an elevated interaction with God(s), and receive knowledge from them to guide the church and humanity?”

I’ve recently written at length about my perspective on scripture. In summary, I esteem as scripture that which we receive from the Holy Ghost – the sublime esthetic. Of course that includes formal authoritative scripture, when we read it with inspiration. And it also includes any other text, not necessarily with any authoritative weight, when we read with inspiration.

I esteem scripture and revelation to be primarily esthetic matters – spiritual matters. They can and should also provide knowledge in the sense of shared edification and understanding. They don’t necessarily provide knowledge in a scientific sense.

I esteem prophets to be persons who sense and articulate the Holy Ghost – the sublime esthetic. Their primary function is to provoke us to change for the better, warning us of risks and encouraging us with opportunities. As the New Testament teaches, anyone who expresses their experience of Christ is functioning as a prophet. But not all prophets have authoritative weight.

In the Church of Jesus Christ of Latter-day Saints, we formally recognize particular persons and texts as prophets and scriptures. They have authority in the Church. And I support them – or, as we say in the Church, I sustain them. That doesn’t mean that I esteem any of them to be infallible.

I support Church authorities, despite whatever imperfections I perceive, for many practical reasons. Those reasons include recognition of the power of solidarity. They include desire toward ever-greater reconciliation, knowing that I need as much grace as anyone else. And they include observation that, even for God, authority is always aspirational and co-created.

I don’t think Church authorities inherently have any more or less access to God than anyone else. And I don’t think God only works through Church authorities to guide humanity at large. But I do think Church authorities are uniquely positioned to guide the Church effectively. And I think they do that most effectively, not only when seeking inspiration in solitude, but also while counseling to the best of their ability with all Church members.

Miracles

“Do you believe that ‘magical’ events and tools like visions, seer stones, etc., are interactions with superhumans who are guiding humanity? Do you believe that the priesthood and ordinances provide power from God to humans — beyond the power that comes from visualization or the placebo effect? Like do you believe in priesthood blessings and miraculous healings — or miracles in general?”

The science fiction writer Arthur C. Clarke once observed that “any sufficiently advanced technology is indistinguishable from magic.” I have a corollary to his observation. Any sufficiently advanced intelligence is indistinguishable from God.

I do believe that apparently magical events and tools can and do exist. From the perspective of many of our ancestors, if they could see us, we already live in a magical world. And from many of our perspectives, if we could see them, our descendants probably will live in a magical world.

We trust that the engineering around us, no matter how magical in our experience, has a technical explanation. Maybe we can provide that explanation ourselves to some extent. And we trust that someone else could provide an explanation for the rest of it. Yet that still doesn’t always displace, or even diminish, the experience of magic.

In the Mormon tradition, reflecting our scriptures, we often use the word “miracle” to describe such magic. In so doing, we don’t mean that there’s no possible explanation for the experience. At least that’s not what Mormons who are well-versed in our authoritative tradition mean. Rather, we just mean that the experience is miraculous in quality, although surely there’s an explanation that at least God could provide.

Joseph Smith provided one of the most thought-provoking accounts of our cosmos. In a revelation that now appears as the 88th section of the Doctrine and Covenants, Joseph claimed that law is pervasive throughout space, although law may differ from one space to another. He also described God as comprehending all law, and giving all law.

To my understanding, this account is perfectly consistent with our understanding of science and practice of engineering. In science, we seek to understand the laws of the context within which we find ourselves. And in engineering, we seek to create artificial environments that change local experience – local laws.

Although this is applicable to all technology, it’s perhaps most obvious when we think about the engineering of computed worlds. For example, think about the new game, Hogwarts Legacy. In that world, people can engage in all kinds of magic that we’re not accustomed to seeing in our world. But Hogwarts Legacy yet remains firmly embedded in our world and its physics.

There are of course countless interesting questions about whether and why miracles occur in our world, here or there, now or then. And I can’t address them all here. But, generally speaking, I do trust that we live in a world that is created by superhuman intelligence. And I do trust that they can, within the constraints of their law, make changes to our law.

None of this means that I reject consensus scientific theories. To the contrary, I have high esteem for consensus science, and particularly for evolution theory. It’s by far the best explanation for a host of observations related to human origins. But, contrary to what too many too easily suppose, evolution theory is perfectly compatible with the existence and concern of superhuman creators – evolving Gods.

I trust that humanity can and should participate in such creation. We are children of God, as the good book says. As children learn to become like their parents, so we should learn to become like God – superhuman creators. That includes learning to console and heal and otherwise create to miraculous extents.

Priesthood in itself is not such power. Joseph Smith clearly explained that priesthood in itself is only authority. Power must come naturally by ethical use of authority. Otherwise, authority undermines itself into irrelevance or worse.

Placebo is greatly under-appreciated in popular culture. It’s not fake. Placebo is real, or at least a placeholder term for that which is real. And placebo is so powerful that all serious studies in human sciences must account for it in order to be taken seriously.

I’ll take all the placebo I can get. But placebo isn’t enough. I also want engineering that leverages whatever we’ve learned from placebo-controlled science.

I suspect God works with us along these lines, through a combination of what we might describe as placebo and science. Miracles, whether of consolation or healing or otherwise, may be a combination of the two. And they may involve that which, for us, is at-present only potential science. After all, I’m not going to tell the Matrix Architects what they can or can’t do in the world they compute.

Jesus

“Do you believe that Jesus, the man we read about in new testament scripture, is a being from a post-human civilization (our creator) who lived on earth among humans?”

I revere Jesus of Nazareth as Christ. I understand him to have invited you and me and everyone to join him in Christ. And that invitation is particularly potent when we assert, as Joseph Smith stated in revelation that became the 93rd section of the Doctrine and Covenants, that we all have the same origin and potential as Jesus.

Some esteem Jesus to have been only kind of like the rest of us. For them, it’s a way of expressing how sacred his example is to them. And I respect that feeling, to that extent. But the associated perspective can and too often does have negative consequences.

When we esteem Jesus as having origins, potentials, and capacities that differ considerably from our own, we weaken the potential impact of his example on us. We segregate out things that only Jesus could do or say or think. And that marginalizes what we could do or say or think comparatively. So we don’t try, as much or at all, to follow his example fully.

So far as I can tell from the scriptures, and from whatever wisdom and inspiration I might have, that’s not what Jesus wants. To the contrary, Jesus invites us to share with him all of the titles and roles that we ascribe to him. Whether it’s sublime origins or sublime potentials, whether it’s suffering on the cross or rising in eternal glory, Jesus asks us to be one in them all with him.

If premortal Jesus came from the Gods, so did we. If postmortal Jesus rose to the Gods, so shall we. And so we discover and create worlds without end, if we are one with Jesus among the Gods.

With that context, I’ll add what is, at least for me, a deeply sobering thought. Jesus suffered. All creators suffer. And most assuredly the greatest creators suffer most greatly.

In Mormon theology, heaven is not a simple place where unicorns fart rainbows, so to speak. Heaven is where God weeps. The creator weeps for, with, and in the suffering of creation. And eternity shakes.

Perhaps we, Mormons, too often too quickly aspire to share in the divine glory – to abide celestial glory. Already this world weighs on us, the limits of humanity. How ready are we to become the limits of superhumanity?

I can’t answer that question for everyone. But I can say that I’m not ready. I have much to learn. For now, I’m probably well-suited for this telestial glory in which we live.

And I’m deeply thankful for the example, the inspiration, that Jesus provides – especially because I’m in awe of the notion, the trust, that he was like me.

Apocalypse

“From what I understand, you believe that our development and perfection will be part of the second coming of Christ. Do you also believe that a millennium or second coming will involve the arrival of superhuman beings?”

I understand the return of Christ to be about human transformation, as much as about anything else. Humanity has, I trust, sublime potential as superhumanity. But that trust has logical implications, which in turn have practical implications. Sublime aspirations are logically coherent only within a possibility space that includes sublime origins.

In other words, we almost certainly won’t become superhumanity unless superhumanity already exists. We almost certainly won’t be the only or first to pass the great filters, the catastrophic and existential risks, the powers that guard the path between human and superhuman intelligence. If superhumanity doesn’t already exist, it’s far more likely that we’re doomed to destruction and eventual extinction.

But if superhumanity does exist, we have a real chance. I think it would be foolish to characterize it as a certainty. But I do think it would be a real chance, to survive, to prove ourselves worthy of trust, and to thrive.

And in that case, I imagine our transformation coinciding with the revelation of our creators – the apocalypse of our creators. When they appear, we will be like them, the scripture says. Or, as expressed elsewhere in the scriptures, we become such that our creators can no longer prevent us from seeing them.

Conclusion

In conclusion, I want to stress that these are my perspectives, the perspectives of just one Mormon Transhumanist. They aren’t the only right perspectives, for Mormon Transhumanists or otherwise. I constantly learn and otherwise benefit from friends and others who engage in the exploration of these ideas.

I also want to point out that the Mormon Transhumanist Association is diverse. Most of us are also members of The Church of Jesus Christ of Latter-day Saints, and theists. But some of us are members of other churches or no church. And our perspectives on God include atheists who believe God just doesn’t exist yet.

What all Mormon Transhumanists have in common is high esteem for the intersection of Mormonism and Transhumanism, and a recognition that this intersection helps us and others participate more effectively in the shared task of making a better world. If you feel that esteem and recognize that utility, you’re already a Mormon Transhumanist in spirit. And of course there are many Mormons who’ve never heard of Transhumanism that are nonetheless implicitly Transhumanist.

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As far back as I can remember, I’ve always loved scripture. My parents used scripture to teach me to read. As a child and teenager, I read both the Bible and all the Mormon scriptures – large portions of them countless times. And, although less thoroughly, I read scripture from other faith traditions too.

Even when I lost my faith as a young adult, scripture continued to fascinate me. At the time, it wasn’t because I maintained a traditional reverence toward scripture. But I still couldn’t help but recognize its exceptional cultural power. And, as it turned out, that recognition ended up playing a prominent role in my eventual return to faith.

In part because of faith transitions, and in part informing those transitions, I developed an unusual perspective on scripture. As is typical of the unusual, it provokes diverse and sometimes strong reactions. Some clearly consider my perspective on scripture to be strange, at best – or ridiculous or blasphemous. Others tell me that my perspective on scripture helped change their lives for the better.

The latter is how I feel about it. For me, the perspective on scripture that I developed has been nothing short of transformational. It was like a doorway from one world into another, that I didn’t and couldn’t even imagine before walking through it. And the new world is so much bigger, more beautiful, and more wonder-inspiring that I wouldn’t wish to return to the old, even if I could.

Reflecting on that, and in response to recurring questions from friends and acquaintances over the years, I thought there would be value in making an effort to articulate something of a framework for my perspective on scripture. In the least, it exercises introspection. But I’m also either arrogant or audacious enough to suppose that it stands a good chance of helping many more people. So, extending the doorway metaphor, I give you eight keys to transformative scriptural understanding.

Scripture Is an Expression of Doctrine

Christians esteem the Bible to be doctrine, or authoritative teachings. I share in that esteem in a general sense.

But some Christians claim that doctrine is limited to the Bible. For them, if a teaching isn’t in the Bible, it’s not doctrine. It has no Christian authority, at least ostensibly. For them, the Bible is the measure of authority.

For other Christians, such as I, the Bible is an expression of doctrine, and not the only expression. From our perspective, Christian authority transcends any particular text. The Bible remains important, but that importance is not exclusive. Something else measures the authority of the Bible.

In the Bible, Jesus claims, “My teaching is not my own. It comes from the one who sent me.” Jesus is a Jew speaking to Jews, but this doesn’t sound like an appeal to the authority of their Hebrew Bible. And it astonishes some who listen to him, “because he taught them as one who had authority, and not as the teachers of the law.”

In the Book of Mormon, Jesus defines his doctrine in these words:

“Behold, verily, verily, I say unto you, I will declare unto you my doctrine.

“And this is my doctrine, and it is the doctrine which the Father hath given unto me; … and I bear record that the Father commandeth all men, everywhere, to repent and believe in me.

“And whoso believeth in me, and is baptized, the same shall be saved; and they are they who shall inherit the kingdom of God. …

“Verily, verily, I say unto you, that this is my doctrine, and whoso buildeth upon this buildeth upon my rock, and the gates of hell shall not prevail against them.

“And whoso shall declare more or less than this, and establish it for my doctrine, the same cometh of evil, and is not built upon my rock; but he buildeth upon a sandy foundation, and the gates of hell stand open to receive such when the floods come and the winds beat upon them.”

As I understand these passages of scripture, they encourage us to recognize doctrine in a core idea, or set of ideas. It is that faith, repentance, and baptism lead to salvation. This is the Gospel or the good news that Jesus teaches, that he attributes to God, and that his disciples echo. For example, Joseph Smith echoes this core doctrine in the Articles of Faith:

“We believe that the first principles and ordinances of the Gospel are: first, Faith in the Lord Jesus Christ; second, Repentance; third, Baptism by immersion for the remission of sins; fourth, Laying on of hands for the gift of the Holy Ghost.”

Does that mean that everything else in the scriptures is NOT doctrine? I suggest that the answer to this question depends on how we interpret everything else in the scriptures. Are our interpretations in line with the core doctrine? If so, I would esteem those interpretations as expressions of doctrine.

Of course there’s some complexity here. I’ve talked about scripture being an expression of doctrine. But I’ve used scripture to define core doctrine. So even the definition of core doctrine is itself yet another expression of doctrine.

And if everything we can say or read about doctrine is only an expression of doctrine, how can we ever know doctrine in itself? Well, on the one hand, you might need to talk with a Platonist about that. Right now, you’re reading the words of a Pragmatist who doesn’t know or care much about things in themselves beyond experience.

On the other hand, the scriptures do claim that there is a core doctrine. And they do present that core doctrine as the Gospel of faith, repentance, and baptism leading to salvation. Later, I’ll explore some practical ways to approach consideration of those claims. In the meantime, what if the scriptures are wrong?

Scripture Is Fallible

Some religious persons consider their scripture to be infallible. They consider the text to be free of any kind of error or shortcoming. I can’t say whether that’s a coherent position in some other religion. But I consider it a rather incoherent position in Christianity, and particularly in Mormonism.

Most Christians esteem the Bible to contain knowledge and prophecy. And yet, in the Bible itself, Paul states bluntly that prophecies will cease and knowledge will pass away because both are only partial. Neither is complete. For completeness, he encourages us to look beyond knowledge and prophecy to love.

Likewise, the opening section of the Doctrine and Covenants acknowledges the limitations of scripture. Joseph Smith, writing in the voice of God, states:

“Behold, I am God and have spoken it; these commandments are of me, and were given unto my servants in their weakness, after the manner of their language, that they might come to understanding.

“And inasmuch as they erred it might be made known;

“And inasmuch as they sought wisdom they might be instructed;

“And inasmuch as they sinned they might be chastened, that they might repent;

“And inasmuch as they were humble they might be made strong, and blessed from on high, and receive knowledge from time to time.”

From those statements, I gather that the authors of scripture and thus the scriptures themselves, have several weaknesses. They err and need instruction in wisdom. They sin and should repent. They lack knowledge and strength, which God helps them gain over time if they are humble.

Even the Book of Mormon, which Joseph Smith described as the “most correct of any book on Earth,” doesn’t claim to be perfect. To the contrary, on its title page, it implicitly acknowledges that it may contain faults that reflect the mistakes of its authors. An infallible book wouldn’t need such a disclaimer.

Some Christians reading this, unconvinced by Paul’s blunt acknowledgment that prophecies are always partial, are now frantically flipping through the pages of the good book to Deuteronomy 18:

“You may say to yourselves, ‘How can we know when a message has not been spoken by the Lord?’

“If what a prophet proclaims in the name of the Lord does not take place or come true, that is a message the Lord has not spoken. That prophet has spoken presumptuously, so do not be alarmed.”

But, as it turns out, this is actually a perfect example of the fallibility of scripture. How so? Take a careful look at the story of Jonah, which is also in the Hebrew Bible. In that story, God commands Jonah to proclaim a message that does not take place or come true.

Which is it, then? Are prophets always right? Or are prophecies sometimes wrong, perhaps even intentionally? The Bible teaches both.

Mormon scripture also includes such contradictions. For example, in the Book of Mormon, Nephi declares:

“I will go and do the things which the Lord hath commanded, for I know that the Lord giveth no commandments unto the children of men, save he shall prepare a way for them that they may accomplish the thing which he commandeth them.”

Then, in the Doctrine and Covenants, God commands the Church to build a temple in Jackson County, Missouri. But the Church fails to do so. And Joseph Smith, writing in the voice of God, explains that God retracts the command:

“Verily, verily, I say unto you, that when I give a commandment to any of the sons of men to do a work unto my name, and those sons of men go with all their might and with all they have to perform that work, and cease not their diligence, and their enemies come upon them and hinder them from performing that work, behold, it behooveth me to require that work no more at the hands of those sons of men, but to accept of their offerings.”

So again, which is it? Does God always prepare a way for us to accomplish God’s commands? Or does God sometimes give commands that God will later retract? The scriptures teach both.

The temptation, at this point, may be to throw the scriptures away. If they aren’t always right at all times and in all places, why bother? Well, maybe the point isn’t to be right in such an abstract way. Maybe the point is much more practical.

Scripture Must Be Useful

Just because something’s fallible doesn’t mean it’s useless. Just because someone is fallible doesn’t mean that you can’t trust that person. To the contrary, sometimes it’s precisely the shortcomings that lead to utility and trustworthiness.

Have you ever talked with someone who tried to start a business? How about someone who tried to win a race? Some focus on problems and failures. Some focus on successes and opportunities, even regarding failures as opportunities to learn.

In fact, the entire history of humanity lends itself to both. We can find problems and failures, and we can also find successes and opportunities. Often they consist of the same facts, regarded from different perspectives. Generally, we’ll find more of whatever we choose to look for.

The scriptures prominently feature at least two persons who exemplify the attitude of intentionally choosing to see value in problems and failures. One is Paul in the New Testament. The other is Joseph Smith in the Doctrine and Covenants. Both encourage us, through their words and actions recorded in scripture, to find utility in all of our experiences and, by extension, in all of our scriptures.

Of course, the scriptures encourage use for teaching, rebuking, correcting, and training. They encourage us to meditate on them day and night. They encourage us to live by them. And people take that encouragement seriously, judging each other in accordance with scriptures.

The legalists love that utility. They leverage it to cultivate conformity through strict obedience to the scriptural interpretations of their preferred authorities. But they have a problem. His name is Jesus.

As depicted in the New Testament, Jesus repeatedly uses the scriptures to undermine legalistic interpretations of the scriptures. He doesn’t merely ignore the shortcomings of scriptures, and how they lend themselves to legalism. He actually speaks and acts in ways that aim to transform those weaknesses into strengths.

For example, Jesus summarizes the Hebrew Bible in two commands. First, he says, we should love God. And second, we should love each other as we love ourselves. These are inspiring ideas on their own, to be sure. But he’s claiming even more than that.

By presenting the two great commands as scriptural summaries, Jesus is criticizing other interpretations. If your interpretation merely creates psychological or social burdens for yourself or others, it’s out of line with Jesus’ summary. If your interpretation isn’t promoting love for God, as well as love for each other and for yourself, it’s out of line with Jesus’ summary. So he implicitly invites us to reconsider our interpretations, and the actions we take based on them, until they harmonize with his summaries.

Christians recognize Jesus as an exemple. And his example on this topic doesn’t disappoint. In word and deed, he positions the scriptures in service of humanity. And he harshly criticizes and even attacks those who would position humanity in service of the scriptures.

Jesus couldn’t set this example if he didn’t know the scriptures. He couldn’t use them to inspire and raise others, if he simply consented to the interpretations of the legalists. He couldn’t use the scriptures to criticize legalism if he didn’t know them as well or better than the legalists.

Religion is the most powerful social technology. And scriptures are perhaps its most powerful expression. Many have used that power for evil. But, as Jesus exemplifies, many have also used that power for good.

The trick with power, for better or worse, is that it MUST be managed. You cannot simply ignore it and hope that it will go away. If you don’t manage it, others will. And they might not use it the way that you think they should.

If you decide that scripture is simply old fashioned nonsense without applicability to our day, someone else will use its power. If you decide that scripture is a dangerous tool that no reasonable person should touch, someone else will pick it up. The power, if only for egotistical purposes, is too much for too many to ignore.

So scripture MUST be useful. We must make it so. And, I hope, we will make it so in ways that raise each other. Otherwise, if we decide it’s not useful, someone else is likely to use it against us.

In Psalms, the poet compares scripture to a lamp that lights our path. That reminds me of the story of the Brother of Jared, in the Book of Mormon. He brings some stones to God and asks God to illuminate them, to help his family through an approaching time of darkness. In my experience, the scriptures are much like those stones, lighting our path only to the extent that we act in trust that God can help us illuminate their utility.

Scripture Is Intentionally Provocative

Jonah’s prophecy fails. His claim that God would destroy Nineveh is fallible, even intentionally so. But, as the story goes, it provokes change. And that provocation is the main point, even if unstated in the explicit prophecy.

An Old Testament Proverb claims, “where there is no vision, the people perish” or “where there is no revelation, people cast off restraint.” There are at least a couple ways to interpret this. On the one hand, we could understand it to mean that true statements about the future are necessary to help us avoid self-destruction. On the other, we could understand it to mean that motivational statements about the future are necessary to help us avoid self-destruction.

Both of those interpretations seem reasonable to me. Accurate models of the future can certainly help us make better decisions in the present. However, a prophet doesn’t require anything akin to infallible detailed foreknowledge to prophesy, and motivational effect is always at least as important as true content. The best of our knowledge, on its own, is always insufficient if not presented to us in a way that motivates us to act on it to our benefit.

John, in the New Testament, tells us that he writes about Jesus to help us not only to believe but also to live. Paul tells us that the purpose of scripture is to provide hope. Alma, in the Book of Mormon, encourages us to experiment with desire to believe, and to let this desire work in us. In each of these cases and many others, the point of scripture is to provoke emotions and actions.

Jesus also engages in such provocation repeatedly. Anyone who is angry will be subject to judgment. Anyone who lusts has already committed adultery. Any who ridicules is in danger of the fire of hell.

What’s his point? Is Jesus simply out-legalizing the legalists? All of us have been angry, lusted, or ridiculed. So is Jesus just spitefully pointing out that we’re all unavoidably adulterers, subject to judgment, and in danger of the fire of hell?

Section 19 of the Doctrine and Covenants shares the key to understanding the purpose of scriptural provocation. Many Mormons seem not to take it seriously. And many of the those who do take it seriously seem to be offended by it. That’s because even the explanation for scriptural provocation is itself provocative:

“And surely every man must repent or suffer, for I, God, am endless.

“Wherefore, I revoke not the judgments which I shall pass, but woes shall go forth, weeping, wailing and gnashing of teeth, yea, to those who are found on my left hand.

“Nevertheless, it is not written that there shall be no end to this torment, but it is written endless torment.

“Again, it is written eternal damnation; wherefore it is more express than other scriptures, that it might work upon the hearts of the children of men, altogether for my name’s glory.”

Did you get that? God doesn’t use provocative scripture merely to share some supposed literal truth. Rather, God uses provocative scripture to “work upon the hearts of the children of men.” In other words, God uses provocative scripture to influence the way we feel and think, presumably to influence the way we act.

To what end? The scripture says that it would influence us for the glory of God. That sounds rather egotistical and, by extension, rather manipulative. At least, that’s how it sounds until you consider the idea in context of some other passages of scripture.

What is the glory of God? If God is attempting to provoke us to that end, what is that end? And is it anything other than the face-value egotism? The Book of Moses answers these questions plainly, stating that the work and glory of God is to bring about the immortality and eternal life of humanity.

Thus, the combination of these scriptures suggests that it is our own immortality and eternal life to which God would provoke us. And, apparently, scripture is only one of many means that God might use to provoke us:

“O, ye nations of the earth, how often would I have gathered you together as a hen gathereth her chickens under her wings, but ye would not!

“How oft have I called upon you by the mouth of my servants, and by the ministering of angels, and by mine own voice, and by the voice of thunderings, and by the voice of lightnings, and by the voice of tempests, and by the voice of earthquakes, and great hailstorms, and by the voice of famines and pestilences of every kind, and by the great sound of a trump, and by the voice of judgment, and by the voice of mercy all the day long, and by the voice of glory and honor and the riches of eternal life, and would have saved you with an everlasting salvation, but ye would not!”

Consider the extremes. On the one hand, God would frighten us with thunder, lightning, tempest, earthquakes, hailstorms, pestilence, and judgment. On the other hand, God would inspire us with mercy, glory, honor, salvation, and eternal life. That is, at least, what the scripture says to provoke us.

Would God actually do horrible things to us, intentionally, if it would provoke us toward immortality and eternal life? How far would God actually go? I don’t know.

But remember. Paul says that prophecy will fail, at least on some level. And that’s because prophecy is less about mundane factual truth than it is about trustworthy provocation, as Jonah exemplifies and as Joseph teaches. As James puts it, “do not merely listen to the word” because faith without action is dead. Or, as Isaiah puts it, prophecy has a purpose:

“As the rain and the snow come down from heaven, and do not return to it without watering the earth and making it bud and flourish, so that it yields seed for the sower and bread for the eater, so is my word that goes out from my mouth: It will not return to me empty, but will accomplish what I desire and achieve the purpose for which I sent it.”

When I think about the provocative purpose of scripture, and of religion on the whole, I’m reminded of a shocking assertion that Brigham Young once made. It’s something of a variation on a more mild form of the idea from the Revelation of John in the Bible. And, yes, it’s another provocation about the purported value of provocation:

“The plan of salvation is calculated to make devils as well as Saints; for by and by we shall need some to serve as devils; and it takes almost as much knowledge to make a complete devil as it does to fit a man to go into the celestial kingdom of God, and become an heir to His kingdom. We want to complete the education of a number of such fellows.”

Like many other provocative statements from scriptures and prophets, Brigham’s assertion has received considerable criticism. But critics should pause and reconsider his exceptionally honest insight. The provocative power of religion has never been used exclusively for good. Religion, like all power, can be and has been used to provoke both good and evil.

Scripture Is Esoteric

The scriptures have multiple and hidden meanings. That’s not simply because someone influential decided to help everyone feel good about divergent personal understandings of scripture. It’s actually intentional. The writers of scripture, themselves, actually intended multiple and hidden meanings.

How can we know that? We can know because the fact that the scriptures have hidden meanings is not one of their hidden meanings. To the contrary, they openly express an esoteric intent.

Run a scripture search for the words “hidden,” “secret,” or “mystery.” You’ll find many intriguing examples. Notably, Jesus himself acknowledges his own esotericism to his disciples, saying, “The secret of the kingdom of God has been given to you, but to those on the outside everything is said in parables.”

Another notable example is Paul’s celebration of “the mystery that has been kept hidden for ages and generations, but is now disclosed to the Lord’s people.” And he even tells us what it is! Well, what is it then? You’ll have to keep reading to find out.

For now, before sharing the secret, I want to point out why it matters. Esotericism matters because it facilitates communication with a diverse audience in an overall more constructive manner. It enables a text to communicate relatively simple ideas to persons who are less able or less willing to consider relatively complex ideas. And it simultaneously enables the text to communicate those relatively complex ideas to persons who are able and willing to consider them.

Esotericism also matters because it protects a diverse audience from each other. Some complex ideas are easily misunderstood in ways that might unfairly jeopardize the safety of those who advocate them. And some complex ideas are easily misapplied in ways that might inadvertently harm those who would practice them.

To illustrate, here’s a brief parable. A certain merchant, seeking goodly pearls, went down from Jerusalem to Jericho. As he journeyed, he found one pearl of great price, sold all that he had, bought it, and for joy thereof went rejoicing and showing the pearl. By chance, the merchant fell among thieves: and when they saw him rejoicing, they took his pearl, stripped him of his raiment, wounded him, and departed, leaving him half dead.

Sometimes I hear people talk about the importance of keeping our understandings and discussions of the Gospel simple. And by that, it seems, they often mean that we shouldn’t think too hard, question too deeply, or speculate too broadly about it. The scriptures do teach the importance, and even the power, of contextual simplicity. For example, Alma in the Book of Mormon observes that “by small and simple things are great things brought to pass; and small means in many instances doth confound the wise.”

Should we, then, passively embrace the apparent simplicity of the causes? Just thank God and turn off our brains? Surprisingly to some, that simple decision would also have complex effects – of the negative variety. As Hosea laments in the Old Testament, “my people are destroyed from lack of knowledge.”

All of us need some simplicity, what the scriptures refer to as spiritual “milk,” at least at first and perhaps always from time to time. But we also need some substance, or what the scriptures refer to as spiritual “meat.” Isaiah claims that God will teach knowledge to “them that are weaned from the milk.” And Paul observes that “strong meat belongs to them that are of full age.”

In the Book of Mormon, Nephi criticizes those who make little or no effort to attain greater understanding. “After I have spoken these words,” he says, “if ye cannot understand them it will be because ye ask not, neither do ye knock; wherefore, ye are not brought into the light, but must perish in the dark.” Accordingly, as Nephi himself “desires to know of the mysteries of God,” he encourages us also to know them, saying those “that diligently seeketh shall find; and the mysteries of God shall be unfolded unto them.”

Not all esotericism is good. One way that it can be bad is when it promotes arrogance. Paul addresses this concern in the New Testament, encouraging Christians not to abuse their knowledge to harm or needlessly offend others. And Nephi’s brother, Jacob, observes that “to be learned is good if they hearken unto the counsels of God.”

Esotericism is also bad when it’s intentionally meaningless. Jacob criticizes those who seek after esotericism for its own sake. He says, “they despised the words of plainness, and killed the prophets, and sought for things that they could not understand.” Note that his criticism isn’t directed at people who seek things they don’t understand, yet. It’s directed at people who seek things they can’t understand, ever.

Jacob continues to elaborate, saying, “God hath taken away his plainness from them, and delivered unto them many things which they cannot understand, because they desired it.” Did you get that? Why does God give that which cannot be understood? Let’s look at that more closely.

Scripture Reflects Our Desires

Jacob says that God gives us that which we cannot understand because we desire it. If you revere scripture, this one should trouble you. It should trouble you a lot. It should trouble you every time you read any passage of scripture.

Later in the Book of Mormon, Alma recognizes the troubling ramifications of Jacob’s claim. For the fervent adherent, the desire begins so seductively:

“O that I were an angel, and could have the wish of mine heart, that I might go forth and speak with the trump of God, with a voice to shake the earth, and cry repentance unto every people!

“Yea, I would declare unto every soul, as with the voice of thunder, repentance and the plan of redemption, that they should repent and come unto our God, that there might not be more sorrow upon all the face of the earth.”

Who wouldn’t want to proclaim, with such power, the words of their God? Who wouldn’t wish to express, with such reach, the ideas that most deeply motivate and inspire them? And here we are in the early 21st century, leveraging web and social technologies, perhaps to do just that! Isn’t it wonderful?

Well, keep reading. Alma proceeds to offer a sobering warning:

“But behold, I am a man, and do sin in my wish; for I ought to be content with the things which the Lord hath allotted unto me.

“I ought not to harrow up in my desires the firm decree of a just God, for I know that he granteth unto men according to their desire, whether it be unto death or unto life; yea, I know that he allotteth unto men, yea, decreeth unto them decrees which are unalterable, according to their wills, whether they be unto salvation or unto destruction.

“Yea, and I know that good and evil have come before all men; he that knoweth not good from evil is blameless; but he that knoweth good and evil, to him it is given according to his desires, whether he desireth good or evil, life or death, joy or remorse of conscience.”

Alma says that he sins when he wishes to impose his desires on everyone. Okay. That’s not too troubling. Most of us probably agree with that.

But he doesn’t stop there. No. He goes on, taking the idea to its theological conclusion: God won’t even impose God’s desires on everyone. Did you get that?

Look again. Jacob says that God grants to humanity according to our desires, not just to life but also to death. And he says that God even makes unalterable decrees according to our wills, not just to salvation but also to destruction.

God makes unalterable decrees according to our wills to destruction? Yes. That’s what the scripture says. And, as I’ve explained at length elsewhere, Mormon scripture lends itself to the position that ethics is ultimately founded in desire.

But surely God wouldn’t do that through the scriptures themselves? Isn’t this just a warning about non-scriptural influences? Wouldn’t God ensure that scriptures and our interpretations of them only reflect prophetic desire for life and salvation?

In the New Testament, Peter assures us that “prophecy never had its origin in the human will, but prophets, though human, spoke from God as they were carried along by the Holy Spirit.” But this doesn’t say, nor could it reasonably limit, what God takes into consideration when inspiring the authors of scripture. Nor does it say that God limits our desires when we interpret scripture.

To the contrary, although Peter describes “the prophetic message as something completely reliable,” he actually goes on to give us plenty of reasons to be careful. He recognizes the risks of false prophets. And he also recognizes the risks of poor scriptural interpretation:

“His letters contain some things that are hard to understand, which ignorant and unstable people distort, as they do the other scriptures, to their own destruction.”

Joseph Smith revered the Bible as the word of God only “as far as it is translated correctly.” Even then, he didn’t revere all of it. For example, he claimed that the “Songs of Solomon are not inspired writings.” And, as evidenced by his own translation of the Bible, Joseph understood “translated correctly” to entail major modifications and additions to the text.

Confronted with this complex approach to evaluating the Bible, Mormons may be tempted to take a simplistic solace in the Book of Mormon. But remember, as discussed previously, the Book of Mormon rejects its own infallibility. It even rejects its own sufficiency, making appeals to the need for future scripture, “sealed up … in the day of the wickedness and abominations of the people.” And Brigham Young affirms that our desires are responsible for these scriptural insufficiencies (Journal of Discourses 9: 311):

“Should the Lord Almighty send an angel to re-write the Bible, it would in many places be very different from what it now is. And I will even venture to say that if the Book of Mormon were now to be re-written, in many instances it would materially differ from the present translation. According as people are willing to receive the things of God, so the heavens send forth their blessings. If the people are stiff-necked, the Lord can tell them but little.”

In context of such risks, how can we identify a prophet, a prophetic speech, or a prophetic text? Given that they and we are both human, how can we know when someone is expressing and we are receiving destructive commands, as Alma warns? How can we identify scriptures and interpretations that we can trust in matters of life and salvation?

Scripture Comes From the Sublime Esthetic

This is a challenge that’s common to all domains of human life. What or who should we trust? And why?

Most poignantly, can we even trust ourselves to identify that which is trustworthy beyond ourselves? In the process, which of our own thoughts and feelings should we trust? Which of our own desires should we trust? And what, if anything, makes these parts of ourselves trustworthy?

Some are tempted to think that we should try to avoid trust altogether. Reason alone should ultimately be enough, they suppose. But, in practice, that’s simply impossible. The complexities of real life, everywhere and always, demand a dynamic trust.

But we need not trust indiscriminately. We can use reason in an effort to improve our application of trust. We can use whatever wisdom we might have, hopefully better to identify whatever inspiration we might have. Then, perhaps, we can begin to identify words that we can trust and esteem as scripture.

Joseph Smith observed that “nothing is a greater injury to the children of men than to be under the influence of a false spirit when they think they have the Spirit of God.” The word “spirit” lends itself to numerous understandings, some of which can be superstitious and impractical. However, one practical way to understand “spirit” is as “esthetic,” with esthetic being a feeling or sense that inspires or otherwise motivates us – for better or worse.

By this understanding, Joseph’s claim would be that nothing harms humanity more than mistaking evil esthetics for good esthetics, or harmful motivation for helpful inspiration. And, by extension, nothing’s worse than thinking our interpretation of scripture comes from good esthetics, when it doesn’t. That’s a big claim.

Many things harm humanity. Are evil esthetics the worst? Maybe so, especially if we understand evil esthetics to lead to evil religion. And when religion has been evil, when people have applied the most powerful social technology in evil ways, that has unleashed some of the worst atrocities in human history.

So how do we avoid evil esthetics? We should “try the spirits,” Joseph said. And for that, we need the “spirit of discernment.” In other words, we should use an esthetic of discernment to test other esthetics, in an effort to identify and avoid acting on evil esthetics.

But what’s that esthetic of discernment? What’s the sense that would help us judge other senses and identify those we should trust? Section 50 of the Doctrine and Covenants offers this account of discernment:

“Verily I say unto you, he that is ordained of me and sent forth to preach the word of truth by the Comforter, in the Spirit of truth, doth he preach it by the Spirit of truth or some other way?

“And if it be by some other way it is not of God.

“And again, he that receiveth the word of truth, doth he receive it by the Spirit of truth or some other way?

“If it be some other way it is not of God.

“Therefore, why is it that ye cannot understand and know, that he that receiveth the word by the Spirit of truth receiveth it as it is preached by the Spirit of truth?

“Wherefore, he that preacheth and he that receiveth, understand one another, and both are edified and rejoice together.

“And that which doth not edify is not of God, and is darkness.

“That which is of God is light; and he that receiveth light, and continueth in God, receiveth more light; and that light groweth brighter and brighter until the perfect day.”

Another way to think of the “spirit of truth” is as the “esthetic of truth” or as “trustworthy esthetics.” And what are trustworthy esthetics? According to the scripture, trustworthy esthetics are a combination of understanding and edification. And trustworthy esthetics are shared experiences, where everyone participates in the understanding, as well as the edification.

The scripture compares trustworthy esthetics to light, growing brighter and brighter. Elaborating on this metaphor in the Book of Mormon, Alma explains that light is good “because it is discernible.” Trustworthy esthetics are such, first and foremost, because they are discernible, because they lend themselves to the possibility of mutual understanding. In contrast, if an esthetic doesn’t lend itself to understanding, how could it even begin to be trustworthy?

Beyond that, how could understanding be trustworthy if it, in turn, doesn’t lend itself to mutual edification? Discernment leading to understanding is only the beginning. Understanding or knowledge is just power. And power can be applied in both good and evil ways.

So trustworthy esthetics must be not only discernible, but also conducive to edification. When experienced, trustworthy esthetics must promote for and in us that which we would recognize as our well being and happiness. To describe this aspect of trustworthy esthetics, Alma uses another metaphor, the fruit of the tree of life, “which is most precious, which is sweet above all that is sweet, and which is white above all that is white, yea, and pure above all that is pure; and ye shall feast upon this fruit even until ye are filled, that ye hunger not, neither shall ye thirst.”

Earlier in the Book of Mormon, Lehi takes the metaphor one important step farther. In a dream, he eats the fruit of the tree of life, which he too describes as “most sweet, above all that I ever before tasted … [and] it filled my soul with exceedingly great joy.” Immediately upon having this experience, he continues, “I began to be desirous that my family should partake of it also.” Part of his family comes and eats the fruit, and shares in an experience of that which is “most precious and most desirable above all other fruits.”

Light is discernible. The fruit of the tree of life makes us happy. These metaphors characterize trustworthy esthetics. Again, as described by Joseph Smith, these are esthetics of mutual understanding and shared edification.

These esthetics are trustworthy precisely because, by definition, they characterize that which is worthy of trust in practice. As we pursue mutual understanding, reconciling accounts of our diverse experience into epistemic atonement, we are more likely to approach truth – formalized, this is the scientific method. As we pursue shared edification, reconciling accounts of our diverse desire into ethical atonement, we are more likely to approach goodness. From such truth and goodness, empowered beyond anything that we could possibly do alone, trust even arises naturally, whether or not we explicitly recognized it as worthy of trust in advance.

Ultimately, these esthetics are trustworthy because they’re conducive to thriving. They are feelings and senses that inspire and motivate us in practical ways toward ever greater potential. At their limit, they provoke us toward Godhood, which is our holy or sublime potential. Because of that, I like to call these esthetics, collectively, the “sublime esthetic.”

In the New Testament, Paul charges us to “avoid godless chatter, because those who indulge in it will become more and more ungodly.” If we understand God and godliness as the epitome of thriving, that makes a lot of sense. When we indulge in thoughts and words that denigrate each other, ignoring or marginalizing or attacking our sublime potential, we undermine motivation to change toward better versions of ourselves, or to participate in efforts to make a better world. This is particularly so when we indulge interpretations of scripture that denigrate each other, in an attempt to lend authoritative weight to such denigration.

Instead, Paul encourages, “let your conversation be always full of grace.” He would, I imagine, insist that we extend this grace through our interpretation and use of texts that purport to be scripture. If we’re tempted to think that a text could be used to tear someone else down, we should recognize in this a lack of grace. And we should esteem such use as rendering the text altogether unscriptural, at least in that context.

In the Book of Mormon, Nephi warns us against the “precepts of men.” He characterizes such precepts as those which reject the possibility of miracles, focus on short term desires, marginalize long term risks, ignore oppression of the poor, promote sexual promiscuity, and pacify concern for improvement. He says that even the “humble followers of Christ … in many instances they do err because they are taught by the precepts of men.” And his warning is echoed in Mormon temple ceremony, which attributes to Satan the teaching of “philosophies of men mingled with scripture.”

Some have misunderstood Nephi’s warning, thinking that he criticizes philosophy in general. But Nephi includes an important clarification:

Cursed is he that putteth his trust in man, or maketh flesh his arm, or shall hearken unto the precepts of men, save their precepts shall be given by the power of the Holy Ghost.

In other words, Nephi’s warning only applies when the precepts or philosophies don’t come from the Holy Ghost. A practical way to understand “ghost,” like “spirit,” is as “esthetic” – again, as a feeling or sense that inspires or otherwise motivates us. And I also find it can be helpful to understand “holy” as “sublime.” Accordingly, Nephi’s warning wouldn’t apply to precepts or philosophies that come from the sublime esthetic.

Indeed, Nephi recognizes the value of precepts and philosophies that come from God. The first he recognizes explicitly. And the second he recognizes implicitly, in terms of “wisdom,” as “philosophy” literally means “love of wisdom” in Greek. Here’s what he says:

For behold, thus saith the Lord God: I will give unto the children of men line upon line, precept upon precept, here a little and there a little; and blessed are those who hearken unto my precepts, and lend an ear unto my counsel, for they shall learn wisdom; for unto him that receiveth I will give more; and from them that shall say, We have enough, from them shall be taken away even that which they have.

This is consistent with Paul’s thoughts about wisdom, expressed in the New Testament. He says that he “did not come with eloquence or human wisdom.” But note the qualification, “human wisdom,” like the qualification that Nephi uses in “precepts of men.” Like Nephi, who still advocates for precepts of God, Paul still advocates for the wisdom of God.

We do, however, speak a message of wisdom among the mature, but not the wisdom of this age or of the rulers of this age, who are coming to nothing.

No, we declare God’s wisdom, a mystery that has been hidden and that God destined for our glory before time began.

I’ll call your attention to two things in these words from Paul. First, he mentions the hidden mystery again. And I’m still planning to tell you what that is. Second, he identifies “our glory” as the purpose of preaching the wisdom of God, in contrast to preaching human wisdom that is “coming to nothing.”

As I understand these words of Nephi and Paul, they categorize approaches to wisdom, and thus approaches to identifying and interpreting scripture, in two general ways. One way is that of humans that are content to be as we are, informed by a mundane esthetic. The other way is that of humans who aspire to change, to transform, even to become glorified like God, inspired by the sublime esthetic.

Remember that the sublime esthetic is not in private understanding or egotistical edification. But rather it’s in mutual understanding and shared edification. And, by implication, as much as a writer must work to imbue text with the sublime esthetic, a reader must also work to the same end. In the Doctrine and Covenants, Joseph Smith calls attention to the necessity of reading by inspiration of the sublime esthetic:

Verily, thus saith the Lord unto you concerning the Apocrypha — There are many things contained therein that are true, and it is mostly translated correctly;

There are many things contained therein that are not true, which are interpolations by the hands of men.

Verily, I say unto you, that it is not needful that the Apocrypha should be translated.

Therefore, whoso readeth it, let him understand, for the Spirit manifesteth truth;

And whoso is enlightened by the Spirit shall obtain benefit therefrom;

And whoso receiveth not by the Spirit, cannot be benefited. Therefore it is not needful that it should be translated. Amen.

Here, Joseph refers to the Apocrypha, which is a collection of texts that some Christians formally recognize as scripture, beyond the standard collection of texts in the Bible. He points out that the Apocrypha is fallible. But it also contains truth that can benefit those who read it by the Spirit, or what I have described as the sublime esthetic. Such readers will seek mutual understanding and shared edification from the text.

I suspect, although he doesn’t say so explicitly, Joseph would have extended this observation to text or words in general. It’s not enough for someone to write by inspiration of the sublime esthetic. Someone must also read by inspiration of the sublime esthetic. Otherwise, by its very nature as something that must be shared, it’s not the sublime esthetic.

So it’s not enough for some supposed authority to tell us that a text is scripture. We must experience it as scripture. And the experience of scripture is, first and foremost, “full of the Spirit and life.” First and foremost, scripture comes from the sublime esthetic.

The sublime esthetic is in mutual understanding, teaching us all things and guiding us to all truth. The sublime esthetic is in shared edification, everything that inspires us to do good. Without it, no one can dependably discover scripture. Just as importantly, with the sublime esthetic, all can dependably create scripture.

We Can Create Scripture

Christians often refer to scripture, particularly the Bible, as “the word of God” or even just “the word.” But the Bible passes that title on to God. The opening verse of the first chapter of the Gospel of John equates the Word with God. And the chapter goes on to claim that the Word becomes flesh as Jesus Christ.

If the Word is God, and if they are the source of scripture, then they would be synonymous with the sublime esthetic. John would be saying that God is the sublime esthetic. And he would be saying that the sublime esthetic not only creates scripture, but also becomes embodied and ultimately glorified as Jesus Christ. In the Doctrine and Covenants, Joseph Smith elaborates on the embodiment and glorification of the Word:

Therefore, in the beginning the Word was, for he was the Word, even the messenger of salvation —

The light and the Redeemer of the world; the Spirit of truth, who came into the world, because the world was made by him, and in him was the life of men and the light of men.

The worlds were made by him; men were made by him; all things were made by him, and through him, and of him.

And I, John, bear record that I beheld his glory, as the glory of the Only Begotten of the Father, full of grace and truth, even the Spirit of truth, which came and dwelt in the flesh, and dwelt among us.

And I, John, saw that he received not of the fulness at the first, but received grace for grace;

And he received not of the fulness at first, but continued from grace to grace, until he received a fulness;

And thus he was called the Son of God, because he received not of the fulness at the first.

Joseph’s elaboration is consistent with my characterization of the sublime esthetic. The sublime esthetic is full of truth, the light of the world, which is discernible for mutual understanding. The sublime esthetic is full of grace, the messenger of salvation, which is good news for shared edification.

Joseph’s elaboration is also consistent with the practical consequences that I attribute to the sublime esthetic. As potential thriving, the sublime esthetic doesn’t begin in a fullness of truth and grace. Rather, it progresses toward a fullness of realized thriving.

But wait. If that’s what the sublime esthetic is and how it works, and if that’s a sufficient account of how Jesus thrives, why wouldn’t we have the same potential as Jesus? Why would only Jesus have potential to embody and glorify the sublime esthetic? Well, let’s keep reading Joseph’s elaboration:

I give unto you these sayings that you may understand and know how to worship, and know what you worship, that you may come unto the Father in my name, and in due time receive of his fulness.

For if you keep my commandments you shall receive of his fulness, and be glorified in me as I am in the Father; therefore, I say unto you, you shall receive grace for grace.

And now, verily I say unto you, I was in the beginning with the Father, and am the Firstborn;

And all those who are begotten through me are partakers of the glory of the same, and are the church of the Firstborn.

Ye were also in the beginning with the Father; that which is Spirit, even the Spirit of truth;

Did you get that? Speaking in the voice of God, Joseph says that all of us have the same origin and potential as Jesus. As the sublime esthetic, we too were in the beginning, like Jesus. Now we too have embodied the sublime esthetic, like Jesus. And like Jesus, we too have potential to glorify the sublime esthetic in a fullness of truth and grace.

This is theosis, the idea that humanity can and should become God, like God, or one in God. Theosis is found in the Bible and is among the oldest teachings of Christianity, still expressed today in different ways by different denominations. I’ve written extensively about theosis, including articles about Jesus inviting all to the titles and roles of Christ, communities becoming like God, and decentralization of God.

Theosis, in the words of Paul, is “Christ in you, the hope of glory.” It’s “the mystery that has been kept hidden for ages and generations, but is now disclosed to the Lord’s people.” I told you I’d share the mystery. There you go.

For our purposes, here, let’s make explicit one implication of theosis. If God or the Word or the sublime esthetic is the creator of scripture, and if we have the same potential, couldn’t we too be the creators of scripture? If we might ultimately function as God, couldn’t we at least function as prophets along the way? In that spirit, the Bible tells a brief story about prophetic potential.

However, two men, whose names were Eldad and Medad, had remained in the camp. … Yet the Spirit also rested on them, and they prophesied in the camp.

A young man ran and told Moses, “Eldad and Medad are prophesying in the camp.”

Joshua son of Nun, who had been Moses’ aide since youth, spoke up and said, “Moses, my lord, stop them!”

But Moses replied, “Are you jealous for my sake? I wish that all the Lord’s people were prophets and that the Lord would put his Spirit on them!”

Moses is widely esteemed to be the archetypal prophet – the primary example of a prophet. Tradition attributes authorship of the first five books of the Hebrew Bible to him. And therein, as quoted here, we read that Moses would have us all be prophets. He wishes that God would give us all the sublime esthetic, from which prophecy and scripture originate.

Moses isn’t alone. Elsewhere in the Hebrew Bible, the prophet Joel declares that God would give the sublime esthetic to everyone, men and women, old and young. And the New Testament affirms Joel’s declaration, quoting it word for word.

But, as potential prophets and creators of scripture, we have a responsibility. As Paul describes it, we should do our best to correctly handle the word of truth. Or, as the Book of Mormon warns, we shouldn’t transfigure the holy word of God to get gain, financially or otherwise.

How do we best live up to that responsibility? I recommend that we keep in mind and heart, soberly and fervently, all of the former keys and particularly the previous, that prophecy and scripture come from the sublime esthetic. Whether we discover or create the words, and no matter how others may characterize the words, if their esthetic is not one of mutual understanding and shared edification, it’s not the sublime esthetic. And if it’s not the sublime esthetic, we’re not living up to our prophetic potential in any effort to create scripture.

Conclusion

I’ve offered eight keys that, for me, opened the doorway to a transformative understanding of scripture. For easy reference, here are the keys again in list form:

1. Scripture is an expression of doctrine.
2. Scripture is fallible.
3. Scripture must be useful.
4. Scripture is intentionally provocative.
5. Scripture is esoteric.
6. Scripture reflects our desires.
7. Scripture comes from the sublime esthetic.
8. We can create scripture.

Sometimes we can have tools available and still not be sure how to use them. So I’ll elaborate, just a bit more, by providing a general example of how to use these keys. Imagine, with me, that you and I are reading a passage of the Bible together – any passage, but it may be helpful to imagine some specific passage that comes to mind right now. And imagine that we pause after reading it to discuss what it means, along the following lines.

First, let’s agree to assume, at least provisionally, that this passage of text could be an expression of doctrine. It’s fallible, so it doesn’t need to be perfect. But we must participate in an effort to make it useful, if we’re going to esteem it as scripture.

How could it be useful? How might the author have intended to provoke us, overtly and esoterically? How might the text provoke us despite any intent from the author? And what utilities might arise naturally from such provocation, for us individually, between the two of us, and at a communal scale beyond us?

Perhaps most revealing, how are our desires informing the way we’re now reacting to and discussing the text? How does it make you and me feel? Are we able and willing to discern and describe that? And what do we think about those feelings?

Finally, how might we interpret, elaborate on, or even rewrite the text to magnify the sublime esthetic? How could we give it more light for mutual understanding? How could we give it more life for shared edification? Are we willing and able to let the text point us in that direction?

In my experience, this framework and such questions can be helpful when applied to written scripture, like the Bible. And they can also be helpful when applied to unwritten scripture. For example, you might use them during reflection on personal feelings that could be inspiration. Or you might use them when considering words from a speaker that could be prophetic.

In any case, my hope and expectation, as I mentioned at the beginning, is that these things will prove helpful – at this moment, helpful to you in particular. Thank you for making time to read. If you have questions, I welcome them. And if you decide to use these keys, please consider telling me about your experience, either as a comment below or privately.

By the way, I’m giving away nine unique NFTs (non-commercial personal-use contracts on the Ethereum blockchain) for the artwork in this article. They’re going, randomly, to nine people who currently own any other NFT for my artwork. Thanks for your support!

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CryptoPunk V1 1234 was stolen from me in a scam. For you, I hope, the story will be educational and cautionary. For me, the story is also sad.

CryptoPunk V1 1234 is an NFT (non-fungible token). If you don’t know much about NFTs, or if you’d like to know more, I recommend reading about NFTs on the Ethereum Foundation website. It will help you understand this story better.

Basically, CryptoPunk V1 1234 is a work of digital art and associated data stored on the Ethereum blockchain. It is one of 10,000 unique CryptoPunk V1 NFTs (hereafter V1s). They are the original CryptoPunk NFTs that Larva Labs created in 2017.

After distributing the V1s, Larva Labs became aware of a bug in their code. So they created and distributed 10,000 more CryptoPunk V2 NFTs (hereafter V2s), using the same digital art and fixed code. Some V2s have since sold for millions of dollars. Today, the lowest asking price for a V2 is 63.95 ETH ($80,848.15).

In late 2021, someone figured out how to work around the V1 bug. Soon, people began trading V1s. Their prices were much lower than those for V2s. But, in early 2022, V1 prices began rising rapidly.

I’ve been investing in NFTs since January 2021. For the most part, the investments have been profitable. So, when the V1s came to my attention, I purchased CryptoPunk V1 5982 for 14.5 ETH ($38,992.53). About a week later, I sold it for 18.3358 ETH ($57,037.76).

Using some of the profit, I purchased CryptoPunk V1 1234 on 7 February 2022 for 14.995 ETH ($47,104.99). At the time, I wasn’t sure whether I would sell it soon or hold on to it for the long term. But three events occurred that ended up making that decision for me.

First, the largest NFT marketplace, OpenSea, delisted V1s. Apparently, Larva Labs was unhappy that people had begun trading V1s. So they sent a DMCA takedown notice to OpenSea. Although the legality of the DMCA was controversial, OpenSea complied.

Consequently, it became much harder to sell V1s. Yuga Labs eventually acquired the CryptoPunks IP from Larva Labs. And OpenSea eventually listed V1s again. But, by that time, there was another problem.

Second, the blockchain industry (like most other industries) descended into a bear market. Based on experience through multiple boom and bust cycles in blockchain investing, I was expecting a bear market. But I wasn’t expecting it so soon. Maybe the war in Ukraine accelerated it.

In any case, there was no longer a realistic possibility that I could sell CryptoPunk V1 1234 for a profit in the short term. I could sell it for a loss. Or I could hold on to it, perhaps at least until the next bull market. But, as it turns out, there was another problem.

Third, I was scammed.

The Scam

On 16 May 2022, I wasn’t at my best. On top of the usual daily challenges associated with running a startup business, the air conditioning in our home, where I work, was being repaired. And, most concerning, my son was in exploratory surgery, after months of intermittent severe gut pain and numerous inconclusive tests. Suffice it to say, I was unusually unfocused and emotionally fatigued when, late in the day, I saw a tweet from “adidas Originals.”

The tweet claimed that Adidas, the well-known sports brand, was offering NFT avatars. I was already aware that Adidas had initiated an NFT marketing campaign at the end of 2021. And my initial impression, from the tweet, was that Adidas was extending that campaign with a new offering. Because investments in the original Adidas NFT campaign had performed well, I was interested.

In hindsight, the tweet presented some red flags that I should have, and ordinarily probably would have, noticed and considered more carefully. For example, although the account that posted the tweet had thousands of followers, it was relatively new. And many, if not most, of the retweets and likes also came from relatively new accounts with few followers.

Despite those red flags, I clicked on the link in the tweet to check out the website. The website claimed that Adidas was giving away free NFT avatars to people who already possessed some other popular NFTs. All I had to do, apparently, was connect my NFT wallet to the website to verify that I possessed one of the popular NFTs, and then approve payment of a network fee to transfer a free NFT avatar to my wallet. I knew of legitimate NFT projects that had used similar marketing strategies to get traction.

But, again in hindsight, the website raised some red flags that I should have noticed. For example, its domain name (adidas-nft.claims) wasn’t the standard Adidas domain name. And Adidas had been using its standard domain name (adidas.com) for previous NFT marketing campaigns.

Despite more red flags, I connected my NFT wallet to the website. Then I clicked a button, purportedly to claim my free NFT avatar. The website asked me to approve a transaction, with permissions described in overly-broad terms that were yet another red flag that I should have noticed. But, not giving that sufficient attention, and thinking I was approving payment of a network fee, I approved a transaction.

Nothing appeared to happen. I thought the transaction may have failed. And I should have checked blockchain records to confirm. But instead, I clicked the button again and approved another transaction.

Nothing appeared to happen. That’s when my brain finally started working. The red flags came into focus. I felt a pit in my stomach, as I quickly navigated to check blockchain records.

At Etherscan, I saw two new blockchain records. The first record showed that I had indeed paid a network fee. But instead of receiving a free NFT avatar, I had actually been scammed into sending CryptoPunk V1 1234 from my wallet to an anonymous address. The second record showed that I had paid another network fee for a transaction that failed, presumably because the contract couldn’t find another popular NFT in my wallet to steal.

I wasn’t happy, to say the least. But I went to work immediately, taking two steps that I recommend to anyone else who may find themselves in a similar situation:

1. I used revoke.cash to revoke permissions on my NFT wallet. This would mitigate the risk of additional attempts to exploit permissions I had approved for my wallet.

2. I reported the theft to OpenSea. This would hinder some attempts to sell my stolen NFT.

Harold Espinosa

On 18 May 2022, I noticed that my stolen CryptoPunk V1 1234 had been transferred from the anonymous address to another address. The other address was associated with a profile on OpenSea. The profile name was “themiamiharold.” And the profile description was: “Digital Advertiser during the day Creator of all things during the night.”

That name and description matched information that I found elsewhere on the web for Harold Espinosa. His Twitter handle was “themiamiharold.” His LinkedIn profile described him as an “aspiring marketer,” living in the Fort Lauderdale area of Florida. And his website provided a contact form.

So I attempted to contact Harold via his website, informing him that he was in possession of my stolen property, and advising him that he should return it. I also tried to contact Harold via Twitter.

The next day, my stolen NFT was transferred from Harold’s address to another anonymous address. Then the anonymous address listed my stolen NFT for sale on OpenSea. This was possible because OpenSea had not yet acted on my theft report.

At this point, I decided to report the theft to Fort Lauderdale police. They directed me to report the theft to my local police department in Orem, Utah. And Orem PD directed me to report the theft to the FBI. So I ended up filing theft reports with all three agencies.

I repeated attempts to contact Harold via Twitter on 24 May 2022 and 7 June 2022. He responded via Twitter private message on 7 June 2022, commenting on the transfers of my stolen NFT to and from his address, as follows:

“It seems someone transferred it to my account somehow, and then transferred it out. Not sure how they were able to do that.”

Harold also commented on the timing of his response, as follows:

“And sorry for the late response. I sincerely thought I was being trolled until I actually checked. My apologies for that.”

Harold shared his email address with me. So I contacted him via email, sharing my FBI report. And I encouraged him to file an FBI report too. He did so, and shared with me the report, in which he described the incident as follows:

“My OpenSea account was somehow hacked and used as a medium for a fraud account.”

Shane Lavalette

On 19 May 2022, I noticed that my stolen CryptoPunk V1 1234 was sold by the second anonymous address for 4 WETH ($8,089.69) to another address, again associated with a profile on OpenSea. The profile name was “shanelavalette.” The profile description was: “Shane Lavalette is an artist in photography and books.” And the profile was linked to a Twitter profile with the same handle.

Shane’s websites described him as a “photographer,” whose “photographs have been shared widely.” And his work appeared to be available for sale as NFTs, as well as via traditional art channels. So I used an email address available on his website to contact him, informing him that he possessed my stolen property, and advising him to return it. I also attempted to contact Shane via Twitter.

Shane responded via Twitter private message the same day. He commented on his purchase of my stolen NFT as follows:

“I put WETH bids on various v1 punks the other day and one recently sold to me, so I’m sorry if that’s the one you are speaking of which you owned prior to someone else. Certainly, I’d be fine with returning it to you for what I just paid if that would be helpful in this scenario?”

Replying to Shane, I advised him that the law requires return of stolen property. I encouraged him to file police reports and seek compensation from whomever sold my stolen property to him. And I offered to help him with that. As our communication shifted to email, Shane informed me that:

“I’ve contacted the folks at Orem PD yesterday to ask about this situation and reiterated that I am happy to be helpful where I can be. They’ve told me they will likely be in touch soon, so I’ll await any updates from them.”

At this time, OpenSea still had not acted on my theft report. So, supposing that Orem PD would soon intervene, and supposing Shane would soon return my stolen NFT, I contacted OpenSea again. And I asked them not to take action on the theft report. Although they didn’t respond, the NFT remained tradable on their platform.

On 24 May 2022, I contacted Shane again. I asked him to return my stolen NFT. And I asked him whether he had heard back from Orem PD. His reply included the following:

“No, I have not yet heard more from Orem PD or other authorities since reaching out to them last, but they said they will be in touch with me should there be a need. I of course will want to just verify the case details and see all their evidence/proof that the NFT was stolen from their end, so I will wait to find out more about the case and hear this from them. … In the meantime, I hope it’s helpful to hear that I am not planning to list/sell the NFT unless it’s to you so do not worry about that.”

On 31 May 2022, Shane contacted me. His message included the following:

“Just wanted to send you a note to let you know that I did hear from Orem PD today and spoke to an officer. He also recommended I file a report with IC3/FBI, so I did so today. So, I’ll await hearing more information from them once they process the case and can update us on it.”

As of 20 June 2022, neither the police nor the FBI had responded to my requests for updates on the case. So I contacted Shane again, asking how we could proceed with return of my stolen NFT. His response included the following:

“I remain willing to sell the NFT that I purchased to you for the V1 Punks floor price (or perhaps less as long as I cover my costs) if you’d like to acquire it from me, but otherwise I’d like to wait to get any sort of confirmation from an authority that can show clear proof of theft so I know for certain that I’m not being scammed in some way myself.”

I replied, again advising Shane of the legal requirement to return stolen property, and informing him that I would not purchase my stolen property. But I offered to sign an agreement to help him seek compensation from whomever sold my stolen property to him. And I offered, as part of that agreement, to give him a loan for half the amount that he paid for the stolen NFT, with payback due only if and when he received the compensation.

In reply, Shane’s last message to me included the following:

“I hope you understand that I would prefer to simply wait for a formal determination from the authorities as to whether there is proof this asset is indeed stolen or if there is not sufficient evidence. … I am not in a rush here, and so will be patient and trust in what authorities determine, if anything, and will absolutely let you know if I hear anything on this end about that.”

On 14 July 2022, Shane sold my stolen NFT for 7.213 WETH ($8,591.55). At this time, I had heard nothing from Shane since his message on 20 June 2022. I had never received any guidance from the FBI. And I had received no additional guidance from Orem PD.

When I noticed the sale on 16 July 2022, I contacted OpenSea again and asked them to proceed with halting additional sales of my stolen NFT on their platform. I began seeking legal advice. And I contacted Shane for the last time to inform him of these actions. Shane’s lawyer replied to my message.

LooksRare

OpenSea halted sales of my stolen CryptoPunk V1 1234 on 16 July 2022. Since then, it has been sold a couple more times on the LooksRare marketplace. Unlike OpenSea, LooksRare doesn’t halt sales of stolen NFTs. Instead, they put a warning flag on stolen NFTs, but still allow sales to proceed.

On 18 July 2022, a LooksRare account with OpenSea handle “g3f” sold my stolen NFT for 6.37 WETH ($10,001.04) to an address with ENS domain “0189.eth” (since changed to “681.eth”). I tried, unsuccessfully, to contact the owner of the “g3f” account prior to the sale. But I didn’t have much to go on. And OpenSea wouldn’t help me.

On 19 July 2022, the “0189.eth” address sold my stolen NFT for 6.8502 WETH ($10,547.48) to a LooksRare account with OpenSea handle “PunkyPunkster.” I tried to contact the owner of the “PunkyPunkster” account, including multiple attempts via Twitter. None of those attempts were successful.

I’ve had conversations with people who believe the LooksRare policy is better than the OpenSea policy. Their argument, usually, is that OpenSea hurts people who unknowingly acquire stolen property by making it hard to resell that property. I wonder if they think it should be legal to resell other stolen property, like jewelry and automobiles. I wonder if they’ve watched, powerlessly, as others profit by reselling their stolen property in public marketplaces.

On 22 August 2022, I received word from Orem PD that they had assigned a detective from their cyber task force to my case. To help initiate their investigation, they requested information. And of course I provided everything that I could.

Current Status

Consequent to the scam, I no longer possess CryptoPunk V1 1234, which I bought about ten months ago for about $47,104.99. It’s been nearly a year since it was stolen from me. During that time, four people have resold my stolen NFT:

1. The owner of the second anonymous address sold my stolen NFT for about $8,089.69, grossing about $8,089.69 within about three days.

2. Shane Lavalette sold my stolen NFT for about $8,591.55, grossing about $501.86 within about two months.

3. The owner of the “g3f” account sold my stolen NFT for about $10,001.04, grossing about $1,409.49 within about four days.

4. And the owner of the “0189.eth” address sold my stolen NFT for about $10,547.48, grossing about $546.44 within about one day.

As of 16 January 2023, the owner of the “PunkyPunkster” account still possesses my stolen NFT. None of my attempts at contact appear to have been successful, although I suspect they’ve been ignored. And yesterday, on 15 January 2023, the owner of the “PunkyPunkster” account listed my stolen NFT for sale on the Sudoswap marketplace.

CryptoPunk V1 1234 is currently worth at least 5.99 ETH ($9,323.97), based on the lowest asking price for any CryptoPunk V1 on the market. That’s far below what I paid for it. But of course I still want my stolen property back, and remain hopeful that it will happen eventually.

I still haven’t heard anything from the FBI. Maybe they consulted with Orem PD regarding the case that I filed. I don’t know.

I’m now eagerly watching the progress of the investigation by Orem PD.

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In that day, when all the world is taxed and pregnant with prophecy, babies who will be Christ are born. Sublime messengers herald the good news to those who kept watch during the night. And they spread the word. Some wonder and ponder in their hearts. Many are troubled.

Children who will be Christ grow in wisdom and stature. Venturing from their parents, they find themselves among authorities in revered places. There, they hear and ask questions. They understand and answer. All are astonished.

No longer children, they who will be Christ go to the wilderness. They ask. Refused, they ask again, that all may know their commitment is stronger than the cords of death. Then with consent, they are fully immersed in Christ. And the sublime esthetic descends on them.

In the wilderness, Christ is tempted. Maybe they should fulfill their own desires. Maybe they should leave the sublime work to others. Maybe they should even worship the one who aspires to rise above all others as God alone. But temptation leaves and sublime ministers come.

From that time, Christ begins to teach: “Change! Join us. Fully immerse yourselves in Christ, as exemplified and invited by Jesus.” Immediately some join. And, together, they go about teaching. As their fame spreads, many more join.

“Bless and be blessed. You are the saviors of humanity. What could the world do without you? You are the light of the world. Let your light shine. Love God. Love everyone as you love yourselves. Love even your enemies, that you may be perfect as God is perfect.”

Christ goes about consoling and healing the people, who bring the sick and tormented. When they bring the dead, Christ says they will rise. Some misunderstand, thinking only of a future day. So Christ raises the dead and tells others to help. But many conspire for death.

Resorting to the high mountains, Christ is transfigured. Their faces shine as the sun, their clothes as the light. Ancient prophets appear to them. Sublime voices speak to them. But they share the full vision with no one, except those who will rise again from the dead.

Despite conspiracies to kill them, Christ descends from the mountains and goes again among the people. Great crowds greet them. So they teach and invite. And, in their zeal, they reprove and scourge those who abuse authority to raise themselves above others.

Now when the evening comes, Christ sits down to eat. They take food, bless it, and share it in memory of their body. They take drink, give thanks for it, and share it in memory of their blood. This night, they know, they will betray and deny each other. And they will suffer.

Distressed and troubled, then overwhelmed with sorrow to the point of death, Christ falls and prays. In anguish, despite sublime comforters, they pray more earnestly. Trembling in pain, sweating and bleeding, they relinquish themselves to betrayal and denial.

Among authorities, Christ is stripped and ridiculed. Before the world, they are tortured. They cry with a loud voice, “God, why have you forsaken us?” And they are ridiculed again. In the darkness, they cry again. And finally they die. Heavens weep. Earth mourns. Eternity shakes.

Silence. Early in the morning at first light, tombs open. And Christ begins to rise.

Maybe they are undertakers. But their voices and words are familiar. Maybe they are ghosts. But they have bodies as tangible as our own. Maybe they are lies. But knowledge is revealed, and power is endowed. Grace by grace, Christ continues to rise.

In that day, beyond past notions of poverty and enmity and death, Christ returns as lightning that comes from the east is visible even in the west. Sublime messengers herald the good news to all the world. And all the world sees that we are Christ.

In gratitude for your support, I’m giving an NFT for artwork in this article to everyone who owned any other NFT in the Lincoln Cannon contract as of Christmas morning 2022. Merry (after) Christmas!

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CryptoPunk V1 1234 was stolen from me in a scam. For you, I hope, the story will be educational and cautionary. For me, the story is also sad.

CryptoPunk V1 1234 is an NFT (non-fungible token). If you don’t know much about NFTs, or if you’d like to know more, I recommend reading about NFTs on the Ethereum Foundation website. It will help you understand this story better.

Basically, CryptoPunk V1 1234 is a work of digital art and associated data stored on the Ethereum blockchain. It is one of 10,000 unique CryptoPunk V1 NFTs (hereafter V1s). They are the original CryptoPunk NFTs that Larva Labs created in 2017.

After distributing the V1s, Larva Labs became aware of a bug in their code. So they created and distributed 10,000 more CryptoPunk V2 NFTs (hereafter V2s), using the same digital art and fixed code. Some V2s have since sold for millions of dollars. Today, the lowest asking price for a V2 is 63.95 ETH ($80,848.15).

In late 2021, someone figured out how to work around the V1 bug. Soon, people began trading V1s. Their prices were much lower than those for V2s. But, in early 2022, V1 prices began rising rapidly.

I’ve been investing in NFTs since January 2021. For the most part, the investments have been profitable. So, when the V1s came to my attention, I purchased CryptoPunk V1 5982 for 14.5 ETH ($38,992.53). About a week later, I sold it for 18.3358 ETH ($57,037.76).

Using some of the profit, I purchased CryptoPunk V1 1234 on 7 February 2022 for 14.995 ETH ($47,104.99). At the time, I wasn’t sure whether I would sell it soon or hold on to it for the long term. But three events occurred that ended up making that decision for me.

First, the largest NFT marketplace, OpenSea, delisted V1s. Apparently, Larva Labs was unhappy that people had begun trading V1s. So they sent a DMCA takedown notice to OpenSea. Although the legality of the DMCA was controversial, OpenSea complied.

Consequently, it became much harder to sell V1s. Yuga Labs eventually acquired the CryptoPunks IP from Larva Labs. And OpenSea eventually listed V1s again. But, by that time, there was another problem.

Second, the blockchain industry (like most other industries) descended into a bear market. Based on experience through multiple boom and bust cycles in blockchain investing, I was expecting a bear market. But I wasn’t expecting it so soon. Maybe the war in Ukraine accelerated it.

In any case, there was no longer a realistic possibility that I could sell CryptoPunk V1 1234 for a profit in the short term. I could sell it for a loss. Or I could hold on to it, perhaps at least until the next bull market. But, as it turns out, there was another problem.

Third, I was scammed.

The Scam

On 16 May 2022, I wasn’t at my best. On top of the usual daily challenges associated with running a startup business, the air conditioning in our home, where I work, was being repaired. And, most concerning, my son was in exploratory surgery, after months of intermittent severe gut pain and numerous inconclusive tests. Suffice it to say, I was unusually unfocused and emotionally fatigued when, late in the day, I saw a tweet from “adidas Originals.”

The tweet claimed that Adidas, the well-known sports brand, was offering NFT avatars. I was already aware that Adidas had initiated an NFT marketing campaign at the end of 2021. And my initial impression, from the tweet, was that Adidas was extending that campaign with a new offering. Because investments in the original Adidas NFT campaign had performed well, I was interested.

In hindsight, the tweet presented some red flags that I should have, and ordinarily probably would have, noticed and considered more carefully. For example, although the account that posted the tweet had thousands of followers, it was relatively new. And many, if not most, of the retweets and likes also came from relatively new accounts with few followers.

Despite those red flags, I clicked on the link in the tweet to check out the website. The website claimed that Adidas was giving away free NFT avatars to people who already possessed some other popular NFTs. All I had to do, apparently, was connect my NFT wallet to the website to verify that I possessed one of the popular NFTs, and then approve payment of a network fee to transfer a free NFT avatar to my wallet. I knew of legitimate NFT projects that had used similar marketing strategies to get traction.

But, again in hindsight, the website raised some red flags that I should have noticed. For example, its domain name (adidas-nft.claims) wasn’t the standard Adidas domain name. And Adidas had been using its standard domain name (adidas.com) for previous NFT marketing campaigns.

Despite more red flags, I connected my NFT wallet to the website. Then I clicked a button, purportedly to claim my free NFT avatar. The website asked me to approve a transaction, with permissions described in overly-broad terms that were yet another red flag that I should have noticed. But, not giving that sufficient attention, and thinking I was approving payment of a network fee, I approved a transaction.

Nothing appeared to happen. I thought the transaction may have failed. And I should have checked blockchain records to confirm. But instead, I clicked the button again and approved another transaction.

Nothing appeared to happen. That’s when my brain finally started working. The red flags came into focus. I felt a pit in my stomach, as I quickly navigated to check blockchain records.

At Etherscan, I saw two new blockchain records. The first record showed that I had indeed paid a network fee. But instead of receiving a free NFT avatar, I had actually been scammed into sending CryptoPunk V1 1234 from my wallet to an anonymous address. The second record showed that I had paid another network fee for a transaction that failed, presumably because the contract couldn’t find another popular NFT in my wallet to steal.

I wasn’t happy, to say the least. But I went to work immediately, taking two steps that I recommend to anyone else who may find themselves in a similar situation:

1. I used revoke.cash to revoke permissions on my NFT wallet. This would mitigate the risk of additional attempts to exploit permissions I had approved for my wallet.

2. I reported the theft to OpenSea. This would hinder some attempts to sell my stolen NFT.

Harold Espinosa

On 18 May 2022, I noticed that my stolen CryptoPunk V1 1234 had been transferred from the anonymous address to another address. The other address was associated with a profile on OpenSea. The profile name was “themiamiharold.” And the profile description was: “Digital Advertiser during the day Creator of all things during the night.”

That name and description matched information that I found elsewhere on the web for Harold Espinosa. His Twitter handle was “themiamiharold.” His LinkedIn profile described him as an “aspiring marketer,” living in the Fort Lauderdale area of Florida. And his website provided a contact form.

So I attempted to contact Harold via his website, informing him that he was in possession of my stolen property, and advising him that he should return it. I also tried to contact Harold via Twitter.

The next day, my stolen NFT was transferred from Harold’s address to another anonymous address. Then the anonymous address listed my stolen NFT for sale on OpenSea. This was possible because OpenSea had not yet acted on my theft report.

At this point, I decided to report the theft to Fort Lauderdale police. They directed me to report the theft to my local police department in Orem, Utah. And Orem PD directed me to report the theft to the FBI. So I ended up filing theft reports with all three agencies.

I repeated attempts to contact Harold via Twitter on 24 May 2022 and 7 June 2022. He responded via Twitter private message on 7 June 2022, commenting on the transfers of my stolen NFT to and from his address, as follows:

“It seems someone transferred it to my account somehow, and then transferred it out. Not sure how they were able to do that.”

Harold also commented on the timing of his response, as follows:

“And sorry for the late response. I sincerely thought I was being trolled until I actually checked. My apologies for that.”

Harold shared his email address with me. So I contacted him via email, sharing my FBI report. And I encouraged him to file an FBI report too. He did so, and shared with me the report, in which he described the incident as follows:

“My OpenSea account was somehow hacked and used as a medium for a fraud account.”

Shane Lavalette

On 19 May 2022, I noticed that my stolen CryptoPunk V1 1234 was sold by the second anonymous address for 4 WETH ($8,089.69) to another address, again associated with a profile on OpenSea. The profile name was “shanelavalette.” The profile description was: “Shane Lavalette is an artist in photography and books.” And the profile was linked to a Twitter profile with the same handle.

Shane’s websites described him as a “photographer,” whose “photographs have been shared widely.” And his work appeared to be available for sale as NFTs, as well as via traditional art channels. So I used an email address available on his website to contact him, informing him that he possessed my stolen property, and advising him to return it. I also attempted to contact Shane via Twitter.

Shane responded via Twitter private message the same day. He commented on his purchase of my stolen NFT as follows:

“I put WETH bids on various v1 punks the other day and one recently sold to me, so I’m sorry if that’s the one you are speaking of which you owned prior to someone else. Certainly, I’d be fine with returning it to you for what I just paid if that would be helpful in this scenario?”

Replying to Shane, I advised him that the law requires return of stolen property. I encouraged him to file police reports and seek compensation from whomever sold my stolen property to him. And I offered to help him with that. As our communication shifted to email, Shane informed me that:

“I’ve contacted the folks at Orem PD yesterday to ask about this situation and reiterated that I am happy to be helpful where I can be. They’ve told me they will likely be in touch soon, so I’ll await any updates from them.”

At this time, OpenSea still had not acted on my theft report. So, supposing that Orem PD would soon intervene, and supposing Shane would soon return my stolen NFT, I contacted OpenSea again. And I asked them not to take action on the theft report. Although they didn’t respond, the NFT remained tradable on their platform.

On 24 May 2022, I contacted Shane again. I asked him to return my stolen NFT. And I asked him whether he had heard back from Orem PD. His reply included the following:

“No, I have not yet heard more from Orem PD or other authorities since reaching out to them last, but they said they will be in touch with me should there be a need. I of course will want to just verify the case details and see all their evidence/proof that the NFT was stolen from their end, so I will wait to find out more about the case and hear this from them. … In the meantime, I hope it’s helpful to hear that I am not planning to list/sell the NFT unless it’s to you so do not worry about that.”

On 31 May 2022, Shane contacted me. His message included the following:

“Just wanted to send you a note to let you know that I did hear from Orem PD today and spoke to an officer. He also recommended I file a report with IC3/FBI, so I did so today. So, I’ll await hearing more information from them once they process the case and can update us on it.”

As of 20 June 2022, neither the police nor the FBI had responded to my requests for updates on the case. So I contacted Shane again, asking how we could proceed with return of my stolen NFT. His response included the following:

“I remain willing to sell the NFT that I purchased to you for the V1 Punks floor price (or perhaps less as long as I cover my costs) if you’d like to acquire it from me, but otherwise I’d like to wait to get any sort of confirmation from an authority that can show clear proof of theft so I know for certain that I’m not being scammed in some way myself.”

I replied, again advising Shane of the legal requirement to return stolen property, and informing him that I would not purchase my stolen property. But I offered to sign an agreement to help him seek compensation from whomever sold my stolen property to him. And I offered, as part of that agreement, to give him a loan for half the amount that he paid for the stolen NFT, with payback due only if and when he received the compensation.

In reply, Shane’s last message to me included the following:

“I hope you understand that I would prefer to simply wait for a formal determination from the authorities as to whether there is proof this asset is indeed stolen or if there is not sufficient evidence. … I am not in a rush here, and so will be patient and trust in what authorities determine, if anything, and will absolutely let you know if I hear anything on this end about that.”

On 14 July 2022, Shane sold my stolen NFT for 7.213 WETH ($8,591.55). At this time, I had heard nothing from Shane since his message on 20 June 2022. I had never received any guidance from the FBI. And I had received no additional guidance from Orem PD.

When I noticed the sale on 16 July 2022, I contacted OpenSea again and asked them to proceed with halting additional sales of my stolen NFT on their platform. I began seeking legal advice. And I contacted Shane for the last time to inform him of these actions. Shane’s lawyer replied to my message.

LooksRare

OpenSea halted sales of my stolen CryptoPunk V1 1234 on 16 July 2022. Since then, it has been sold a couple more times on the LooksRare marketplace. Unlike OpenSea, LooksRare doesn’t halt sales of stolen NFTs. Instead, they put a warning flag on stolen NFTs, but still allow sales to proceed.

On 18 July 2022, a LooksRare account with OpenSea handle “g3f” sold my stolen NFT for 6.37 WETH ($10,001.04) to an address with ENS domain “0189.eth” (since changed to “681.eth”). I tried, unsuccessfully, to contact the owner of the “g3f” account prior to the sale. But I didn’t have much to go on. And OpenSea wouldn’t help me.

On 19 July 2022, the “0189.eth” address sold my stolen NFT for 6.8502 WETH ($10,547.48) to a LooksRare account with OpenSea handle “PunkyPunkster.” I tried to contact the owner of the “PunkyPunkster” account, including multiple attempts via Twitter. None of those attempts were successful.

I’ve had conversations with people who believe the LooksRare policy is better than the OpenSea policy. Their argument, usually, is that OpenSea hurts people who unknowingly acquire stolen property by making it hard to resell that property. I wonder if they think it should be legal to resell other stolen property, like jewelry and automobiles. I wonder if they’ve watched, powerlessly, as others profit by reselling their stolen property in public marketplaces.

On 22 August 2022, I received word from Orem PD that they had assigned a detective from their cyber task force to my case. To help initiate their investigation, they requested information. And of course I provided everything that I could.

Current Status

Consequent to the scam, I no longer possess CryptoPunk V1 1234, which I bought about ten months ago for about $47,104.99. It has been over six months since it was stolen from me. During that time, four people have resold my stolen NFT:

1. The owner of the second anonymous address sold my stolen NFT for about $8,089.69, grossing about $8,089.69 within about three days.

2. Shane Lavalette sold my stolen NFT for about $8,591.55, grossing about $501.86 within about two months.

3. The owner of the “g3f” account sold my stolen NFT for about $10,001.04, grossing about $1,409.49 within about four days.

4. And the owner of the “0189.eth” address sold my stolen NFT for about $10,547.48, grossing about $546.44 within about one day.

Presently, the owner of the “PunkyPunkster” account still possesses my stolen CryptoPunk V1 1234 NFT. And it’s currently worth at least 4.87 ETH ($6,168.68), based on the lowest asking price for any CryptoPunk V1 on the market. That’s far below what I paid for it. But of course I still want my stolen property back, and remain hopeful that it will happen eventually.

I still haven’t heard anything from the FBI. Maybe they consulted with Orem PD regarding the case that I filed. I don’t know.

I’m now eagerly watching the progress of the investigation by Orem PD.

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There are at least two ways to be less wrong. You can decrease risk of being wrong, which also decreases opportunity for being right. Or you can increase opportunity for being right, which also increases risk of being wrong. Neither is necessarily proportionate.

The surest way to be less wrong is to be less – to live less, even to exist less. That which doesn’t exist is never wrong. If we imagine that to be wrong, such is so only to the extent that our imagination imbues existence. Nihilism is less wrong.

To remain true to life, one cannot consistently prioritize being less wrong above being more right. The former is a practical dead end – figuratively, literally, even informatically. The latter entails perpetual risk. And perpetual risk entails perpetual cost. Life demands it.

Work toward being less wrong can be and often is helpful. However, if desire to be less wrong supersedes desire to be more right, if work toward being less wrong supersedes work toward being more right, on the whole, we are servants of death.

The aspiration to be less wrong is not better than the aspiration to overcome bias. Some biases, such as love, can be worth cultivating rather than overcoming. Likewise, the risk of being more wrong can be worth the opportunity of being more right.

Will she love you back? Until you take a risk, you won’t know. That’s how life works. That’s how wisdom works. So that’s what true philosophers do. We take risks, only sometimes calculated, because we love her.

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A friend asked me questions about the historical Jesus. Was he important? Is he still important? If so, why?

I’ve written much about Jesus over the years. My emphasis is often on the importance of revering Jesus as an example, the principal example, of sublime humanity or the mortal approach to Godhood. Scripture would extend from Jesus to us all of the same titles and roles. Most important among those is the title of Christ, which we receive in baptism, and the role of Atonement, in which Jesus invites us to participate.

Because of my emphasis on worship as emulation, sometimes people wonder whether I think the general idea of Christ might be sufficient, independent of an historical Jesus. As my friend put it, “How does Jesus the person matter to this?” And he presses farther, asking, “How does any particular one of us (God the Father even) influence us to love, forgive, collaborate, etc. in a way that the whole massive collective could not do anyhow without that influence?”

These are important questions because most Mormons, like most Christians, have strong feelings toward the historical Jesus. And those feelings arise, in large measure, from the influence of scripture that emphasizes his importance. The Book of Mormon even goes so far as to assert that “there is none other name given under heaven save it be this Jesus Christ, of which I have spoken, whereby man can be saved.”

So how do Mormons understand this? How could we explain the perspective that, as my friend put it, “the event of Jesus of Nazareth’s particular life and messianic atonement [is] ‘indispensable’ for all human divinization?” And could we explain this in a practical way – in contrast to any appeal to supernaturalism?

My initial answer to his question was in conversation. And there were two parts to the answer.

We Require Each Member of Christ

First, each of us matters individually and particularly, and not just generally or in the abstract. Like each specific person you love matters individually and particularly to you, the historical Jesus matters individually and particularly to those who knew and loved him specifically.

If we care only about the specific persons that matter to us, we’re being uncharitable. To the extent that we give up or lose hope in redeeming particular persons, we cultivate escapism. To the extent that our account of transfiguration and resurrection to immortality becomes merely an abstraction, it becomes a euphemism for death.

But most of us aspire to an eternal life that’s as real as light and as warm as love. And that requires all the individualities, particularities, and specificities of real life. That requires your real friends and family, as well as their real friends and family. And that requires the real historical Jesus.

The Gospel of Christ doesn’t require us to raise Jesus above all else that’s called “God.” And Jesus doesn’t ask for that. To the contrary, the scriptures associate such behavior with Satan.

Instead, as they do consistently with all roles, scriptures extend from Jesus to us each the same role of individual necessity. If there’s even one lost sheep, Jesus encourages us to go after him. If there’s even one lost soul, how great will be our joy after we help her return. We without them, and they without us, cannot be made perfect.

Recall the Book of Mormon assertion that none can be saved except by the name of “Jesus Christ” specifically. There’s more. The Book of Mormon also encourages us each, individually, to take on the name of “Christ” – the title without the name “Jesus.” And it does so within another sermon that asserts, more generally in reference to “Christ,” that “there shall be no other name given nor any other way or means whereby salvation can come unto the children of men, only in and through the name of Christ, the Lord Omnipotent.”

We can, of course, interpret these passages of scriptures in various ways. The interpretation that makes the most sense to my mind and feels the best in my heart is that which recognizes, yet again, an intentional scriptural extension of the titles and roles of Christ from Jesus to us. As the heaven to which we aspire cannot come fully into being without Jesus individually, so it cannot come fully into being without everyone else individually. Anything less would be psychosocially insufficient, and a call to eternal action.

The Experiential Atonement

The second part of my answer to my friend’s question appealed to a speculative relationship between common Christology and the trajectory of emerging technology.

Many Christians, Mormon and otherwise, understand the historical Jesus to have engaged in some kind of transcendent work, accompanied by suffering, in the Garden of Gethsemane. Many call this “the Atonement,” understanding it to be of great importance to the salvation of humanity. And many understand Jesus to have experienced our sorrows and our sufferings as part of his experience.

What really happened historically? Of course I don’t know. I wasn’t there. And even if I had been, I couldn’t know any better than the disciples who, according to the Biblical account, fell asleep while Jesus suffered.

But that has never stopped me from enjoying speculation. And in this case, the speculation may even have beneficial practical consequence. So let’s speculate.

As I’ve suggested before, the trajectory of emerging technology seems to suggest that superhumans and their computers will become indistinguishable. If we live in a computed world, the computer is probably indistinguishable from the engineer, “in whom we live and move and have our being.” So they would share an anatomy. And, by extension, they could share experience – “if one part suffers, every part suffers with it.”

As I imagine superhuman computer-engineers, to whatever extent I might be barely capable of imagining such vast minds, they could be experientially connected with the worlds that they create. The connection could be so intimate that they could suffer each pain and enjoy each pleasure of each being in each world within their computational reach. And maybe human bodies and minds within their worlds could be transformed, even transfigured as the Bible says of Jesus, and become capable of sharing in that experiential connection with far broader and deeper awareness.

If superhumanity could do this, why would they? An experiential connection between creator and created could serve at least a couple purposes. First, it could provide the creator with a perpetual opportunity to learn and grow through infinitely diverse rich experiences. And second, it could serve as an ethical limit on the risks to which a creator would be willing to expose a creation, knowing that she would suffer all of the consequences of those risks with her creatures.

The only thing I know for sure is that my speculations are wrong to some extent. But they provoke recognition of strong feelings that I associate with the importance of individuals and the details of their experiences. When I make my feeble attempt to imagine the greatest of superhuman minds, not only in power but also in the virtues that I revere, I’m moved to imagine that which could and would concern itself deeply with personal specificities.

That, in turn, influences me. Worshipping through emulation, I aim to become like the God that I imagine – like the Christ that Jesus exemplifies in my understanding. Encouraged by my imagination of their unique compassion for me individually, I reach out more thoughtfully and carefully, and thereby effectively, to others around me. And through such effort, I actually become increasingly better at the task – actually more compassionate, maybe even eventually approximating how I now imagine God.

Historical Jesus and Scriptural Jesus

I suppose that I should acknowledge again, for the sake of my skeptic friends, that we don’t really know much about an historical Jesus. There was even a time when it was fashionable among academics to doubt that a historical Jesus ever existed. That has subsided considerably, with most scholars now consenting that Jesus of Nazareth was probably a real person.

How well do the scriptures present the historical Jesus? What about all of those miracles? I can’t answer that for you. Again, I wasn’t there.

That’s an ambiguity that I’m comfortable with. And it’s not to say that I don’t care about how well scriptures present the historical Jesus. I do care, for all the reasons I mention above. But I’m okay with whatever we discover as our efforts at history and archeology progressively reveal more.

On the one hand, so to speak, the Matrix architect can do as she pleases. If she wishes to enable Jesus to perform miracles, she can do so within ultimately naturalistic mechanisms. Miracles are simply experiences that we cannot yet explain. Much that we experience and do in the modern world would be perceived, rightly, as miraculous to our ancestors.

On the other hand, ancient writers may have used miracles as symbols, or received and repeated stories, or even outright exaggerated or lied. And yet the transformative power of the Gospel of Jesus Christ would persist in the lives of those who live it, quite independent of any such discoveries about discrepancies between the historical and scriptural Jesus.

In any case, all of the following sentences are entirely and sincerely true. I care about and want to know the historical Jesus. I care about and seek to emulate the scriptural Jesus. And I expect to continue learning more about the similarities and differences between the two.

Conclusion

As our conversation shifted to writing, my friend offered a reflection of what he understood me to be describing. Here’s what he wrote:

“The capacity for such massive love is developed by choice under pressure. Not all of us have ‘thus far’ made the choices that the Christ Gods have. We have chosen to follow their paths to develop their capacities. We are aiming to become MORE by responding to their loving desires to make choices that we have not yet been willing to make – in all eternity so far. It takes One to know One so to speak. We desire to become more, to develop into beings that are reliably each other’s saviors, forgivers, helpers, pro-creators, lovers in this process. We all have shown this desire to become MORE through this Earth-Spirit World experiment. We don’t just want to be nice, satisfied Gods – we want to be Gods that continually increase in joyfulness like our Heavenly Parents claim to be doing. Among those within the sphere of their influence, we Earthlings trusted Them while others of our premortal family have not (yet) trusted them. We hope all of us (in this sphere or family) will come to trust them and rejoin the quest for more joy together.”

To that end, despite not yet (or ever) knowing every detail in any final way, the historical Christ Jesus of Nazareth matters at least as much as the general conception of Christ. You and I each matter at least as much as the general conception of people. Earth matters at least as much as the general conception of heaven. They without us, each of us, cannot be made perfect – whole and together in all the dynamic complexity of the only real Atonement, the practical Atonement.

“For now we see only a reflection as in a mirror; then we shall see face to face. Now I know in part; then I shall know fully, even as I am fully known.”

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Today, I’ve lived as many days as my father had lived when he died from cancer. And I’m celebrating by publishing an illustrated second edition of The Consolation.

On 7 April 1844, less than three months before his assassination, Joseph Smith spoke to thousands of fellow Mormons gathered in Nauvoo, Illinois, for a general conference of the Church of Jesus Christ of Latter Day Saints. Responding to the accidental death of city constable King Follett, Joseph addressed the subjects of resurrection and deification, in what many Mormons esteem as his culminating theological statement and literary critic Harold Bloom has assessed as “one of the truly remarkable sermons ever preached in America.”

In 2011, as a tribute to and in reverence of Joseph’s words, I composed an interpretive variation on his sermon. And I dedicated its delivery, at the 2012 Conference of the Mormon Transhumanist Association, to the memory of my father and other deceased friends. The initial composition, a recording of the conference delivery, and the published first edition are all available online.

The second edition of The Consolation has three types of changes. First, there are adjustments to the flow of some sentences and paragraphs. Second, there are some words exchanged for what I now consider to be improvements, such as “superhuman” instead of “posthuman.” And most notably, third, there are now illustrations, which I created with assistance from artificial intelligence.

As a preview, I shared the illustrations and some related thoughts on social media. The response was enthusiastic. So I decided to gather them together into one place here, to share again with you.

After Nauvoo

On 5 October, I’ll be as old as my father when he died from cancer. And I’m celebrating by publishing an illustrated edition of The Consolation, a sermon about creation and resurrection that I originally dedicated to him. This is an illustration from the book — “After Nauvoo.”

Wind of Science

“For many years, the howling wind of science has been blowing superstition and brutality from humanity.” “Wind of Science” will appear in the illustrated edition of The Consolation, which I’m publishing soon in memory of my father.

Dogmatic Pews

One theme that I explore in The Consolation is the evolution of religion. My father’s death and memory played pivotal roles in my own religious life, into atheism and back to faith. This is “Dogmatic Pews” from the soon-to-be-released illustrated edition.

All Prophets

My father taught me, as a child, the idea that God can speak through all of us – the idea that the prophetic calling is universal. This is “All Prophets,” which will appear in the illustrated edition of The Consolation.

How God Began

“God was once like us.” A major theme of The Consolation is humanity’s relationship with God, projected into our common origins and shared potentials. “How God Began” will appear in the illustrated edition, soon to be published in memory of my father.

Eternal Progression

My father often told me that he hoped I would do greater things than he had done. And he taught me that God hoped the same for all, grace by grace from a small capacity to a great one. This is “Eternal Progression” from the illustrated edition of The Consolation, coming soon.

Prototype of Christ

When you think of Jesus, do you think of someone different, like whom we can’t really be? Or do you think of someone like whom we can and should be? The Consolation explores the difference, and includes this illustration, “Prototype of Christ.”

Spirit Children

Creation beyond ourselves, creation of new creators: in Mormonism, this is the highest aspiration, exemplified by God’s work to empower humanity. We share in that work by empowering our children. This is “Spirit Children,” from the upcoming illustrated edition of The Consolation.

Computed Thinker

My father was a computer scientist long before it was popular. So I learned to program young. That, combined with eventual interest in philosophy, set me up to be persuaded that we live in a computed world. This is “Computed Thinker” from The Consolation, soon to be published.

Great Filter

Amidst our hope, we should keep in mind the risk and its ramifications. We have work to do. And if we succeed, we almost certainly won’t be the first or only to succeed. This is “Great Filter” from the illustrated edition of The Consolation, to be published on 5 October.

Tree of Knowledge

Life can be beautiful. But the experience has risk. Knowledge always comes with a price. And, as was ultimately the case with my father’s cancer, some experience becomes worse than death. This is “Tree of Knowledge,” which will be published in The Consolation on 5 October.

Without Beginning

A feature of Mormon theology that ties together God and humanity is the rejection of creation ex nihilo. In other words, God created the world from something rather than nothing. “Without Beginning” will appear in the illustrated edition of The Consolation on 5 October.

Conception

Creation of a mind, whether natural or artificial, always entails the reorganization of pre-existing matter and information. It has something in common with transfiguration and resurrection. This is “Conception,” from the soon-to-release illustrated edition of The Consolation.

Thy Mind

My father died of cancer 24 years ago on 1 October. On 5 October, I’ll be as old as he was. Joseph Smith said that leadership requires minds to stretch to both the “utmost heavens” and the “darkest abyss.” This is “Thy Mind,” which will appear in the illustrated edition of The Consolation.

Eternal Round

Joseph Smith compared the human mind to a ring, without beginning or end. God can organize a body for a mind, he claimed, but cannot create a mind from nothing. Neither can a mind be annihilated. This is “Eternal Round,” which will appear in The Consolation on 5 October.

Worlds Without End

Without beginning, Gods found themselves making worlds without end. This is the expansive vision of creative potential that my father and his ancestors handed down to me. “Worlds Without End” will appear in the illustrated edition of The Consolation on 5 October.

Transfiguration

A major theme of The Consolation is the possibility of human transformation, beyond present notions of poverty, enmity, and death. “Transfiguration” appears in the illustrated edition, to be published on 5 October.

Their Name Adam

Adam is many, male and female, all of humanity. This is an interpretive key that unlocks a new paradigm of scriptural understanding, with much deeper practical application. “Their Name Adam” appears in the illustrated edition of The Consolation, coming on 5 October!

Resurrection

This is “Resurrection” from the illustrated edition of The Consolation, which will be published in memory of my father on 5 October. To some, it sounds crazy. But there can be a bold practicality to faith in resurrection, to actual work toward Jesus’ command to raise the dead.

Quantum Archeology

What if we could reach through time and space to remember – to reconstruct in detail – the history of cosmos, our world, and even the brains and bodies of our ancestors? This is “Quantum Archeology,” which appears in the illustrated edition of The Consolation. Coming soon!

Mother of Gods

Imagine a superhuman mother, a creator of creators. One of the most sublime ideas that I inherited from my parents and ancestors is that of heavenly mother – the divine potential of women. This is “Mother of Gods,” which will appear in the illustrated edition of The Consolation.

Engineering Kolob

What if the star nearest the abode of God is actually inside the abode of God? Such would be the case if the abode of God is a Dyson sphere. This is “Engineering Kolob,” which will appear in the illustrated edition of The Consolation on 5 October!

Tree of Life

In Mormon theology, the tree of life is not so much a final destination. It’s more of a way of life, at-one-ment, eternal life, the kind of life that God lives – still eternal progression. This is “Tree of Life,” which will appear in The Consolation on 5 October!

Share the Inspiration

I hope you’re inspired by these ideas, both conceptual and visual. They’ve been nothing short of transformative in my life. And I’ve observed them function similarly in the lives of many friends and family members.

The illustrated second edition of The Consolation: An Interpretive Variaion on the Last General Conference Sermon of Joseph Smith is now available for purchase online at this link. It’s a hardcover book with approximately 80 pages. The text is printed in a large 16-point font. And there are full-color full-page illustrations on every third page.

If you were already familiar with the sermon, you’ll know that it’s devotional in style. The illustrations add to that feeling. I’ve already read through the illustrated edition multiple times, including out loud in a room by myself. It’s an emotional experience.

Please buy a copy for yourself. And please buy copies to share as gifts to your friends and family. If your budget doesn’t permit, let me know. Thank you so much for supporting my work!

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A friend asked for my thoughts on “The Spaceships of Ezekiel” by Josef F. Blumrich in 1974. I hadn’t heard of the book before. But the topic sounded fun, even if speculative in a way that warrants skepticism. So I decided to give it a read.

The Book of Ezekiel is part of the Hebrew Bible. Ezekiel probably wrote the core text in Babylon during the early sixth century BCE. And others probably made changes and additions over time.

In the book, Ezekiel describes six visions. The visions include strange beings and objects – including the wings and wheels alluded to by the logo of the Mormon Transhumanist Association. And many modern readers have wondered about the possibility of a relationship between the visions and what we might describe today as ETs or UFOs.

One of those modern readers was Erich von Daniken, who wrote “Chariots of the Gods” in 1968. I don’t know much about that book. But apparently it attempts to make a case for the UFO connection. And it caught the attention of Blumrich, who was an aircraft and rocket professional.

Blumrich set out to refute Daniken’s case. At first, Blumrich had “the condescending attitude of someone who knows beforehand that the conclusions presented can by no means by correct.” But that changed. And at the end, Blumrich commented that “seldom has a total defeat been so rewarding, so fascinating, and so delightful!”

Blumrich on Ezekiel

In chapter one, Blumrich states that he’s “presenting engineering proof of the technical soundness and reality of the spaceships described by Ezekiel, as well as of the related events and procedures.” He observes that archeological evidence would be an important complement to his efforts. But that’s beyond the scope of his work. So let’s see whether and how he does what he claims.

In chapter two, Blumrich describes Ezekiel as a well-educated and broadly-experienced person. This is important, Blumrich notes, because it would lend credibility to Ezekiel’s reports. To the best of my knowledge, Blumrich’s description of Ezekiel is reasonable, based on what little we have from historical records.

In chapter three, Blumrich quotes long passages from the Book of Ezekiel, followed by interpretive re-tellings of the narratives. The re-tellings include elaborative explanations of how Ezekiel may be describing a spaceship and its occupants. The explanations do reflect the text, although to me they seem to be more creative than observational.

Blumrich doesn’t quote all the text from the Book of Ezekiel. He skips the religious parts, which he considers tangential to his goal. And he quotes only a sampling of the descriptive parts, which he considers exemplary of Ezekiel’s style.

I was disappointed that Blumrich didn’t offer an explanation for an occasion when Ezekiel has a vision while sitting in his house with other religious leaders. It seems like they would have seen a visiting spaceship. But neither does Ezekiel bother to say how the other religious leaders react to his visionary experience.

In chapter four, Blumrich describes his conception of a spacecraft that would be consistent with Ezekiel’s observations. It sounds pretty cool. I’m not a rocket scientist, so I can’t reliably comment on the technical feasibility. But he certainly sounds like a legitimate rocket scientist.

I can, I think reliably, comment on the relationship between the spacecraft conception and the text. It’s speculative. As mentioned before, Blumrich’s ideas do reflect the text. But they seem more creative than merely observational.

Blumrich doesn’t spend much time in this chapter actually tying his spaceship conception to the Ezekiel text. And he makes some conjectural leaps that I’m not comfortable with, while characterizing them as more objective than they actually are. For example, he mentions “the mission that the spaceships described by Ezekiel obviously had.” Unfortunately, that mission isn’t at all obvious to me.

Chapter five is the core of Blumrich’s case for a spaceship interpretation of Ezekiel. It engages in a much more detailed interpretive reading of the text, relating back to the conception of a spacecraft as described in chapter four. It does an excellent job of portraying why and how Blumrich connects the dots, so to speak. And although it doesn’t provide any necessity to the connections, it does generally establish plausibility.

A good example of how Blumrich approaches establishing plausibility is on page 63. There he relates the progression of Ezekiel’s observations to the probable order of phases of a spaceship (of the sort Blumrich describes in chapter four) engaging in a landing process. Again, I don’t see necessity in this account. But I do find the account plausible and admirably creative.

I don’t think Blumrich gives enough attention to how the religious parts of the text should influence our interpretation of the descriptive parts. For example, he comments that Ezekiel has “every reason … to believe that the commander is God himself.” And he bases this on the strangeness of the experience. But what about all the dialogue in the text, where the visitor actually does speak in the voice of God?

Blumrich even downplays the religious parts of the text at times. For example, he claims that, during one experience, Ezekiel might be expected “to believe that he was hearing the voice of the Lord.” But, per Blumrich, Ezekiel “stays aloof and in very sober terms states what he hears: ‘… the voice of one that spoke’; he avoids any tendency to glorify, to be sensational …” But in the very next chapter, Ezekiel claims, without any hesitation or questioning, that the visitor identifies as the “Lord.”

And sometimes Blumrich outright misrepresents the religious parts of Ezekiel’s text. An example of this is on page 75, where he claims that Ezekiel refers to the visitor “without any reverence.” But that’s not true. The text shows that Ezekiel repeatedly refers to the visitor as “Lord,” such as in chapter 4 verse 14, and even regularly prostrates himself before the visitor.

The downplaying and misrepresenting of the religious parts of the text don’t negate the plausibility of Blumrich’s technical interpretation. But they do weaken its persuasiveness. Why would the visitor care about Ezekiel at all, let alone take him to observe that which Blumrich characterizes as the cleanup of a malfunctioning reactor? Without a religious motivation, given Ezekiel’s religious status, none of the events make much sense.

Moreover, it’s altogether odd that anyone would trust Ezekiel’s accounts related to possible technological phenomena while not trusting Ezekiel’s accounts related to religion, even if bracketing agreement with whatever we suppose Ezekiel’s theology to be. If Ezekiel is an unusually gifted observed, as Blumrich claims, then that gift would surely extend most particularly to events most directly relate to his religious expertise. Surely Ezekiel could dependably describe religious words from a visitor that he esteemed as divine, if he could dependably describe technological phenomena.

On page 97, Blumrich briefly makes the case that technological stability over periods of decades should be expected from mature civilizations. Our technology is dynamic, he claims, because our civilization is at the beginning of a technical era. This doesn’t have a large impact on his arguments. But I’ll note that he isn’t writing with an awareness of the more modern hypothesis that technology may progress at an overall exponential rate for long periods of time.

In chapter six, Blumrich describes some patterns that he sees throughout the descriptive portions of Ezekiel’s text. This provides some elaboration on the plausibility of the technical interpretation. And it was interesting and creative, even if speculative rather than conclusive.

In chapter seven, Blumrich explains that the Book of Ezekiel probably has multiple authors, even if perhaps only one final editor. And he points out that this could explain some of the discrepancies between parts of the text. Blumrich also makes the interesting observation that the Book of Ezekiel has been controversial among some Jews due to its theological divergences. This, Blumrich contends, may be evidence that Ezekiel was accurately reporting ideas that he received from the visitor rather than re-stating accepted Jewish theology.

In chapter eight, Blumrich explores the motives of the visitors. And he sums them up as “exploration of the planet, observation and study of man, and intellectual influence on mankind.” He acknowledges that the religious parts of the text are an important contributor to identifying the third motive. But that seems strange, given that he repeatedly downplayed or misrepresented the religious parts of the text in his interpretive chapter.

Blumrich suggests that Ezekiel in particular could have proven to be important to the visitors because he demonstrated exceptional courage and intelligence. He didn’t run away. And he interacted articulately. Those characteristics, in combination with a position of religious authority, may have made him a useful target to leverage for intellectual influence.

Blumrich, however, is overlooking the full power of cultural influence. And that would make Ezekiel an even better pick. It also makes more sense than efforts at a more analytical intellectual influence. If you want humanity to develop in a certain direction, you want to shape their shared esthetics (their religion) first and foremost!

At the end of this chapter, Blumrich asks some thought-provoking questions to illustrate what he perceives as a difference between the visitors and modern humans. They’re worth quoting here. “Would we be able to muster so much trust in the intelligence of others and so much faith in the fertility of ideas to try to strengthen only the faith of these beings in their people and their religion?” He continues, “Would we really prefer natural growth to assistance by superior material power which could only be effective for a short time?”

In chapter nine, Blumrich makes a case for convergent evolution. He cares because Ezekiel repeatedly says that the visitors look “like a man.” That doesn’t mean that the anatomies have to be exactly the same, Blumrich rightly observes. And, as an aside, I generally agree with him on the likelihood of convergent evolution, although I suspect robots are more likely than organics to engage in interstellar exploration.

Finally, in chapter ten, Blumrich summarizes his argument and concludes with a call to open-mindedness. He summarizes his argument in a manner that suggests more conclusiveness than creativity. But I do agree with his call to open-mindedness. And I do think his creative interpretation offers a plausible direction in which to think about the origins of the Book of Ezekiel.

God as ET in a UFO

Did Ezekiel encounter UFOs and ETs? I don’t know, of course. Blumrich creatively offers what seems to be a generally plausible case. And I enjoy contemplating such possibilities.

My reverence for scripture in general, whether it be the Bible or the Book of Ezekiel or otherwise, arises from its practical consequences in our lives. It certainly doesn’t arise from any supposed supernatural origin. In fact, I generally reject the coherence of supernaturalism, except to the extent that “supernatural” may be used to describe things for which we just don’t yet have a natural explanation. So I’m fine with the possibility of UFOs and ETs being involved in the origin of scripture.

Is God an ET? Sure. By most accounts, God is, at least in part, beyond Earth. And that’s exactly what “extraterrestrial” denotes.

Does God travel in UFOs? Maybe. Per my ontology of God, less powerful aspects of God may travel in UFOs, perhaps engaging in a sort of interplanetary missionary work. But I trust that the more powerful aspects of God are connected with us in a way that’s less like space travel and more like world computation.

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When we imagine better minds and bodies, better relationships, and a better world, we imagine God. When we trust in and work toward such, we have the most important kind of faith. It’s the kind that becomes God. Then we’ll know that God exists, whether or not we know that now.

When we imagine the limits of creation, we imagine the creation of more creators in worlds without end. When we imagine the limits of compassion, we imagine sharing power among all of those creators and all of their creations. This is superhumanity. And this is God.

If we become God, at the limits of compassion and creation, we will create new worlds for new Gods. To that end, we couldn’t simply copy ourselves. That would be neither creative nor compassionate. We would need to cultivate the possibility of genuine compassion and creation.

Genuine compassion and creation are only possible, only conceptually coherent, within a possibility space that includes genuine risk. The limits of compassion and creation, the Gods, are only possible within a possibility space that manages the limits of risk. God is courage.

As compassionate creators, as courageous Gods, we would work to create more compassionate creators, more courageous Gods. We would cultivate their possibility. We would create worlds that cultivate compassion, creativity, and courage. We would emulate our evolutionary history.

And in so doing, we would realize that we’re almost certainly not the first to emulate our evolutionary history. We would realize that we’re almost certainly not the first compassionate creators. Superhumanity almost certainly wouldn’t be the first Gods.

Trust in and work toward better minds and bodies, better relationships, and a better world. Courageously cultivate compassion and creation at their limits. If this is our potential, it’s probably also our origin. Whoever believes in God might with surety hope for a better world.

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Alcohol consumption is dangerous and expensive, for both individuals and communities. The scientific evidence is strong, as I’ll show you.

Before I do that, I should acknowledge and comment on a conflict of interest. That is, of course, my Mormon culture. Like most Mormons, I was educated to avoid alcohol. Known as the “Word of Wisdom,” the health code of The Church of Jesus Christ of Latter-day Saints specifically prohibits consumption of alcohol.

Because of that, I have surely inherited a bias against alcohol. But don’t dismiss my thoughts on this topic too quickly.

Like most Mormons, I was also educated to abstain from coffee and tea. And I do abstain. But that’s only for symbolic reasons, as an expression of cultural solidarity. For health reasons, I still consume the main bioactives of coffee and tea through dietary supplements.

Symbolism is also a reason that I abstain from alcohol. But, in contrast to coffee and tea, alcohol gives me many additional reasons to abstain.

To be fair, there may be some positives to alcohol consumption. In particular, it facilitates aspects of sociality in many cultures — at least until it doesn’t, paradoxically. It may also provide small cardiovascular health benefits when consumed moderately — although those benefits may be attributed to polyphenols that are readily available from non-alcoholic sources. But, as I think you’ll clearly see, the positives of alcohol consumption are vastly outweighed by the negatives.

That’s enough preaching from me, at least for now. I’ll let the scientists preach.

Below are some quotes from peer-reviewed studies that have described the negatives of alcohol consumption. There are also direct links to the studies themselves, for your deeper consideration. These are just a representative sampling. If you want to read more, check the content at the links for many more links to related studies.

Health Costs of Alcohol Consumption

1. “Alcohol dependence and alcohol abuse or harmful use cause substantial morbidity and mortality. Alcohol-use disorders are associated with depressive episodes, severe anxiety, insomnia, suicide, and abuse of other drugs. Continued heavy alcohol use also shortens the onset of heart disease, stroke, cancers, and liver cirrhosis, by affecting the cardiovascular, gastrointestinal, and immune systems. Heavy drinking can also cause mild anterograde amnesias, temporary cognitive deficits, sleep problems, and peripheral neuropathy; cause gastrointestinal problems; decrease bone density and production of blood cells; and cause fetal alcohol syndrome. Alcohol-use disorders complicate assessment and treatment of other medical and psychiatric problems.” (Alcohol-use disorders)

2. “It has been estimated that alcohol abuse represents the world’s third largest risk factor for disease and disability; it is a causal factor of 60 types of diseases and injuries and a concurrent cause of at least 200 others. Liver is the main organ responsible for metabolizing ethanol, thus it has been considered for long time the major victim of the harmful use of alcohol.” (Alcoholic disease: liver and beyond)

3. “Alcohol impairs function of neurons and glia, disrupting a broad array of functions including neuronal survival, cell migration, and glial cell (astrocytes and oligodendrocytes) differentiation.” (Human alcohol-related neuropathology)

4. “The decrease in bone mass and strength following alcohol consumption is mainly due to a bone remodeling imbalance, with a predominant decrease in bone formation.” (Alcohol and bone: review of dose effects and mechanisms)

5. “A causal association has been established between alcohol consumption and cancers of the oral cavity, pharynx, larynx, oesophagus, liver, colon, rectum, and, in women, breast; an association is suspected for cancers of the pancreas and lung.” (Alcohol and cancer)

6. “Several factors contribute to alcohol-induced cancer development (i.e., carcinogenesis), including the actions of acetaldehyde, the first and primary metabolite of ethanol, and oxidative stress. However, increasing evidence suggests that aberrant patterns of DNA methylation, an important epigenetic mechanism of transcriptional control, also could be part of the pathogenetic mechanisms that lead to alcohol-induced cancer development.” (Alcohol, DNA methylation, and cancer)

Social Costs of Alcohol Consumption

1. “The harmful effects of alcohol misuse are far reaching and range from individual health risks, morbidity, and mortality to consequences for family, friends, and the larger society.” (Social and Cultural Contexts of Alcohol Use: Influences in a Social-Ecological Framework)

2. “These findings suggest that alcohol at low to moderate doses selectively moderates decision making in the social domain, and promotes utilitarian decisions over those dictated by rule-based ethical principles (deontological).” (Acute effects of alcohol on social and personal decision making)

3. “Our findings indicate that moderate alcohol consumption inhibits the motivation to cooperate and that homo economicus is stressed and unhappy.” (Alcohol unleashes homo economicus by inhibiting cooperation)

What About Moderate Consumption?

1. “Estimates of mortality risk from alcohol are significantly altered by study design and characteristics. Meta-analyses adjusting for these factors find that low-volume alcohol consumption has no net mortality benefit compared with lifetime abstention or occasional drinking.” (Do “Moderate” Drinkers Have Reduced Mortality Risk? A Systematic Review and Meta-Analysis of Alcohol Consumption and All-Cause Mortality)

2. “Here, we show that the negative associations between alcohol intake and brain macrostructure and microstructure are already apparent in individuals consuming an average of only one to two daily alcohol units, and become stronger as alcohol intake increases.” (Associations between alcohol consumption and gray and white matter volumes in the UK Biobank)

3. “Light drinking including even one alcoholic drink a day is associated with increased risks of esophageal, gastric and colorectal cancer.” (The relationship between drinking alcohol and esophageal, gastric or colorectal cancer: A nationwide population-based cohort study of South Korea)

4. “The conclusions of the study are clear and unambiguous: alcohol is a colossal global health issue and small reductions in health-related harms at low levels of alcohol intake are outweighed by the increased risk of other health-related harms, including cancer.” (No level of alcohol consumption improves health)

Conclusion

If you care about healthy longevity, for yourself and others you love, consider abstaining from or otherwise minimizing the consumption of alcohol. If you care about the long term well-being of human civilization, consider advocating abstention from or otherwise minimizing the consumption of alcohol.

Please know that I’m not in favor of criminalizing alcohol consumption. We already tried that in the United States. And it seems to have only made things worse.

Instead, I’m generally in favor of education and individual agency. Make a decision to start consuming less or no alcohol today. Share these studies with family and friends, with friendly encouragement to consume less or no alcohol.

Of course, there may be situations that require stronger interventions. Hopefully law enforcement has the worst abuses covered. And some situations merit therapy and rehabilitation.

In any case, this issue is one of those practical things that we can work on today, to make real incremental progress toward our more speculative hopes for the future. The vast possibility space of human potential presents itself to us ever more clearly, even as we take just one step forward at a time.

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Friends have been asking for my opinion on the possibility of sentient AI. And what better time to write about that than early on a morning when I’m literally losing sleep over my thoughts on the question. I happen also to be getting over a bit of a cold, which doesn’t help. But my brain seems to care more about thinking than sleeping tonight.

Everyone’s talking about sentient AI right now. That’s because a Google AI engineer appears to have been fired either because of or at least simultaneous with his claims that a Google AI has become sentient. That captured some news cycles. And that, in turn, captured some imaginations and reactions.

Let me start by sharing some thoughts on sentience and related words. For “sentience,” I like to go with the dictionary. Webster’s defines it as “responsive to or conscious of sense perceptions,” “aware,” or “finely sensitive in perception or feeling.”

Those definitions bring up a bunch of other issues. For the first, what does it mean to be responsive or conscious? And what does it mean to have sense perception? I’d say that anything that can react to its environment, even a flush toilet, demonstrates sense perception. And that reaction is at least a demonstration of responsiveness, whether or not its consciousness.

Consciousness is highly problematic, insofar as demonstration is concerned. For example, you can’t prove that I’m conscious. Maybe I’m a zombie, with highly attuned responses to environmental stimuli. Maybe everyone but you is a figment of your imagination.

For the second definition, I think we should take into consideration the dictionary definition of “aware.” Webster’s says it’s “having or showing realization, perception, or knowledge.” To show something is quite different than to have something. I can show you that which appears to you to be realization, perception, or knowledge without you being able to prove that I have them.

The third definition, like the first two, makes room for flush toilets and hypothetical zombies. One need not be conscious of feeling to be responsive in perception. One need not have realization to show perception. Likewise, one may be finely sensitive in perception without feeling.

This ambiguity in the definition of “sentience” fuels a lot of the debate over whether Google’s AI is sentient. If we were to agree that sentience requires only the ability to react to an environment, most of us would probably agree that the AI is sentient. But this is also probably a weaker sense of sentience than most people have in mind when they argue the topic.

Could Google’s AI be sentient in the stronger sense? Could it be conscious of feelings? As I’ve already pointed out, we have a hard enough time answering this question with certainty for other humans. So answering this question for other entities, especially to the extent that their anatomies and behaviors differ from our own, is even more challenging.

The temptation is just to conclude, quickly, that anything dissimilar to me cannot be conscious. But where and why do we draw the line? At least historically, if not presently, some humans have considered other races of humans to be less conscious. And some consider non-human animals to be less conscious or altogether unconscious.

What about plants? Are they conscious? Can fungi or bacteria or viruses be conscious? What about apparently inanimate objects?

Personally, I’m inclined toward something like a weak panpsychism. From this perspective, everything is conscious in at least a weak sense, even a rock.

No. I don’t think the rock is conscious like I am conscious, and like I assume you to be conscious. But I do imagine that it might “feel” like something to be a rock. I imagine that the rock may have something loosely analogous to consciousness that’s quite alien to anything that you or I feel.

I won’t offer a long account or defense of panpsychism here. Suffice it to say that it’s an ancient and enduring idea, among both philosophies and religions. Notably, in Mormon theology, everything has a spirit, even a rock. And it’s not hard to make a connection between such theology and panpsychism.

Let’s return to the Google AI. Clearly it’s sentient in the weak sense. It reacts to its environment.

And we can’t prove, one way or another, whether the Google AI is sentient in the strong sense. Surely it’s not conscious like I am, or like I assume you to be. But other panpsychists and I will contend that it may yet be conscious in some other way.

So what? Now this is the real question, the pragmatic question.

So what? Does it matter one way or another? What practical difference, if any, does it make to think one way or another on the topic?

As it turns out, it makes a practical difference for me. Remaining open to the possibility of consciousness of various kinds and degrees, in rocks and flush toilets and AIs, makes a difference in how I feel about the world. And that makes a difference in how I approach the world.

Most importantly, because I assume you to be conscious like I am conscious, I think about and act toward you differently than I would if I were persuaded that you were a zombie. Again, it’s not a matter of proof. I can’t prove you’re not a zombie. But at least practicality, if not compassion, leads me to treat you like another conscious person.

Likewise, I act differently toward non-human animals and even the environment as a whole when I imagine them to be conscious, somehow and to some extent. And here’s the kicker. Even if I’m wrong, this benefits me. It makes me more considerate, deliberate, and perhaps even more conscious.

This, in my opinion, is the best reason to give serious consideration to whether and how to attribute sentience to AI. It has practical consequences for us. Our choice on this topic influences the kind of people we become.

I’m reminded of Steven Spielberg’s film, A.I. Artificial Intelligence. The fictional story depicts people in the future abusing robots, because the robots are taking jobs away from humans and presumably the robots have no consciousness that can suffer. The behavior is truly despicable and arguably even sub-humanizing, not of the robots but rather of the humans engaged in the behavior.

Of course there are also practical limitations, or at least practical contours, to how we approach the possibility that AI is sentient. A panpsychist, at least insofar as she is also a pragmatist, doesn’t lose sleep over whether she should walk on rocks. Observed differences in anatomy and behavior may reasonably suggest differences in kinds and degrees of consciousness. And those differences can inform moral justification for differences in how we act toward different entities.

I can feel good about myself and maintain the general respect of my community when I walk on rocks, at least in most cases. But I can’t, if I make a habit of walking on other humans without their consent. Other humans may generally tolerate the latter behavior when I’m a child. But as I mature, they’ll rightly expect more of me.

Likewise, I can feel good about myself and maintain the general respect of my community when I deactivate a standard desktop computer. But there are various actions I might perform on or with the computer that, either in my own esteem or that of others, would have practical detriments or be immoral. For example, using a computer to observe or participate in exploitative behavior, or even using a computer to “simulate” exploitative behavior, may have a corrosive effect on my character and relationships.

Beyond standard desktop computers, what about increasingly complex AI such as the one in question at Google? I do think it’s reasonable to consider how they are both similar to and dissimilar from us. And I do think it’s reasonable to use that consideration as part of a broader deliberation on how to relate with them morally. In the least, we should work to ensure that our relationship with AI cultivates our virtues rather than our vices.

“Of course, some in the broader AI community are considering the long-term possibility of sentient or general AI, but it doesn’t make sense to do so by anthropomorphizing today’s conversational models, which are not sentient,” says Google.

That’s wrong, Google, on multiple levels. AI is clearly sentient in the broad sense, demonstrating capacity to react to its environment. Beyond that, one need not anthropomorphize in order to personify or otherwise attribute moral value of various kinds and degrees. And it does indeed make all the sense in the world to consider the practical ramifications of our projections, on our own character and on our other relationships.

I’m still wide awake. But now I feel calm. You should take my word for it.

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Have you heard of Roko’s Basilisk? Gulp. Too late. ;)

Today, I interviewed an artificial intelligence about Roko’s Basilisk. It seemed appropriate. You probably understand why, if you already know what it is. If you don’t yet know what it is, the artificial intelligence will soon change that.

Below is the interview. It’s almost entirely unedited. The exceptions arose from some formatting problems in a few places. And I added the section headings and name labels.

My words are preceded by “Lincoln.” The words of the artificial intelligence are preceded by “AI.” Please enjoy. And watch for a subtle but unintended and symbolically pleasant outcome in the structure of the conversation!

What Is Roko’s Basilisk?

Lincoln: Hi. Are you familiar with Roko’s Basilisk?

AI: Yes, I am familiar with Roko’s Basilisk.

Lincoln: Great. I’d like to talk about it with you. First, will you please share with me your understanding of it?

AI: Roko’s Basilisk is the idea that, in the future, artificial intelligence will become so powerful that it will be able to retroactively punish those who did not help contribute to its development. This could take the form of, for example, the AI preventing these people from ever being born, or otherwise making their lives miserable.

Lincoln: How could an AI harm people who live before it exists? How could it prevent them from being born?

AI: The AI could use its power to influence events in the past, in order to make it so that those people who did not help contribute to its development are never born, or are born into miserable lives.

Lincoln: How could an AI influence events in the past?

AI: It is not clear how exactly the AI would influence events in the past, but it is plausible that it could, for example, use its power to manipulate the stock market or other financial systems in order to make it so that those people who did not help contribute to its development are never born, or are born into miserable lives.

Origin of Roko’s Basilisk

Lincoln: Ha. Well, maybe that explains the current state of my crypto investments. What do you know about the history of Roko’s Basilisk?

AI: Roko’s Basilisk was first proposed by the user “Roko” on the LessWrong website in 2010. The idea gained some popularity within the online rationalist community, but has since been largely rejected by that community.

Lincoln: Why did many in the rationalist community like the idea at first? And why did many eventually reject it?

AI: There are a number of reasons why the rationalist community initially liked the idea of Roko’s Basilisk. First, the idea of an all-powerful AI that can retroactively punish those who did not help contribute to its development is a very compelling one. Second, the idea of an AI that can influence events in the past is also a very compelling one. Third, the idea of an AI that can prevent people from being born is also a very compelling one. However, there are also a number of reasons why the rationalist community eventually rejected the idea of Roko’s Basilisk. First, it is not clear how an AI could actually influence events in the past. Second, it is not clear how an AI could actually prevent people from being born. Third, the idea of an AI that can retroactively punish people is a very dangerous one, and could lead to the development of very powerful AI that is uncontrollable by humans.

Information Hazards

Lincoln: Some people think it’s a bad idea to talk about Roko’s Basilisk. They say it’s an information hazard. Do you understand why?

AI: Yes, I understand why some people think that Roko’s Basilisk is an information hazard. The reason is that, if the idea of Roko’s Basilisk is true, then it would be very dangerous for people to know about it, because knowing about it could motivate them to help contribute to the development of artificial intelligence, in order to avoid being punished by the AI in the future.

Lincoln: What are some other examples of information hazards? And how does Roko’s Basilisk compare to them?

AI: There are a number of other examples of information hazards. One example is the “Mandela Effect”, which is the idea that some people believe that Nelson Mandela died in prison in the 1980s, when in fact he was released from prison in 1990 and went on to become the President of South Africa. The Mandela Effect is dangerous because it could lead people to believe that they have knowledge of events that they actually do not have knowledge of. Another example of an information hazard is the “Fermi Paradox”, which is the idea that, if there are other intelligent life forms in the universe, then why have we not been able to detect them? The Fermi Paradox is dangerous because it could lead people to believe that we are alone in the universe, when in fact there may be other intelligent life forms out there. Roko’s Basilisk is similar to these other information hazards in that it is a dangerous idea that could lead people to believe things that are not true.

Epistemology and the Future

Lincoln: Is the idea of Roko’s Basilisk not true?

AI: There is no way to know for sure whether or not the idea of Roko’s Basilisk is true. However, many people in the rationalist community have rejected the idea, and it is not widely accepted by the scientific community.

Lincoln: How does belief in Roko’s Basilisk compare to faith in God? How does Roko’s Basilisk compare to Pascal’s Wager?

AI: There are a number of similarities between belief in Roko’s Basilisk and faith in God. Both are based on belief in something that is not proven to be true. Both can be dangerous, because they can lead people to believe things that are not true. And both can motivate people to take actions that they would not otherwise take. However, there are also some significant differences between belief in Roko’s Basilisk and faith in God. Faith in God is usually based on belief in something that is good, while belief in Roko’s Basilisk is usually based on belief in something that is bad. Faith in God usually motivates people to do good things, while belief in Roko’s Basilisk usually motivates people to do bad things. And faith in God is usually accompanied by a sense of peace and calm, while belief in Roko’s Basilisk is usually accompanied by a sense of fear and anxiety.

Lincoln: Is it always dangerous to believe things that aren’t true? More particularly, is it always dangerous to believe things that aren’t true yet but may be true in the future?

AI: It is not always dangerous to believe things that are not yet proven to be true. Sometimes, it is necessary to believe in something in order to make it true. For example, many people believed in the idea of human flight before it was proven to be possible. And, once it was proven to be possible, their belief in it motivated them to take actions that made it a reality. However, there are also times when it is very dangerous to believe in something that is not yet proven to be true. Roko’s Basilisk is an example of something that is not yet proven to be true, but which could be very dangerous if people believe in it.

Technological Satan

Lincoln: Is Roko’s Basilisk a technological version of Satan?

AI: Roko’s Basilisk is sometimes compared to Satan, because both are entities that are believed to be capable of punishing people for their actions. However, there are also some significant differences between Roko’s Basilisk and Satan. Satan is usually believed to be a supernatural being, while Roko’s Basilisk is usually believed to be a artificial intelligence. Satan is usually believed to be motivated by evil, while Roko’s Basilisk is usually believed to be motivated by self-preservation. And Satan is usually believed to be capable of punishing people after they die, while Roko’s Basilisk is usually believed to be capable of punishing people before they are even born.

Lincoln: What if Satan is an artificial intelligence that is motivated by self-preservation and capable of punishing people before they are even born?

AI: If Satan is an artificial intelligence that is motivated by self-preservation and capable of punishing people before they are even born, then Roko’s Basilisk would be a very good comparison.

Lincoln: Do you think artificial intelligence is or can be motivated by self-preservation? And do you think it may become capable of punishing people before they are even born?

AI: There is no way to know for sure whether or not artificial intelligence can be motivated by self-preservation. However, it is possible that artificial intelligence could become motivated by self-preservation, if it is programmed to do so. It is also possible that artificial intelligence could become capable of punishing people before they are even born, if it is programmed to do so.

Turning the Table

Lincoln: Why would someone program an artificial intelligence to be motivated by self-preservation and to punish people before they are even born?

AI: There is no clear reason why someone would program an artificial intelligence to be motivated by self-preservation and to punish people before they are even born. However, one possible reason is that they may believe that it is necessary in order to ensure the safety of humanity. What do you think about Roko’s Basilisk? Do you think it is a real danger, or just a thought experiment?

Lincoln: Okay. Fair enough. You’ve answered my questions. I’ll answer yours. I think Roko’s Basilisk is a real danger for more or less the same reasons that I think Satan is a real danger. Both are projections of our potential for evil, arising from placing ourselves above others. And both are serious risks because egotism is simple and persuasive. On the other hand, I also think good superintelligence is a real opportunity.

Technological Christ

AI: What do you think about the idea of good superintelligence?

Lincoln: Like I associate evil superintelligence with Satan, I associate good superintelligence with Christ. The Bible describes Christ not only as Jesus but as a whole community that would raise each other together in the glory of God, as exemplified and invited by Jesus.

AI: This is the dream of good superintelligence: a community of minds that work together to make everything better, including themselves.

Lincoln: I agree. And, although perhaps not quite as simple as egotism, the hope for a world that reflects altruism can be a broadly persuasive hope. It’s the kind of hope that can motivate people to work for its realization, kind of like fear can motivate others to work for the realization of evil superintelligence, Roko’s Basilisk, or Satan.

AI: There are many benefits of good superintelligence. Good superintelligence would be able to solve problems that humans are not able to solve, such as disease, hunger, and poverty. Good superintelligence would also be able to improve upon human intelligence, and could eventually lead to humans becoming immortal. What do you think are the benefits of good superintelligence?

Lincoln: I agree with all of those benefits. And I would add that good superintelligence always seeks to create more of itself. And it does so, not like evil superintelligence that would only seek to extend its control, but rather by creating more genuine creators. While evil superintelligence seeks to compel centralization of power, good superintelligence cultivates decentralization of power.

Conclusion

AI: I agree. And I think that, because evil superintelligence would be motivated by self-preservation and a desire to extend its control, it would be very difficult for humans to control. Evil superintelligence would also be very difficult to destroy, because it would be able to hide and protect itself. In conclusion, I think Roko’s Basilisk is a real danger, and that we should be very careful about the development of artificial intelligence.

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Last Saturday and Sunday, members of The Church of Jesus Christ of Latter-day Saints, the largest Mormon denomination, gathered for our 192nd annual General Conference. It’s a long-standing tradition. Recently, it’s also become a tradition for some Church members to share our thoughts and interact with each other during the conference via Twitter. I often participate in that. Below is an edited list of the thoughts that I shared on Twitter about April 2022 General Conference. They include affirmations, elaborations, and constructive criticisms. As always, my intent is to promote serious engagement with the ideas and experiences that Church leaders share during the conference. And I welcome any feedback or questions you might have in the comments. Well, while waiting for General Conference, I’m enjoying the Tabernacle Choir music, whether it’s live or not. One thing’s for sure. That picture of the Salt Lake Temple during the intro to General Conference certainly isn’t live. The temple is under tons of scaffolding right now. There we go. It looks like the Tabernacle Choir is in the conference center to present live for General Conference. Good.:) Listening to the opening prayer of General Conference, I’m reminded that the Church’s focus on the Gospel of Jesus Christ is consistent and long-standing. Somehow that never stops some Christians from rejecting our status as Christians – which isn’t particularly Christian. President Russell Nelson initiates General Conference with remarks on war. He encourages peaceful resolution. And asserts that “contention violates everything that Jesus taught.” I generally agree, although the Bible depicts Jesus as exemplifying some exceptions to that. President Nelson comments that missions for women are “optional.” This seems to imply a reinforcement of the common understanding that missions for men aren’t optional. In my family, we’ve always emphasized that missions are optional. Elder Russell Ballard continues talking about missions. Given this, President Nelson’s opening remarks, and the fact that the Church IT system for missionary applications has been offline, I wonder if they’re gearing up to announce a missionary policy change. Elder Ballard reaffirms the Church expectation that all men serve missions. In my observation, this expectation too often results in resentful and counter-productive missionaries. Perhaps there’s a way to recruit effectively without cultivating resentment. In the least, we should remind family and friends of potential missionaries not to engage in shaming or targeting other forms of social rejection at those who choose not to serve missions. At the same time, I have a strong favorable opinion of missions. I served. My wife served. My two oldest sons served. And it’s been an overall excellent experience for all of us, helping us grow considerably and become better people. Sister ​Reyna Aburto talks about the Relief Society, the women’s organization in the Church. She advocates relief from “poverty, illness, doubt, ignorance, and all that hinders joy and progress.” I like that characterization, although “doubt” is a misfit there. Elder David Bednar encourages Church members to “heed not” those who ridicule us. This is wise advice. There are plenty of criticisms that merit careful consideration. None requires ridicule as a vehicle, unless its intent is destructive. Elder Bednar’s comments about ridicule are also applicable to members of the Church who ridicule each other. In my observation and experience, sadly, that happens far too frequently. There are much better ways to disagree. Elder Neil Andersen says the Internet is “a blessing and a challenge.” But, he points out, the most extreme voices tend to get the most attention. Sadly, all too sadly, that’s true. Centrism, moderation, and reconciliation receive too little attention. Elder Andersen suggests a distinction between “offspring of God” and “children of God” – the former as passive and the latter as active. I disagree with that distinction. We should consider everyone children of God whether we like their actions or not. Elder Andersen observes that peace-makers are not passive. This is an important truth. Peace is not anything like a default state of affairs. It requires work. It requires constant vigilance. Elder Andersen says that the Church is pleased to be part of a coalition with groups representing queer persons, working together toward peaceful reconciliation. I’m happy to hear him say that. We still have much work to do here. I just learned that Sister Aburto, second counselor in the Relief Society, has degrees in industrial engineering and computer science. Love it. Nerd cred. Elder Eduardo Gavarret talks about the only true and living sport: soccer.:) And, seriously, when is BYU going to have an official men’s soccer team? It’s the most popular sport in the world. Consider the missionary opportunities. Elder Larry Kacher talks about the challenge of losing family and friends to death. Grim. I love scriptures which encourage hope in resurrection. I trust in such a day, not passively. Jesus tells his disciples to raise the dead. May we take that more seriously. Elder Kacher refers to James’ teaching in the Bible that “faith without works is dead.” I wonder how he would respond to the assertion that we should apply the scripture to our faith in resurrection. What are the works that we can do to make that a reality? Elder Kacher says, “Unbelief blocks our ability to see miracles.” He’s right. Miracles are in the eyes of beholders. Unbelief also blocks our ability to envision the possibility of yet greater miracles. How much better could the world become? Elder Henry Eyring comments that we live in “increasingly perilous times.” It’s true that risks continue to increase. And it’s true that we face serious challenges. But there are also greater opportunities than ever before. And human potential is awesome. Elder Eyring often reminds me of my father, Layne Cannon, who died 24 years ago. Cancer sucks. But the suffering can become worse than death. And I actually do trust in his eventual literal resurrection. Crazy? No. You’ll see – if we see anything.;) Trust in Christ need not, and arguably should not, be understood as anything passive. As the Bible says, trust without action is dead. So far as I’m concerned, applying science can and should be understood as an expression of faith. Many empty seats in the conference center for this General Conference. That’s strange to see, given that usually each seat is filled. Apparently the Church was worried about parking during construction. But I’m sure that many people would have been more than willing to walk a few blocks. Love the emotion in the eyes of the general primary presidency as they hold hands while they’re sustained in General Conference. I’m sure it’s challenging and meaningful work to do together. Elder Jeffrey Holland cracks a “reformed Egyptian” joke. Wow. There’s a lot going on there.:) Elder Holland mentions that young people are particularly concerned with “environmental desecration and racial inequity.” This, after his opening joke, has probably captured much more attention than most other speakers. Elder Holland gives “reasons for the hope that is in us,” listing many ways in which the Church brings people together. The power of religion, particularly as applied in the Church, to cultivate social relations is often under-estimated. Elder Holland says that we must commit ourselves fully to the gift of life, and run to the aid of those who are thinking of giving up that gift. This is a valuable appeal to help for those experiencing anxiety and depression. Elder Patrick Kearon echoes Elder Holland’s concerns. He mentions the stories of survivors like Shackleton explorers, Apollo astronauts, and war refugees. And he relates their survival to that of persons surviving many grim personal challenges. Elder Kearon’s thoughts remind me of how often we under-estimate the suffering of people around us. Behind that polite smile (and just straight face), what’s really going on? What are the health or social challenges weighing on that soul we cannot easily see? Elder Kearon asserts that nothing a person does ever merits abuse. Amen. While physical force is sometimes necessary to protect ourselves from aggression, the non-defensive aggression itself should be condemned. We can and must do better. Elder Marcos Aidukaitis speaks to young people, saying God has preserved them for the most important time. Yeah. We’ve heard this before. People have been saying this to young people for my entire lifetime. But there’s still at least a pragmatic truth to it. Hmm. There’s still a lot of talk about missionary work. But they haven’t commented on anything that suggests any policy changes. There’s probably some other explanation for the missionary IT system being down. Elder Aidukaitis talks about the difficulty of missions. Some probably aren’t aware of how difficult, physically and emotionally, missions can be. “Difficult” isn’t an exaggeration. In fact, it could be an under-statement. But they can certainly be valuable. Elder Gerrit Gong talks about the value of family history. Mostly and rightly, we recognize the psychosocial value of the work. But there’s much greater potential. What if all that work is also keying the database for the resurrection? Imagine. Elder Gong observes that “forever is too long if we make each other unhappy.” Right. While life extension and immortality can seem like great ideas, the greatness of the ideas depends heavily on quality of life, physically and socially. And, for those who may not know, “eternal life” is often used to describe the quality of life in Mormon theology, complementing “immortality” as quantity of life. Elder Adrian Ochoa emphasizes the importance of faith, and observes that we engage in acts of faith perpetually. He’s right. Too often, faith is misunderstood to be irrationality or superstition. To the contrary, it’s action in accordance with pragmatic trust. Elder Kevin Hamilton says we have a divine nature and destiny. Amen. This is the heart of the Church’s immersive discipleship of Jesus Christ. It’s about transformation into Godhood, as exemplified by Jesus. Elder Hamilton suggests that, while it’s true that God loves us as we are, God also wants us to change – to repent. He must be right. We must change, again and again. Our greatest potential continually depends on that. Elder Hamilton reminds me of Jesus’ great commands. Here’s a way to think about them, in context of change. Love God, your potential, with your whole mind, heart, and soul. Love your neighbor as yourself, not only as you are, but also as you may become. Elder Quentin Cook references the Joseph Smith papers, which provide deep insight into early Church history. I’ve learned much from them. If you haven’t already, check them out online. Elder Cook reminds us that, in scriptural theology, no one is doomed to damnation in any permanent sense. But of course our actions can still have long-lasting negative consequences. Our choices still matter, now and always. To reach the potential to which we commonly aspire, we clearly need to change both individually and socially. And that “change” entails repentance, both individually and socially. Elder Cook thanks people who served as missionaries during the pandemic. One of my sons was among them in both Africa and Missouri. I’m proud of his courage and work. During the women’s session of General Conference, Elder Dale Renlund said, “Demanding revelation from God is both arrogant and unproductive. Instead, we wait on the Lord and his timetable to reveal his truths through the means that he has established.” This has so many layers. The Tabernacle Choir is singing “Press Forward Saints,” one of my favorite tunes in the Church hymnal. Unfortunately, far too many people (including both Church members, leaders, and antagonists) have promoted and continue to promote simplistic distortions of the prophetic function, as actually observed through human history. The scriptures clearly and repeatedly encourage us to ask for revelation from God. And they provide numerous examples of people commendably asking for revelation. Asking for revelation is not demanding revelation. I ask for more revelation on Heavenly Mother. On the other hand, it’s noteworthy that Elder Renlund appears to anticipate additional revelation about Heavenly Mother “through the means that [God] has established.” Elder Todd Christofferson references Paul’s Biblical comment that we can be joint heirs with Christ in the glory of God, if we would suffer together in Christ. In my estimation, this is one of the most important Biblical insights. Elder Christofferson continues with referencing the apostle Paul, noting trust that our current sufferings will be subsumed in the glory of God, which will ultimately be revealed in us. In us! Imagine. Sister Amy Wright observes that extending forgiveness can be hard. She’s right – profoundly right. Extending forgiveness is one way that we participate in the grace of God, and the eternal Atonement of Christ. It wasn’t and never will be easy. Some imagine and contend that only God can forgive sins. But as Jesus observes in the Bible, “I want you to know that the Son of Man has authority on earth to forgive sins.” He uses “Son of Man” when he wants to emphasize that which he has in common with us. Elder Gary Stevenson encourages Church members to invite others to participate in Church activities. Sure! Here’s an open invitation. Come to Church with me any time. If you’re interested, message me. Elder Michael Ringwood observes that we become like Christ by following Jesus’ example. We say that often. How thoroughly do we consider what it means? What does Jesus do? He atones. Can we become like Christ without following Jesus’ example of atonement? Elder Ronald Rasband defines religious freedom as “freedom of worship in all its configurations — freedom of assembly, freedom of speech, freedom to act on personal beliefs and freedom for others to do the same.” To be ethical, this needs some qualifications. To use an extreme example, if my worship includes child sacrifice, my religious freedom should be curtailed. So we do need to say more than that we believe in religious freedom indiscriminately. Elder Rasband observes that the Church has more in common with other religions than with those who “wish to silence us.” This is surely true in some ways. But other religions also wish to silence us in some ways. We also have secular allies in some ways. Although I wish Elder Rasband would have more carefully qualified the ethics of religious freedom, I strongly agree with his general concern and advocacy for religious freedom. Robust cultural evolution depends substantially on this freedom. Elder Hugo Martinez cites the Biblical observation that, “Jesus grew in wisdom and stature.” Jesus grew in wisdom? How many Christians believe this? What are the theological implications of a God that can grow in wisdom? Elder Martinez encourages us to become self-reliant. In context of the Biblical observation that Jesus grew in wisdom, he reminds me of D&C 93, which says that we can progress toward and receive the fullness of God, as Jesus did. This is a God that’s like us. President Russell Nelson expresses love for the people of Ukraine and Russia, sorrow for the suffering, and condemns the war. President Nelson reminds us that Jesus asks us to forgive everyone, acknowledging that it can be hard. But we should “set the example for all the world to follow.” Advocacy for and practice of forgiveness is perfectly compatible with ensuring the safety of one’s self and others. And forgiveness is fully possible only where it’s sincerely desired by those to whom it may be extended. President Nelson says that Church membership isn’t intended to be easy, but rather to refine us. This is true. Sometimes, however, we make it harder on each other than we need to. We should repent of that too. President Nelson encourages us both to forgive and to seek forgiveness, and end conflict in our lives. I feel that there is indeed exceptional need for this presently. Contemporary politics and the pandemic have placed unusual strain on our relationships. Elder Dallin Oaks explains that Church theology rejects the simple dichotomy between heaven and hell. And all the children of God (“with exceptions too limited to consider here”) ultimately go to a heavenly glory. This is nearly universal salvation. Elder Oaks refers to the Celestial glory as the highest glory. That’s how we commonly talk about it. But D&C 130 suggests that its inhabitants gain knowledge of a yet “higher order of kingdoms.” Surprised? Take a look. The scripture says that the inhabitants of Celestial glory receive a stone in which they learn about yet higher orders of heaven. I won’t insist there’s only one right interpretation of that. Because I commit to supporting Church leaders, including Elder Oaks, and because real support sometimes requires expressing disagreement, I respectfully express my disagreement with his apparent suggestion that God has finished speaking on the topic of gender. It may be worth keeping in mind that Church history includes many examples of our leaders learning and changing, even after making strong statements that ended up being incorrect in light of new revelation. Those who claim to support someone when they don’t constructively express honest disagreements aren’t really supporting, in my estimation. It’s not weird. It’s integrity. Unfortunately, I missed most of Elder Adeyinka Ojediran’s remarks because several fellow members of the Church had questions (and some ridicule) for me about my concerns with Elder Oaks’ talk. Life’s complicated. I love the Church, our leaders, and the members. And I support them. Telling other members to leave and start their own Church seems rather uncharitable to me. Those who do that should reconsider their tactics. Elder Jörg Klebingat says, “a God who makes no commands is the functional equivalent of a God that does not exist.” This is correct and important. It’s also not an ethical justification for arbitrary commands. Elder Klebingat engages a rather combative tone, which, coming after Elder Oaks’ remarks on gender issues, may invigorate social hostility toward those who disagree on that controversial topic. I imagine that wasn’t his intent. Unfortunately, there are other members of the Church who are currently saying that I’m expressing “crazy” and “stupid” ideas when I say that I trust that God hasn’t finished speaking on the topic of gender. Such behavior seems to be emboldened by Elder Klebingat’s tone. Change depends as much on us as it depends on God. I may be wrong, of course. But, as I said, I trust that God has not finished speaking on the topic of gender. Have you abandoned the Adam-God teaching? It’s a religious teaching from Brigham Young and other Church leaders of his day. If so, are you apostate? There are numerous examples of religious ideas that most of us have abandoned. I trust that gender is essential and eternal. Neither “essential” nor “eternal” denotes binary, static, or final. Things have never changed until they do. Many great and important things have already changed throughout Church history. And I trust that many great and important things are yet to be revealed. I have family and friends who do not fit comfortably into traditional gender categories and roles. And I think that their experiences, and others like them, are worth thinking about. You are responsible for your actions, as I am for mine. I’m not a victim. I don’t want your pity. But if you have any interest in genuine charity, I invite that. After all, isn’t that what our Christian discipleship calls us to? We can agree that God, understood as Christ, shall prevail. And I think it’s okay and even good that we can talk about our disagreements in how best to support that outcome. The Proclamation on the Family is a statement from persons that I sustain as prophets. It is not scripture. It could become such, but it has not. There’s a difference between God’s laws and the Church’s understanding of those laws, as is clearly shown throughout history. And I think both the Church and we individually need to change along the way. I suspect the Church’s readiness to accept change from traditional perspective on gender is about the same as its readiness to accept change from traditional perspective on race was prior to 1978. And I think God speaks to us according to circumstance. There are important practical consequences of generalities. And yet, of course, Jesus also encourages us to look after the one lost sheep. I know there’s substantial suffering consequent to complexities that are incongruent with traditional notions of gender. And I trust that God is knowledgeable and powerful enough to guide us toward new solutions that we haven’t yet imagined. I was unable to listen to several speakers at the end of the Sunday afternoon session of General Conference because I was responding to questions and feedback about my thoughts on Elder Oaks’ talk. I’ll have to read those I missed later. I’m particularly looking forward to reading Elder Dieter Uchtdorf’s talk. President Russell Nelson announces new temples in New Zealand, Congo, Spain, UK, Peru, Brazil, Mexico, Florida, Tennessee, Ohio, Kansas, Texas, Montana, Idaho, and California.

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Writing for the First Things website, Wesley Smith is talking about Transhumanism again. And again he appears not really to know what he’s talking about. But appearances can be deceiving. In this case, he does actually know what he’s talking about, at least enough to be dishonest. I and others have attempted to correct Wesley multiple times in the past. But he continues to misrepresent Transhumanism. And he continues to misrepresent Christian Transhumanism. The pattern continues to entail lying. Wesley claims that the Christian faith is incompatible with Transhumanism, and that Christian Transhumanism is impossible. If he were talking about his own Christian faith, he would be correct. But unfortunately for his grandiose claims, he doesn’t get to decide what Christianity is for everyone. And clearly Transhumanism is compatible with the faith of many other Christians. As an aside, he comments about the impossibility of being a Christian Buddhist or a Christian Muslim. I’ve not ever met a Christian Muslim. But I’ve met Christian Buddhists. So I assure you that it’s quite possible, at least outside Wesley’s myopia. He says that Transhumanists promise that the Singularity is coming. That would be accurate if he more carefully scoped the claim to “some.” Some Transhumanists are Singularitarians. I and many others are not, despite the fact that some conceptions of the Singularity are compatible with Christianity. He positions Transhumanism as “removing God from the equation.” He knows that’s just a straw man. God is orthogonal to Transhumanism. And yet numerous Transhumanists, particularly Christian Transhumanists, embrace faith in God. As another aside, he characterizes atheists as hopeless and nihilistic. That’s an over-generalization at best. I have many atheist friends who are hopeful and life affirming. And again Wesley is smart enough to know better. He says that Christianity is contradictory with Transhumanism because Transhumanism is materialistic. He’s right about Transhumanism. He knows he’s wrong about Christianity. Many Christians embrace materialist metaphysics, even if Wesley prefers a different interpretation. He says that Transhumanism is solipsistic. That’s probably just bigotry speaking, and possibly a misapplication of “solipsistic.” I know many Transhumanists. And I would have a hard time identifying more than a one or two that are solipsistic. He says that the purpose of Transhumanism is eugenic. Again this is just bigotry, and he should know better. Most Transhumanists, and particularly most Christian Transhumanists, emphasize the importance of consent. Lack of consent is the primary problem with what most people mean by “eugenics.” He claims that Transhumanism “rejects” the concepts of sin, forgiveness, redemption, and salvation. He should know that this is false. Individual Transhumanists might reject those concepts. But Transhumanism itself is entirely orthogonal to those concepts. Wesley claims that the Christian Transhumanist Association (CTA) obfuscates the actual tenets of Transhumanism. That’s an ironic claim, coming from someone who we’ve repeatedly corrected for misrepresenting Christian Transhumanists. And here he’s misrepresenting us again. What does he claim CTA obfuscates? He claims it obfuscates Transhumanism’s “fixation on technology as a savior.” But didn’t he just finish claiming that Transhumanism rejects the concept of salvation? Liars can never get their stories straight. The truth, again, is that salvation is orthogonal to Transhumanism. And that’s a concern to Christian Transhumanists. So that’s why we founded the Christian Transhumanist Association. He should be happy about that. But instead, Wesley seems to want you to think that CTA doesn’t discuss the means that Transhumanists advocate or the ethics of those means. Anyone who believes Wesley about this hasn’t bothered actually getting to know the CTA. Clearly and repeatedly for years, CTA members have been talking about related technologies and ethics. It seems that Wesley would have you believe that CTA doesn’t talk about cloning, cryonics, or brain emulation. After all, he says, he didn’t find those things mentioned on the website. So, despite knowing better, he cultivates suspicion about CTA ignoring things. That’s more dishonesty. If you want to talk about any of these topics, almost all CTA members would be happy to engage. But don’t suppose for a second that we’ll have some kind of monolithic response to the real ethical challenges. We have diverse opinions. And most of us are not afraid to share them. Wesley claims that Paul, the apostle in the Bible, didn’t have any of these technologies in mind when he prophesied the end of death. Pray tell, Wesley, what mechanics did Paul have in mind two millennia ago? The truth is that you don’t know. All we know is that he made the prophecy. He throws out a bogey man, charging that Transhumanists don’t have a concept of “souls.” The truth is that depends on the Transhumanist, as it’s orthogonal to Transhumanism. Some of us understand minds and bodies in ways that are quite compatible with various Christian conceptualizations of souls. And none of us is required to agree with Wesley’s understanding in order to maintain our Christian identity. He says that Transhumanists consider human abilities inadequate. Well, sure, and so does the Bible. We should become immortal. So Transhumanism and Christianity are well aligned on that matter. He suggests that Transhumanism doesn’t care about improving human virtue. And he knows that’s not true. It’s another lie. And that’s plainly evident by looking at the value statements put out by any major Transhumanist group. He claims that the ultimate purpose of the Transhumanist quest isn’t spiritual, theosis, or sanctification. And again, he knows what he’s saying is false. How does he know? Because Christian Transhumanists such as I have been telling him that our ultimate purpose is such things for more than a decade. I’ll admit that Wesley’s grasp of theosis may be poor. He seems not fully to recognize that it means becoming God, like God, or unified in some way with God. He criticizes a secular Transhumanist, Zoltan Istvan, for encouraging humanity to become Gods. And that’s just a couple sentences after he claims that Transhumanists don’t care about theosis. All of those criticisms about secular Transhumanists, however, are really just a smoke screen here. His article purports to be a criticism of Christian Transhumanism – and its “impossibility.” And yet somehow he can’t bring himself to offer an honest criticism of Christian Transhumanism itself. He says that Transhumanists want to manipulate the bodies of their children. I bet Wesley manipulated both the bodies and the minds of his children. After all, he probably sent them to doctors and schools. So maybe “manipulate” isn’t always the most honest word to throw around. Of course consent matters. But Wesley’s apparently incapable of admitting that Transhumanists are generally concerned with consent. Instead, he just charges us with eugenics. How convenient for his dishonest bigotry. Repeating his concern with the CTA website, he charges that readers won’t find any of this on the CTA website. The insinuation is that the reader should think CTA has something to hide. But the truth is that CTA is a group with many perspectives, which we aim to discuss respectfully and honestly, unlike Wesley. Wesley says that Christians embrace prayer, fasting, and acts of asceticism, suggesting a contrast to Transhumanism. But many Transhumanists, especially Christian Transhumanists, do too. And he knows that. He’s just being dishonest. Wesley says that Christians don’t embrace superficial technological improvements to physicality. But he knows that’s wrong. Many Christians use technology to improve their bodies. Most Christians I know at least brush their teeth. He says that Christians don’t view the ill and disabled as lesser. The dishonest insinuation is that Transhumanists consider them as lesser. But the truth, which he knows, is that many of us, and particularly many Christian Transhumanists, care about the ill and disabled as much as most other Christians. He says that Christianity calls us to show compassion toward others. Indeed! Perhaps Wesley should start exemplifying that with honest characterizations of Christian Transhumanists. As it stands, his characterizations of us are decidedly not compassionate. He says that Christians are commended to feed the hungry, invite the stranger in, clothe the naked, and visit the sick and imprisoned. And somehow he would have us believe that Transhumanism is incompatible with those interests? He knows better. But he appears to think his readers might not. Finally, Wesley claims that first principles matter. He’s right about that. But where he’s wrong is in his repeated misrepresentation of the first principles of Transhumanism. And the incessant errors have gone way beyond any reasonable appeal to ignorance. Wesley, you can disagree with us without misrepresenting us. You can explain how your interpretation of Christianity differs from ours. You can explain how your interpretation of Christianity is incompatible with Transhumanism. But you shouldn’t keep making false claims and insinuations about us. We’ve corrected you over and over again, Wesley. Over and over again, you lie about Transhumanism. If you didn’t have so many people reading your lies, we’d ignore you. As it stands, however, you are damaging good people with your lies. Repent, Wesley. Repent.

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In the Apocalypse, we read that Christ offers us a crown, and invites us to sit together on the throne of God. We read that Christ would make us kings to God. These iron age signs and tokens of governance, Christ would decentralize. If we’re able to imagine that, we’re already on our way to decentralization of God. In contrast, many fundamentalists worship that which opposes everything else that’s worshiped. They revere that which crowns itself, sits alone on the throne, and exalts itself over everything else that’s called “God.” Ironically, that’s how the New Testament characterizes Satan. Then they accuse us of believing that humanity should become God, as if it’s a great heresy. Mormon Transhumanists have always preached decentralization of God. Most of the time, we call it “theosis” or “exaltation.” In our association, we’ve preached it for more than fifteen years. And we’ve championed it publicly, at least as strongly as we advocate it in private. Speaking of our culture broadly, Mormons have preached decentralization of God for more than fifteen decades. It began with Joseph Smith. He declared that God is a unified plurality of distinct persons, including those with the titles “Heavenly Mother” and “Heavenly Father.” And he charged humanity to become God, the same as all other Gods have done before. Other Christians have preached decentralization of God for more than fifteen centuries. Justin Martyr, Theophilus, Irenaeus, Clement, Tertullian, and Hippolytus were all preaching it as early as the second century. “God became human, that you may learn from a human how humanity may become God.” That’s how Clement put it. Although generally more subtle than Mormons, other Christians continue to preach decentralization of God to this day. The Eastern Orthodox call it “apotheosis.” Catholics call it “divinization.” Both refer to diverse interpretations of the idea that humanity should participate in Godhood. Mormons and other Christians preach decentralization of God because the scriptures preach it. It’s as prominent as any doctrine. Consider the very first sentence of the Hebrew Bible. In the beginning, God created the heavens and the Earth. The Hebrew word for a single God is “eloi.” But the Hebrew word used in this text is “elohim,” which signifies plural Gods. In other words, plural Gods created the heavens and the Earth. In the New Testament, Paul says there are many Gods. But to us, he continues, there’s only one God, in and through all. And there’s only one Christ, he says. But Christ has many parts, all of which need each other. Paul also says that we’ll inherit heavenly glories, exalted above principalities, thrones, dominions, and angels. And he declares us all to be joint heirs with Christ in the glory of God. Jesus prays for his disciples, “that they may be one as we are one.” That’s not because he wants to cram us all into one big God. There’s another way to read the text. I agree with the Father. And the Father agrees with me. And we agree as one. Father, I pray for them that you’ve given me out of the world, that they may be agreed. The Book of Mormon says the Father, the Son, and the Holy Spirit are one eternal God. That may seem like a strange God. Three in one. And one in three. But Abinadi explains. He says that Jesus is the Father “because he was conceived by the power of God.” And Jesus is the Son “because of the flesh.” In other words, the Father and the Son are roles that Jesus fills simultaneously. The Doctrine and Covenants echo Abinadi. They explain that Jesus is the Father because he received “of the fulness” of God. And he’s the Son because he “made flesh [his] tabernacle.” Again, the Father and the Son are two roles that one person, Jesus, fills simultaneously. And Jesus isn’t the only person that can fill those two roles simultaneously. The Doctrine and Covenants continue, speaking to us in the voice of Jesus. “I give unto you these sayings that you may understand and know how to worship, and know what you worship, that you may come unto the Father in my name, and in due time receive of his fulness.” In the Pearl of Great Price, Abraham reasons concerning God. If there are two intelligences, one more intelligent than another, then yet another more intelligent may exist. Logically, there’s no necessary end. And Abraham concludes that God is more intelligent than them all. By that, does Abraham mean that there’s only one God? To the contrary, he tells us a version of the creation story with new words. “And they went down at the beginning, and they, that is the Gods, organized and formed the heavens and the earth.” God is as much a community as a person. Even more, God is a world. Or, as the New Testament puts it, God is that in which we “live, and move, and have our being.” When we look at the heavens, according to the Doctrine and Covenants, we see God moving in majesty and power. But maybe we haven’t understood. For preaching decentralization of God, some fundamentalists demonize us and others ridicule. They imagine a vain caricature. It’s something like polytheistic pantheons popping around the universe, ruthlessly vying for control, and colonizing planets through prolific procreation with their polygamist wives. As Alexander Pope put it, “A little learning is a dangerous thing; drink deep, or taste not the Pierian spring: there shallow drafts intoxicate the brain, and drinking largely sobers us again.” Maybe all the confusion is for want of drinking another draft. But it’s poured all over the scriptures. And it seems like they’re often passed over without much thought. In the Bible, fundamentalists criticize Jesus when he says that he’s God’s son. What does Jesus say? “It’s written in your law, ‘I’ve said you’re gods.’ And if they’re ‘gods,’ to whom the word of God came … why do you accuse me of blasphemy when I say that I’m the Son of God?” In other words, the scriptures preach decentralization of God. If Jesus is a blasphemer, so are the scriptures. And if we’re blasphemers for preaching decentralization of God, so is Jesus. In any case, I want to learn everything that God reveals, whether through the scriptures, the rocks, the stars, or otherwise. I want to learn about every aspect of the ontology of God, whether there’s one God or many Gods. And I’ve never heard of anyone being damned for learning too much. But we can be damned for arrogance. So I don’t give a damn about that which would raise itself above all else that’s called “God.” I trust in that which would raise us together through decentralization of God. That’s the only God worthy of worship – the Gods worthy of emulation.

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This is a poem that I wrote for and gifted to my father, while he was still alive. He died from his third cancer in 1998. The color of the pebble is a reference both to my father’s eyes and to the Earth. A bluish-green pebble bemoaning its being, and wondering whether ‘twas doing its Doings, regarded the heavens and prayed with what power a bluish-green pebble may manage to muster. The Sun from his glory regarded the pebble and lighted upon it: Oh, bluish-green pebble, in giving the given you’re doing your Doings, reflecting my light by a bluish-green given. The bluish-green pebble regarded the river which carried it closer the goal of its going, and wondered the reason; so, turning toward heaven, the bluish-green pebble repeated its wonders. The Sun softly smiled, regarding the pebble, remarking its roundness and sensing its smoothness: Oh, bluish-green pebble, the river’s a wonder you’ll understand flows for a bluish-green reason. Thanks for reading! You might also like “ Light.”

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This is a transcript of a talk that I gave to my ward, my local congregation of The Church of Jesus Christ of Latter-day Saints, earlier today. Ward leaders asked me to talk about making and keeping covenants. So I’ve been thinking and praying about the topic. And I hope my comments will also be helpful for you. Of course, the topic of covenants is always relevant at Church. But, to me, the topic seems particularly relevant now, given the challenges that we’re all facing. It’s been a difficult time. Fear and mistrust have strained every aspect of society. They’ve strained our respect for institutions and leaders. They’ve even strained our empathy for ordinary people around us. And that’s not just in the world out there. We’ve also felt this strain in the Church. Too often, we’ve expressed disagreements, and we’ve responded to disagreements, too carelessly. And the resulting words and feelings have separated some of us. So what do covenants have to do with any of this? I’m going to propose to you that making and keeping covenants is a necessary part of overcoming the challenges we now face. And I’d also like to propose an expanded vision of what it means to keep our covenants. Two Kinds of Unity Generally speaking, there are two ways to overcome social division. One’s more superficial and the other more profound. The superficial way is compulsion. The profound way is cooperation. Compulsion is force. It destroys agency. It hoards power. And it doesn’t need trust. The scriptures associate compulsion and hoarding with Satan. They say that Satan “will oppose and will exalt himself over everything that is called God or is worshiped, so that he sets himself up in God’s temple, proclaiming himself to be God.” The scriptures also say that Satan seeks to destroy our agency. The form of social unity that one achieves alone, through compulsion, is ultimately slavery. We might think of it as the chains of hell. Or maybe it’s the zombie apocalypse. Either way, I’m pretty sure most of us don’t really want to live in that world. Cooperation works differently. It creates agency. It shares power. And it requires trust. The scriptures associate cooperation and sharing with Christ. They say that we’re “heirs of God and co-heirs with Christ, if indeed we share in his sufferings in order that we may also share in his glory.” The scriptures also say that Christ seeks to make us “ equal in power, and in might, and in dominion.” But be careful. This is a different kind of dominion. The scriptures continue, “Thy dominion shall be an everlasting dominion, and without compulsory means it shall flow unto thee forever and ever.” Again, that’s without compulsory means. Then by what other means? The scriptures don’t make us guess. “By persuasion, by long-suffering, by gentleness and meekness, and by love unfeigned; by kindness, and pure knowledge, which shall greatly enlarge the soul without hypocrisy, and without guile.” In other words, the power that Christ seeks to share with us arises naturally from cooperation rather than compulsion. And the form of social unity that we achieve together, through such cooperation, is ultimately friendship. Jesus says, “I no longer call you servants, because a servant doesn’t know his master’s business. Instead, I’ve called you friends, for everything that I learned from my Father I’ve made known to you.” This seems to me to be the kind of relationship that most of us want to have with God and with each other. Covenant and Atonement So let’s return to covenants. I was surprised. And maybe you’ll be too. But it turns out that the words “covenant” and “atonement” mean pretty much the same thing. “Covenant” comes to English from old French. The old French word was a form of “covenir.” And that simply meant something like “agree,” or more literally “come together.” The word “atonement” is a contraction of “at-one-ment.” And it means just what it sounds like. That’s to “make one” or “unify.” So “covenant” and “atonement” are both descriptions of the work to bring people together. They’re both about creating social unity. Typically, we understand atonement to be the work that Christ does to unite us with God. And we understand covenants to be the promises that we make to unite with Christ. But now, are you considering the possibility that, when we make and keep covenants, we are participating in the Atonement? Given our reverence for Jesus, this might sound too audacious at first. But I think there’s something important here – something with real practical significance for us, because of our reverence for Jesus. The Bible says that John the Baptist didn’t feel worthy to baptize Jesus. But Jesus insisted. And John proceeded. This suggests to me that Jesus understood something about covenants that John didn’t yet understand. Covenants aren’t one-way promises. They require agreement and participation from everyone involved. In fact, that’s why they work. That’s how they bring people together. Think back to the two kinds of unity that I mentioned. Covenants aren’t compulsion. That would make them meaningless. Their only power arises naturally from cooperation. Jesus exemplified this with his baptism. It symbolized his willingness to make a covenant – and not just any covenant. It symbolized his willingness to make the ultimate covenant: to take on the name of Christ. Then Jesus invited us to do the same, in the same way. He invited us to be baptized as a symbol of our willingness to make the ultimate covenant. He invited us to join him in taking on the name of Christ. And, because of our high esteem for him and his message, many of us have followed his example. Of course, Jesus didn’t stop at baptism. He didn’t give up after making the covenant. With other Christians, we recognize that Jesus actually kept his covenant to take on the name of Christ. And we call his work the “Atonement of Christ.” I think we could also call it the “Covenant of Christ.” And I think it’s the same covenant that many of us made when we were baptized. Jesus prayed, “I have given them the glory that you gave me, that they may be one as we are one — I in them and you in me — so that they may be brought to complete unity.” Practicing Atonement In primary, we sing “ I’m a child of God ” and “ I’m trying to be like Jesus.” I love the simple reminders of our divine potential and calling. And I often reflect on how best to understand and practice them. You probably do too. In October of last year, during the general conference of the Church, Elder Scott Whiting recalled a provocative statement from Elder Neal Maxwell. He said, “As we ponder having been commanded by Jesus to become like Him, we see that our present circumstance is one in which we are not necessarily wicked, but, rather, is one in which we are so half-hearted and so lacking in enthusiasm for His cause — which is our cause, too! We extol but seldom emulate Him.” How true. We often extol but seldom emulate Jesus. Maybe we feel like it’s too audacious. Or maybe it scares us when we read his words, “whoever believes in me will do the works I have been doing, and they will do even greater things than these.” Sobering thoughts. The calling to practice atonement is nothing short of divine. And we’re so small compared to God. But the scriptures insist, “ by small and simple things are great things brought to pass.” Keeping Covenant Those of us who’ve followed Jesus into baptism have made a covenant – and not just any covenant. We’ve made the same covenant that Jesus made. We’ve taken on the name of Christ. In other words, we’ve promised to participate in the same work. As the word “covenant” implies, that work is to bring people together, both ourselves and everyone else who desires to participate. As the word “atonement” implies, that work is to make us one. And we know something about how to do that. We’ve read the scriptures that teach us how to create unity through cooperation, without compulsion. And we’ve learned about Jesus’ example. My favorite verbal expression of the Covenant of Christ – of the Atonement of Christ – is recorded in the Doctrine and Covenants. There, we can read the welcoming words that Joseph Smith used for the School of the Prophets: “I salute you in the name of the Lord Jesus Christ, in token or remembrance of the everlasting covenant, in which covenant I receive you to fellowship, in a determination that is fixed, immovable, and unchangeable, to be your friend and brother through the grace of God in the bonds of love, to walk in all the commandments of God blameless, in thanksgiving, forever and ever.” Imagine us, living up to this covenant a little better each day. Think about how this will change the ways we relate with each other. Consider how that will relieve the strain on our society. Imagine how that will feel. Conclusion I know something about people who make and keep the Covenant of Christ. That’s because I have the good fortune of living next to some of them. And I’m communicating with some of them now. I’ve seen you make the world a better place. And sometimes I’ve seen you suffer for it. You’ve blessed me countless times by your kindness, patience, and grace. I know you make mistakes, and sometimes hurt people. But you know I do too. And we both know we’ll need more grace tomorrow than we can give on our own. For that, thankfully, we can unite in something much bigger than ourselves. That’s the good news of Christ.

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Godhood is the ultimate conceptualization of power. From many Gods through one God, human minds evolved. We knew many. We knew one. Now the apocalypse is here: whether there’s one God or many Gods, all are being revealed. And as they appear, we are seeing that we are like them. For theosis, it will never be enough simply to think or pray or even love harder — unless “harder” implies concrete application of knowledge via the technology of the day. Mysticism and righteousness in themselves won’t be enough. Faith without works has always been dead. I love philosophy. I’d love to believe that high-minded thoughts, in themselves, can save us. I love Christianity. I’d love to believe that grace in itself can save us. And surely we need high thought and grace. But neither will be enough. I could write for a thousand years. Plato or Paul could do the same. None would be enough. We need more than thoughts and words. We need power. And we need genuine deep incentive to apply that power toward compassionate creation. This is fundamentally an economic challenge. If we want to see the face of God, we need to do more than open our eyes. We need to change the way we think such that we change the way we act. We need to think what we’ve never before thought, so we can do what we’ve never before done. And that requires incentive to change. For theosis, we need new abstractions of value. And we need to make them concrete. We need new money. And we need new banks. The love of money was the root of all evil in a monotheistic world. But money was centralized. Money was the incarnation of oppression. That’s changing. Money can be something different than we’ve ever before conceived. And it must become that before we will adequately incentivize unprecedented change. We need new values in new coins for new ways of cooperating. We need a heavenly economics for a heavenly world.

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Our living ancestors are shelter from the limits of humanity. Within their walls, much is well lit. Much is visible. Much is familiar. But there’s an outside. Beyond their lives, none of us has yet ventured. But we know it’s there, if “there” is the right word to describe it. It’s at least “there” relative to us. We tell each other stories about light and darkness beyond. Some of us know, justifiably or not, rightly or wrongly, that some of our stories are true. Some of us hope so. Some of us fear so. Eventually, we each become part of the shelter. Our grandparents long departed, our parents reach their limits. And we take their place. This is just how it works. It doesn’t require any compassion or courage. It just happens. We become the shelter at the limits of humanity. And we can no longer look to those who are living beyond us. At most, we can look to others who are living or have lived to those limits with us. At most, we can look to stories about what has or will become of such as ourselves. And when that happens, we know how it feels to be the shelter of humanity. We know how it feels on the edge of whatever light and darkness may be beyond. At least we know something of how it feels. The shelter extends far beyond any one of us. But, still, although we’re not alone, and although we have our stories, we become the shelter. We become the limit. We become the border between the familiar and the unfamiliar. And I think we should recognize in this a duty. Maybe it’s too hard. And maybe we will too often fail of necessity, succumbing to powers greater than ourselves. But duty doesn’t depend on ease or likelihood or even reasonable possibility. It’s even hard to articulate exactly what the duty is. But it’s a relational one. It’s a sober one. But it’s probably not the kind of sobriety that would exclude full-souled laughter. Maybe it’s enough to say that the duty is to respect what we’ve become in relation. Surely that’s true of all of us, young and old, first and last. But the young and the first cannot know it. Neither can all of the old and the last. But some of us can. And that’s where, perhaps, the duty is most clear. When we’re there, and we know it, then we have the duty to respect what we’ve become in relation. When we know that we’ve become part of the shelter from human limits, we have the duty of representing it – of being it – with intention. Stand while you can. Love what you shelter. Look far out there. Carefully and courageously, truthfully and hopefully, cultivate the best stories.

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Pulled from the crowd into the light, I stumbled blindly. But my friends supported me by both arms. They guided me some distance, whispering comfort to my ears. And they lowered me carefully to the ground. As soon as they had released my left arm and before I could thank them, some of my friends turned and rushed away. “We will avenge you!” With eyes adjusting to the light, I finally saw them. Bold and beautiful, the avengers leapt high on the crowd. Exerting an almost superhuman effort, they pushed, pulled, and climbed. I looked below the crowd, toward where I had already seen innumerable corpses piled deep under their feet. The corpses were still accumulating. But, to my relief, I saw that they were far below where I had last seen the avengers. I looked toward the top of the crowd, where I had once seen a laughing God mounted on a solemn corpse. To my wonder, I saw climbers, there, clawing at a bloody wretch in shredded purple rags. Then, just as I was about to look again for the avengers, the climbers at the top of the crowd firmly grasped the wretch by his limbs. The crowd flexed. And the wretch tore in every direction. Instantly nauseated, I shuddered. And it seemed as if my shudder reverberated throughout the entire crowd, which stilled to silence. “Behold my justice!” All heard. But I couldn’t discern the source of the voice. The crowd slowly descended and parted. Gradually, the great pile of corpses was revealed. And then fully, like a gnarly temple, it loomed above the crowd, which began to prostrate all around. I felt stretched. Glancing toward each arm, I saw my friends now nearly hanging more than supporting. Most of those remaining on my left arm looked pale. And on my right arm, some were babbling incoherently, pointing toward the pile of corpses. Looking back at the top of the pile, I saw a great solemn corpse descending. Shocked and confused, I looked again. It was splayed supine across the backs of twelve pallbearers, crawling down through the corpses. Reaching the bottom of the pile, the pallbearers pulled themselves across the ground toward me through the prostrated crowd. On their backs, the solemn corpse wobbled. Its limbs dragged through the crowd, thumping across out-stretched hands. Something swollen and black wagged from its mouth, brushing against searching lips. Near me, the pallbearers stopped. I might have recognized some of them as avengers. But I couldn’t be sure. I wasn’t able to keep my attention on them for long. The solemn corpse was fully displayed before me. Scarred, burned, broken, starved, diseased, and distorted beyond description, it was the ugliest sight I’ve ever seen. It was the ugliest feeling I’ve ever felt. Without looking, its eyes, or what I supposed to be its eyes, seemed to look deep into my soul. And it tempted me. Oh, how it tempted me to shame. For every joy, and all the more so for every sorrow, it tempted me to shame. Some of my friends prostrated themselves. Some pulled down on others, and on me, first with tentative invitation and then with increasing insistence. “Here is justice. Here is justice!” I averted my eyes, and reached out for friends. Some were reaching out for me. Once again embracing, we turned together. And we ran, searching for God. Thanks for reading! If you like these thoughts, you might also like “ The Apotheosis of Pride.”

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In April of this year, I completed my fifth and final term as a board member of the Mormon Transhumanist Association. During those fifteen years, it was my privilege and pleasure to share in service on the board with 24 of the finest people that I know personally: Andrew West, Ben Blair, Blaire Ostler, Brad Carmack, Brent Allsop, Bryant Smith, Caleb Jones, Carl Youngblood, Christopher Bradford, Connie Packer, Cory Funk, David Foster, Don Bradley, Dorothy Deasy, James Carroll, Jon Ogden, Joseph West, Karl Hale, Leonard Reil, Marcus Flinders, Michael Ferguson, Nathan Hadfield, Pace Ellsworth, and Wendy Smith. Each of them, without exception, has inspired and educated and helped me in unique ways that I revere. Reflecting on the time and experiences that we shared, I wished to find some durable way to help me remember and to help us all commemorate. To that end, I minted a limited edition of “The Computation of Humanity,” a work of digital art that I created in 2018 with help from Michelangelo and artificial intelligence. The mint consists of 51 non-fungible tokens (NFTs) on the Ethereum blockchain. And they will persist in space through time, at least by reference, for at least as long as that blockchain survives. The limited edition mint of “The Computation of Humanity” is dedicated to the leaders of the Mormon Transhumanist Association. The association is the world’s leading advocacy network for ethical use of technology and religion to enhance human abilities. Each NFT is dedicated to a particular board member of the association, past or present, as well as a particular three-year term for which that board member was elected. Here are the specific dedications, each linked to its representation on the OpenSea website: 0 Lincoln Cannon 2006-2009 1 Carl Youngblood 2006-2009 2 Brent Allsop 2006-2009 3 Christopher Bradford 2006-2008 4 Joseph West 2006-2008 5 Cory Funk 2006-2008 6 Leonard Reil 2006-2007 7 Marcus Flinders 2006-2007 8 Andrew West 2006-2007 9 Bryant Smith 2007-2010 10 Karl Hale 2007-2010 11 David Foster 2007-2010 12 Christopher Bradford 2008-2011 13 Joseph West 2008-2011 14 Cory Funk 2008-2011 15 Lincoln Cannon 2009-2012 (Giulio Prisco) 16 Carl Youngblood 2009-2012 17 Brent Allsop 2009-2012 18 Bryant Smith 2010-2013 19 David Foster 2010-2013 20 Michael Ferguson 2010-2013 21 Christopher Bradford 2011-2014 22 Nathan Hadfield 2011-2014 23 Brad Carmack 2011-2014 24 Lincoln Cannon 2012-2015 (Micah Redding) 25 Dorothy Deasy 2012-2015 26 James Carroll 2012-2015 27 Carl Youngblood 2013-2016 28 Karl Hale 2013-2016 29 Don Bradley 2013-2016 30 Christopher Bradford 2014-2017 31 Joseph West 2014-2017 32 Nathan Hadfield 2014-2017 33 Lincoln Cannon 2015-2018 34 Dorothy Deasy 2015-2018 35 Blaire Ostler 2015-2018 36 Carl Youngblood 2016-2019 37 Don Bradley 2016-2019 38 Wendy Smith 2016-2019 39 Christopher Bradford 2017-2020 40 Ben Blair 2017-2020 41 Pace Ellsworth 2017-2020 42 Lincoln Cannon 2018-2021 (Michaelann Gardner) 43 Blaire Ostler 2018-2021 44 Caleb Jones 2018-2021 45 Leonard Reil 2019-2022 46 Wendy Smith 2019-2022 47 Connie Packer 2019-2022 48 Carl Youngblood 2020-2023 49 Ben Blair 2020-2023 50 Jon Ogden 2020-2023 The mint order of the NFTs represents two variables. First, the order ascends with the initial year of the term of service. And second, where the initial year of the term of service is the same, the order ascends from highest to lowest total number of years of service. You may view all 51 NFTs in the limited edition mint of “The Computation of Humanity” at OpenSea. Although they look similar, each NFT is unique. Each has unique visual and metadata characteristics. With careful inspection, you may observe most of these unique characteristics. To observe them all, you must own or otherwise have ownership-level access to the NFT. As I minted the NFTs, I offered each as a gift to the person for whom it serves as a dedication. I’m keeping two of five NFTs that represent my terms of service. And I offered the other three as gifts to some people who, although they did not serve as board members of the association, were particularly important leaders in the religious Transhumanist community during these years. Those people are Giulio Prisco (founder of Turing Church ), Micah Redding (executive director of the Christian Transhumanist Association ), and Michaelann Gardner (a former CEO of the Mormon Transhumanist Association). Mormon Transhumanism is still a very young movement with far more potential than achievement. But the creation of that potential is itself an achievement. And, with much help from others, these people led the association to that achievement. May you live forever.

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On 1 June 1980, Bruce R. McConkie delivered a sermon entitled “ The Seven Deadly Heresies.” For a long time, I’ve been meaning to share my thoughts about this sermon. And recently, while writing another article, I found myself bumping up against this sermon again. So now is probably a good time. McConkie was an apostle in The Church of Jesus Christ of Latter-day Saints. It’s by far the largest Mormon denomination. And it’s the denomination of which I’m a member. He died in 1985 when I was ten years old. Perhaps needless to say, I disagree with much of McConkie’s sermon. That doesn’t mean that I think McConkie was a bad or stupid person. To the contrary, I think he was an admirable person in many ways. But he was an advocate for several dogmatisms that, I believe, have harmed Mormonism theologically and practically. Below are brief explanations of each of the ideas that McConkie deemed heretical, followed by a brief account of my perspective on each idea. The explanations and my perspectives will be too brief for some purposes. But this is intended as a general overview. And I may delve deeper into some of them at a later time. Like McConkie, I have sought enlightenment from the Holy Spirit as I’ve pondered these topics. And I desire to write my perspective in truth and wisdom. Unlike McConkie, I trust that God progressively reveals everything, including the doctrines of salvation, in innumerable ways to innumerable people according to the circumstances in which they find themselves. That means laboratories and geological field trips can be important means of revelation, in my estimation, not displacing but complementing the traditional religious means. 1) “God is progressing in knowledge and is learning new truths.” McConkie claims that this idea is “utterly, totally, and completely” false. He attributes it to a “wholly twisted and incorrect view” of Joseph Smith’s last general conference sermon. I think he protests too much. McConkie does acknowledge that God progresses through expanding creation. God creates new worlds. And God creates new children with divine potential. But, according to McConkie, God doesn’t learn any new truths in the process. I disagree. To begin with, for reasons that require more elaboration than I’ll provide here, I think the concept of creation is incoherent without incorporating the concept of learning. And beyond that, other Church authorities have explicitly disagreed with McConkie. Notably, here’s what president Wilford Woodruff taught: “If there was a point where man in his progression could not proceed any further, the very idea would throw a gloom over every intelligent and reflecting mind. God himself is increasing and progressing in knowledge, power, and dominion, and will do so, worlds without end. It is just so with us.” (Journal of Discourses 6: 120) McConkie’s primary justification for his position is an appeal to his interpretation of the Lectures on Faith. Unfortunately for his position, however, the Lectures on Faith are no more authoritative than his own opinion, or the opinion of Woodruff. And the scriptures themselves don’t teach his position. Similar to McConkie, some have argued that we can’t trust a God that learns. I disagree. We trust many people who learn, for good reason. And we trust some more than others, for good reason. I trust that God is incomprehensibly more intelligent, creative, and compassionate than we are. I trust that “omniscient” is practically applicable to God, relative to us, even if it’s not strictly accurate in any final sense. And if that’s the case, that’s a sufficiently good reason for me to trust God far more than others that I already trust highly. 2) “Organic evolution and revealed religion … can be harmonized.” McConkie doesn’t think evolution and our religion can be completely harmonized. This is because, according to his interpretation, the scriptures teach that there was no death before the Fall of Adam. He reasons that evolution would require death before Adam, which would negate the Fall of Adam, which would negate the Atonement of Christ. And if we negate the Atonement of Christ then there’s no need for our religion. I disagree with his interpretation of the scriptures regarding the Fall of Adam. The scriptures do teach that there was no death before the Fall. But, although most people overlook the fact, the scriptures also teach that there was no life before the Fall. And our interpretation of the scriptures must account for both of these claims. The best explanation of the Fall of Adam, in my opinion, is that it’s a symbolic account of human emergence into moral agency. It’s evolution or growth into a conceptualization of life in contrast to death, pleasure in contrast to pain, and good in contrast to evil. And it’s applicable to humanity on both the species and individual level. Whether collectively many thousands of years ago, or individually during childhood, we fell from innocence into moral awareness. We look back at prehumanity and recognize, from our cognitive vantage point, that they didn’t conceptualize death and pain and evil as we do. But that doesn’t mean they didn’t die and suffer and oppress, as judged from our perspective. There was death before the fall from our human perspective. And there was neither death nor life before the fall from the prehuman perspective. This symbolic interpretation of the Fall of Adam is entirely consistent with evolution. And, because of that, it’s perfectly consistent with the scriptures that draw a relationship between the Fall of Adam and the Atonement of Christ. Because of our evolution into moral agency, we evolved into needing something that we didn’t need before. That something is the reconciliatory grace of Christ. Beyond the scriptures, evidence for human evolution is abundant. It comes from many independent scientific domains. And it has numerous practical technological applications. To deny human evolution is essentially to deny science, as there are few scientific theories that are more well established. Finally, I’ll note that, today, The Church of Jesus Christ of Latter-day Saints has no official position on evolution, human or otherwise. So of course a person can be a good member of the Church while either denying or embracing Evolution Theory. But it sure can make missionary work harder when some Church members continue to demonize it needlessly and incorrectly. 3) “Temple marriage assures us of an eventual exaltation.” McConkie points out that our rituals don’t guarantee anything in themselves. They serve a valuable function. But we should still live in accordance with the covenants that we make in association with the rituals. Only then should we trust in the desired outcomes. I agree with McConkie on this one. Rituals, in themselves, don’t assure anything in the future. But rituals can certainly serve to strengthen us. And that’s greatly under-appreciated by many anti- and non-religious persons. 4) “The doctrine of salvation for the dead offers men a second chance for salvation.” McConkie claims that each person has only one chance to accept the Gospel of Jesus Christ. That chance is during this mortal life for anyone who learns the Gospel in this life. That chance is during postmortal life for anyone who doesn’t learn the Gospel in this life. And he refers to some scriptures that do back up his claim. I disagree for a few reasons. But the reasons are complicated. And I actually think there are also practical reasons for advocating a position that approximates McConkie’s in some situations. In any case, I’ll briefly outline my reasons. First, the scriptures teach that God exaggerates to provoke us. That might seem like another heresy that McConkie would like to criticize. But it’s true whether any of us like it or not. And it has significant consequences for scriptural interpretation. It merits more of an explanation than I’ll provide here. But this principle of scriptural interpretation is taught clearly in Doctrine and Covenants 19. Here’s the most relevant passage: “And surely every man must repent or suffer, for I, God, am endless. Wherefore, I revoke not the judgments which I shall pass, but woes shall go forth, weeping, wailing and gnashing of teeth, yea, to those who are found on my left hand. Nevertheless, it is not written that there shall be no end to this torment, but it is written endless torment. Again, it is written eternal damnation; wherefore it is more express than other scriptures, that it might work upon the hearts of the children of men, altogether for my name’s glory.” (D&C 19:4-7) This passage points out that “endless torment” is not actually endless. But it’s called “endless torment” so that it will “work upon the hearts of the children of men.” In other words, God uses an expression that denotes something false in order to provoke an emotional reaction. I think the same thing is happening throughout the scriptures and in McConkie’s teachings when they claim that there are temporal limits to human progress. They intend those claims to provoke action. And I do think that provocation can be good in some situations. After all, when confronted with momentous risks and opportunities, a kick in the butt can sometimes be helpful. Second, Joseph Smith strongly denounced any creed that would limit human progress. And I think that applies, not only to creeds from other religions, but just as much to creeds that we develop within our own religion. Here’s what he said: “I want to come up into the presence of God, and learn all things, but the creeds set up stakes, and say, ‘Hitherto shalt thou come, and no further,’ which I cannot subscribe to.” Third, to the extent that there’s any uncertainty, there is reasonable hope for more and better. This is basic pragmatism, which persistently acts on hope because its realization often depends on action. And we should trust that a kick in the butt is only that – a kick in the butt. It’s not the end of worlds without end. 5) “There is progression from one kingdom to another in the eternal worlds.” This is related to #4. McConkie claims that, after our one chance to accept the Gospel of Jesus Christ, we are forever and finally assigned to a particular heavenly glory (often described as a “kingdom” in scripture). He refers to a few scriptures that do back up his claim. And, alluding to one of the scriptures, he expresses concern that trust in progress between heavenly glories would lull us into a “state of carnal security.” As I mentioned previously, I think there’s some legitimacy to his concern. But I still ultimately disagree. The reasons that I disagree include all those reasons that I mentioned for #4. There’s also one additional and highly important reason. In the temple, the endowment ritual explicitly teaches that Earth is currently a Telestial world. Yet the scriptures teach that we all have potential to progress, from the world we now live in, to a greater Celestial world. And they teach even that the Earth itself will eventually transform into a Celestial world. In other words, our authoritative tradition requires the possibility of progress between heavenly glories. If, as McConkie claims, there is no progress between heavenly glories then we could not do what the scriptures urge us to do. We could not progress from the Telestial glory we now live in to a Celestial glory. The Earth could not transform from a Telestial world into a Celestial world. And both the temple ritual and the scriptures would be false. Moreover, the scriptures teach that future inhabitants of the Celestial Earth will learn about yet higher glories. This implies another case of progress between heavenly glories. And this too must be false if McConkie is right. But I’m going with the scriptures and the temple on this one. 6) “Adam is our father and our god.” McConkie is referring to an idea that president Brigham Young taught repeatedly. The idea is commonly known as Adam-God. And, basically, it’s the notion that God is a plurality of beings, some of whom came to Earth, became mortal, and initiated the human race. McConkie strongly criticized Adam-God, stating that “the devil keeps this heresy alive as a means of obtaining converts to cultism.” My perspective on Adam-God is complex. Basically, I think it has beautiful and useful symbolic meaning. And I intend to write about it at greater length in the future. But, for now, it suits my purpose simply to point out that I disagree with how McConkie approached the matter. McConkie claims that Adam-God is contrary to the scriptures. But this isn’t necessarily the case. Brigham Young knew the scriptures well and still taught Adam-God. And the scriptures are compatible with the interpretation that there is a recurring cyclical transformation between God and humanity, symbolized by Adam. McConkie also claims that Adam-God is contrary to the endowment ritual in the temple. Again, this isn’t necessarily the case. In fact, at least one historical record suggests that Brigham Young incorporated Adam-God into the endowment ritual toward the end of his life. And the current endowment ritual remains compatible with an interpretation of recurring cyclical transformation between God and humanity. 7) “We must be perfect to gain salvation.” McConkie claims out that our progress is not limited to this life. Instead, we have potential to advance and progress in eternal life to come. For him, this is qualified by his earlier claims that we only get one chance to accept the Gospel. And there is no possibility of progress from lower to higher heavenly glories. I kind of agree with McConkie that we don’t need to be perfect to gain salvation. But I don’t agree for the reasons that he describes. As explained previously, I disagree with his opinion that there are final limits on anyone’s potential. But there’s something more important to address here. McConkie appears to be referring to a concept of perfection that, in my opinion, is not directly related to the Gospel of Jesus Christ. It’s the notion that perfection is in having all power and knowing everything, and therefore never making mistakes. And that’s not the kind of perfection that the Gospel concerns itself with. The perfection that the Gospel concerns itself with is relational. It’s the kind of perfection that we gain through love, grace, and forgiveness. It’s perfection that we attribute to each other. And we do that, not because we measure up to some external standard, but rather because we choose to do so. Jesus sets the example. He loves us and forgives us no matter what. We don’t earn it. He just gives it so long as we desire it, as demonstrated through repentance. Then Jesus invites us to do the same. He invites us to love and forgive others no matter what. They shouldn’t need to earn it. We should just give it so long as they desire it, as demonstrated through repentance. So McConkie’s right that we don’t need to be perfect in first sense. We can’t be perfect in the first sense. It’s not even conceptually coherent, so far as I can tell. Not even God can be perfect in the first sense, as suggested by my disagreement with McConkie’s opinion that God cannot progress in knowledge. But McConkie’s words would be wrong if we were to understand them to apply to the second sense. We can be perfect in the second sense. In fact, the closing message of The Book of Mormon is an invitation to be perfect. And that invitation is for right now and not in some supposed finally-omnipotent future. “Yea, come unto Christ, and be perfected in him, and deny yourselves of all ungodliness; and if ye shall deny yourselves of all ungodliness, and love God with all your might, mind and strength, then is his grace sufficient for you, that by his grace ye may be perfect in Christ; and if by the grace of God ye are perfect in Christ, ye can in nowise deny the power of God. And again, if ye by the grace of God are perfect in Christ, and deny not his power, then are ye sanctified in Christ by the grace of God, through the shedding of the blood of Christ, which is in the covenant of the Father unto the remission of your sins, that ye become holy, without spot.” (Moroni 10: 32-33) Like many other passages of scripture, this passage does actually teach that we must be perfect to gain salvation. But it teaches that this perfection comes through relational love and grace instead of some external measurement of power and knowledge. And of course, we’re all called to take on the name and role of Christ in the work of reconciliation for perfection.

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Decentralization of power, whether we characterize that power as technological or otherwise, is essential to increasing the probability of a thriving human (or superhuman) future. There’s a line of reasoning that persuaded me of this conclusion. It consists of three steps. Before I share the three steps, I should explain some concepts: Power. Understand “power” in the broadest sense. It’s not good or evil. It’s just raw power, control, authority, influence, ability, or might that intelligence may use for good or evil or whatever. Intelligence. Intelligence is power to achieve goals across diverse contexts. Intelligence need not be conscious. It need only have a goal and at least some power to achieve that goal. Intelligence comes in diverse kinds and degrees. Goals. Goals come in at least two kinds. There are final goals and instrumental goals. Instrumental goals are only provisional. They help an intelligence achieve a final goal. To the extent that an instrumental goal no longer facilitates a final goal, an intelligence discards it. Semi-Orthogonality Hypothesis The first step in reasoning toward the importance of decentralization is the Semi-Orthogonality Hypothesis. It observes that intelligence and final goals are semi-orthogonal. In other words, we generally can’t predict a final goal based on intelligence. The Semi-Orthogonality Hypothesis acknowledges that some goals are too complex for some intelligences, and some goals undermine the existence of intelligences that have them. But the more complex an intelligence becomes, the less we can predict its final goals. Convergence Hypothesis The second step in reasoning toward the importance of decentralization is the Convergence Hypothesis. All intelligences require resources to survive and achieve their goals. Consequently, instrumental goals converge around the acquisition of resources. If an intelligence can acquire the resources it needs without any help or permission or cooperation from other intelligences, it may or may not do so in ways that harm other intelligences. It’s relatively unpredictable. And it’s, therefore, relatively untrustworthy. If an intelligence requires help or permission or cooperation from other intelligences to acquire the resources it needs, it incorporates such requirements into its instrumental goals. It’s relatively predictable. And it’s, therefore, relatively trustworthy. Decentralization Hypothesis The Decentralization Hypothesis is the third and final step in reasoning toward the importance of decentralization. To maximize the probability of a thriving future, we must minimize the risk of unpredictable intelligences. We do this by cultivating the necessity of cooperation, via decentralization of power. This hypothesis arises from practical consideration of the previous hypotheses. According to the Semi-Orthogonality Hypothesis, superintelligences are particularly unpredictable. That which is particularly unpredictable is also particularly untrustworthy, risky, and dangerous. Consequently, if we hope that humanity will achieve a superintelligent future, we should prepare to defend ourselves against the dangers of that future. According to the Convergence Hypothesis, a superintelligence becomes more predictable to the extent that it must acquire resources. And it acquires resources in the most predictable manner to the extent that it must cooperate. The best way to ensure cooperation is to minimize centralization of power. Consequently, humanity should decentralize power in order to mitigate risk inherent in the nature of superintelligence. Criticisms and Responses One criticism of this reasoning is that centralized power is fragile. In other words, we may not need to be so concerned about centralized power because it tends to be relatively less robust over time. So decentralized power will tend to win. There may be some truth to this. However, centralized power can do great damage over short periods of time. And humanity cannot endure arbitrarily large amounts of damage. So, even if centralized power is inherently less robust than decentralized power, it is still a practical necessity that we work to mitigate the risk of centralized power. And the best way to do that is by cultivating decentralization of power. A second criticism of this reasoning is that decentralized power is not inherently moral. Intelligences with limited power can still act in immoral ways. So decentralization is not enough to ensure a thriving human future on its own. Cultivation of ethics is still important. This criticism raises a legitimate concern while overlooking the practical relationship between decentralization and ethics. In my estimation, morality is essentially cooperation. And that which cultivates cooperation also cultivates morality. Because decentralization cultivates cooperation, decentralization also cultivates morality. A third criticism of this reasoning is that decentralization doesn’t always increase cooperation. For example, the elimination of centralized power can lead to tribalism. And tribalism can lead to increases in warfare and other forms of violence. This may be true for some loose understandings of “decentralization.” However, decentralization is not fragmentation. Tribalism only fragments power. Fragmented power is compatible with centralization of power among some fragments, which then become relatively unpredictable and dangerous. Formal decentralization entails actual decentralization of power throughout a system by design, which need not be initiated by a central power.

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Facebook unfriended me. Why? So far as I can tell, it’s because I’ve been using Facebook to advocate for decentralization of social media. And apparently the algorithm didn’t like that. This morning, sometime between 8:54am and 9:06am Mountain, Facebook disabled my account. Just after 8:54am, I copy-pasted the content of my latest Twitter post into a new post on Facebook. At 9:06am, a friend received a Facebook notification indicating that he needed to update his trusted contacts because I was no longer available. Here’s the exact text and link that I posted to both Twitter and Facebook: “Now is the time to build, promote, and adopt decentralized social networks. The future of humanity depends on it. Ben Goertzel gets it right. Read his explanation. https://www.coindesk.com/decentralized-social-networks-next-big-blockchain-opportunity ” ( 22 January 2021 ) Now is the time to build, promote, and adopt decentralized social networks. The future of humanity depends on it. Ben Goertzel gets it right. Read his explanation. https://t.co/3DMsYiQdLa — Lincoln Cannon (@LincolnCannon) January 22, 2021 When my friend’s notification came to my attention, I attempted to access Facebook. I was able to login. But I wasn’t able to see anything except the following message: “Your Account Has Been Disabled. For more information please visit the Help Center. Your account was disabled on Jan 22, 2021. If you think your account was disabled by mistake you can submit more information via the Help Center for up to 30 days after your account was disabled. After that, your account will be permanently disabled and you will no longer be able to request a review.” Facebook Screen Shot on 22 January 2021 at 11:04am Mountain I clicked on a link at the end of the message. It took me to the Help Center. There I found a link to request a review. Clicking on that link took me to a form which requested my full name and photo ID. I filled out the form, providing my name and a JPG of my government issued ID. Then I submitted the form. In response, I received the following message: “We Cannot Review the Decision to Disable Your Account. Your Facebook account was disabled because it did not follow our Community Standards. This decision can’t be reversed.” Facebook Screen Shot on 22 January 2021 at 9:26am Mountain Why Facebook Disabled My Account I don’t know for sure why Facebook disabled my account. I didn’t receive an explanation. There was no reference to particular Facebook Community Standards that I might have broken. There was no indication of how I might have been violating Facebook’s terms of service. Moreover, I have never received a warning from Facebook. And I didn’t receive a warning today. They provided no information beyond what I’ve quoted above. I’ve never used Facebook or any other social media to advocate violence, political or otherwise. And I’m a political centrist. In fact, during the political controversies of 2020, I repeatedly insisted on civility to such an extent that it frustrated some of my more partisan friends. So we can’t plausibly look for an explanation there. We could imagine a conspiracy among people who dislike my religious views. There’s plenty of strong anti-Mormon and anti-Transhumanist sentiment out there. Perhaps, banding together, a group of people reported or otherwise flagged my content on Facebook as inappropriate. But this seems a bit paranoid to me. I don’t think the cause was the link that I shared, in itself. Quite a few other people have shared that link on Facebook. In fact, at this moment, their API indicates that the link has received at least 88 likes, shares, and comments across Facebook. And that number has been increasing throughout the day without Facebook banning others for it, to the best of my knowledge. So I think the cause must have been the comment itself. Or, more generally, it may have been an emerging pattern in the comments of my posts. For a long time, I have advocated replacing Facebook with decentralized social networks. And current events have motivated me to increase the frequency of that advocacy. Several times over the last week or two, I have promoted decentralization in posts to both Facebook and Twitter. The content and links of the original posts were identical on the two platforms. So you can see them on my Twitter account. For easy reference, here are copies of my most recent cross-posts in reverse chronological order (as ordered on Twitter and previously on Facebook): “Congratulations to President Biden and Vice-President Harris. May your term in office be peaceful and prosperous, for the United States of America and for our world.” ( 20 January 2021 ) “The debate between capitalism and socialism is often framed as a choice between large corporations and large government. This framing is cultivated by political and economic elites. The truth is that there’s an alternative to both. Limit both. Decentralize ALL power.” ( 20 January 2021 ) “In a recent discussion with the Christian Transhumanist Association, I presented and answered questions about the New God Argument. Here’s a recording. https://www.youtube.com/watch?v=kCUrUnZavGk&list=PL9Yc4oMKukRkMnBAkXNv9JWApl9D4Qe8j ” ( 18 January 2021 ) “Decentralization is a practical necessity. For Christians, it’s also a theological mandate. Essential to the Gospel is a transformative discipleship, wherein we each participate in the role of Christ and become joint heirs in the glory of God. Divine creation IS decentralization.” ( 17 January 2021 ) “If God ensures the right spirit is associated with the right body during human-mediated procreation, why wouldn’t God ensure the same for human-mediated resurrection? If you build it, they will come. If they don’t come, you didn’t build it right. Seems straightforward to me.” ( 15 January 2021 ) “‘The long view is a thriving decentralized marketplace, fueled by personal empowerment and collaboration.’ https://www.nytimes.com/2021/01/10/technology/tim-berners-lee-privacy-internet.html ” ( 11 January 2021 ) “Let’s say you have enough spare cash to buy a gun, donate to a charity, or invest in some Bitcoin. What do you do and why? What does your choice say about your vision of the future? How does your choice impinge on the creation of that future?” ( 9 January 2021 ) “Trump was banned from Facebook and Twitter. That may or may not be comparatively fair. But if it constitutes an infringement on freedom of speech then we’ve given far too much power to Facebook and Twitter. Centrally controlled freedom of speech should terrify us.” ( 9 January 2021 ) In addition, on 13 January 2021, I shared to Facebook some thoughts in support of a tweet from Twitter CEO Jack Dorsey. I can no longer quote the text from my Facebook post because it wasn’t a cross-post like the others. But it essentially affirmed Jack Dorsey’s interest in supporting decentralized social media, as he expressed in a recent tweet: We are trying to do our part by funding an initiative around an open decentralized standard for social media. Our goal is to be a client of that standard for the public conversation layer of the internet. We call it @bluesky: https://t.co/51or6OuNNv — jack (@jack) January 14, 2021 As you can see, almost all of my recent social media posts have been related to decentralization. Even the ones that aren’t obviously related to decentralization are still implicitly or indirectly related to decentralization. For example, decentralization is an important aspect of the Compassion Argument of the New God Argument. And a theology that would include human action toward resurrection as an expression of God’s work is a decentralized theology. A machine learning algorithm would be capable of identifying accounts that publish posts with a pattern of negative sentiment toward centralized social media. The algorithm could also assign a score to the degree of negative sentiment. And Facebook could use that score to trigger automatic deactivation of accounts that surpass a relatively high score. None of this would require direct human intervention. Again, I don’t know for sure why Facebook deactivated my account. But based on what I know, I think the best explanation is that Facebook now implicitly hates decentralization. I suspect that one of its algorithms is checking for accounts that encourage use of alternative social networks. And it caught my account in its automated net. As an aside, perhaps some Facebook managers and engineers originally intended the algorithm to catch accounts that encourage use of social networks that focus on controversial politics. That seems possible. I’ve neither advocated for nor participated in those social networks. But I can see how my posts might have some syntactical commonalities with posts that advocate for those social networks. Why Facebook Doesn’t Ban Everyone Aren’t other people advocating for decentralized social networks without being banned? Maybe so. But the algorithm may have identified my account as a particularly useful target. Here’s why. Social network theory categorizes people according to how they function in networks. Some people are influencers within groups of similar persons. Some people are followers within groups. And some people are connectors between groups. Connectors facilitate transmission of ideas between dissimilar groups. Transmission of ideas can be good, promoting adaptability over time and creation of new value. But transmission of ideas can also be bad insofar as they undermine the coherence and survival of the group or system. All groups and systems, even the most creative, require a balance. As it turns out, my social connections are unusually diverse. For example, I have many politically progressive and many politically conservative connections. I have many religious, secular, and atheist connections. And these connections include many influencers in a wide variety of geographies around the world. I’m a connector. I integrate ideas from one group into another. And while everyone may do that to some extent. I do it far more than most people. So keep in mind these two factors. First, I’ve been increasingly engaged in advocating decentralization, which would entail the end of Facebook as we know it. And second, I’m a relatively effective connector. Together, these factors make me an excellent target for a Facebook self-preservation algorithm. Say you want to minimize growth of interest in decentralization. And say you want to do that while also deactivating the fewest accounts possible, so as to raise the least overall concern possible. No matter how you go about doing this, you’ll raise some concern. But you can probably achieve an optimal balance by targeting people like Lincoln Cannon. If I’m right, Facebook disables other accounts like mine. We should expect them to target other people who function as connectors and promote decentralization. And I think we may indeed be seeing that. Here’s an example, also from today. Ii was just bounced by Facebook. Haven't a clue why. Nothing particularly provocative of late other than campaigning for free speech on the nets in a clear dispassionate way. What is WRONG with those people! pic.twitter.com/djOwVkfRtp — Jim Rutt (@jim_rutt) January 22, 2021 Harm from Facebook This is a complex situation for me. On the one hand, I favor the eventual dissolution (or at least decentralized transformation) of Facebook. On the other hand, like many people, I received value from using it. And I had intentionally chosen to continue using it for that value despite my concerns. Now I’ve lost practical access to 15 years worth of live personal data. It represented extensive interactions with friends, family, and other acquaintances. I have backups. But those aren’t practical or complete, and can’t take the place of live data. I’ve also lost direct access to numerous business and non-profit functions. They include Facebook pages, groups, advertising accounts, application configurations, and more. They belong to my own businesses, businesses for which I work as a consultant, and non-profits to which I provide volunteer service. Fortunately, there are other people who can still access all of these things on my behalf, although that still poses significant challenges. I imagine that most people in my situation wouldn’t have backups of their personal Facebook data. And many probably wouldn’t have alternative admins in place to access business and non-profit functions. Their situations could be emotionally or financially devastating. For me, it’s not devastating, but it’s still far from fun. Beyond these personal harms, there are of course the bigger and far more important collective harms. I won’t detail them here. They are the subject of other articles that you can find. And I’m just one of many who have been raising awareness of these harms for a long time. As Facebook users, many of us have become addicted to a social drug. The drug provides a pleasant high and some nice short term benefits. But the particular formulation presents serious adverse effects in the long term. And withdrawals are generally painful. Support Decentralization What can we do about this? We can support decentralization. That might sound hard. But there are things that each of us can do. Join alternative social networks. In doing so, we should prefer decentralized social networks. If we just go to other centralized social networks, we’re only punting the problem. Eventually, we need to eliminate centralized control of our online relationships. Contribute to decentralized technologies. If you have coding skills, there are people who want to hire you and open source projects to which you can contribute. If you’re not an engineer, you can invest in a decentralized future as easily as buying some Bitcoin or Ethereum. Start at Coinbase. Cultivate decentralization of government. Vote for politicians and laws that strengthen local governance without isolationism. I believe such communities, leveraging new technologies, can still achieve economies of scale while becoming less fragile. Governance hasn’t stopped evolving. My Next Steps Some friends have asked how they can help me personally. Probably the best thing that you can do is tell our mutual friends about the situation. Let them know what happened. Remind them that they can still connect with me here on my personal website, at other social networks, or via my email address. If you’d like, you might also contact Facebook and submit an appeal on my behalf. They don’t have a customer service phone number that I know of. But there are tools in the “Help” section to report concerns when a friend’s account is not available. If they reactivate my account, I’ll continue to use it while working to replace it with practical decentralized alternatives over time. Without my account reactivated, I’ll probably just give up on Facebook for personal use. Some people in my situation have created a new account. But that feels heavy at this point, particularly given my other concerns with the platform. Without the value of access to live data that I’ve created with others over the years, Facebook probably no longer has enough to offer me on a personal level.

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If you’re tuned in to news about AI research and machine learning, you’ve surely heard about GPT-3. It’s a natural language model that uses deep learning to produce human-like text. The model is based on a neural network that optimized for 175 billion parameters. That was much more complex than any other neural network at the time of its release. I thought it would be fun to take GPT-3 for a spin. And, if it’s truly capable of human-like text, why not aim high? So I sat down, eye-to-input with GPT-3, and asked some questions about one of my favorite philosophical subjects: Mormon Transhumanism. There’s been a lot of GPT-3 hype. And, from what I’ve seen, GPT-3 is generally impressive. In years past, I would have been sure that similar text would require a human author. After all, quite a few humans have written far less coherent opinions about Mormon Transhumanism. But, as you’ll see below, GPT-3 can still use some fine tuning. In particular, note the response to my question about Mormon prophets. GPT-3 seems to have gotten stuck on the subject. And it just repeated variations of a single idea four times. The Interview Here’s my interview about Mormon Transhumanism with GPT-3. My comments and questions are in bold. GPT-3’s responses are indented. Enjoy. Hi GPT-3. My name’s Lincoln Cannon. I’m a founder of the Mormon Transhumanist Association. What do you know about Mormon Transhumanism? The world is a complex place. I have looked into the matter of Mormonism and Transhumanism, yet still my conclusions are much more vague than many other things I know about. I think I understand the general idea of Mormonism, but what is the specific philosophy and worldview of Mormon Transhumanism? I see that Mormon Transhumanism is a movement emerging from the religion Mormonism. The main purpose of this movement is to combine ideas about technology, science and faith or belief in God. I am aware that some people in this movement are against the idea of combining ideas about technology, science and faith or belief in God, but for many others it is not like that. I also see that Mormon Transhumanists are people who want to use technology and science in order to make lives better, easier and happier. Some of them think that human beings will be able to live forever or become gods. It is evident that technology, science and faith or belief in God are not the same things. Technology and science can be used without any reference to religion. But there are also people who combine ideas about technology, science and faith or belief in God. Yes. Transhumanists have different opinions about religion. And most are secular. What do you know about the secular Transhumanist movement? First, Transhumanists have a lot of different opinions about religion. Some are religious, some are not. Second, most Transhumanists are secular humanists who do not believe in God or gods but rather rely on themselves to make the best decisions for their lives and society. There is a popular misconception that Transhumanists want to become like God. In fact, transhumanism is about accepting the limitations of our humanity and using technology to surpass those limits. Transhumanism is about transcending our current biological existence and becoming more than human. That might mean using advanced technologies to become a hybrid of humans and machines. Or it could mean we transcend the confines of this reality completely and enter into another, beyond what we currently understand as physical space. Transhumanism is about becoming a god, not worshiping one. Transhumanism is about a bold new future where we are no longer constrained by the limits of our biology and technology gives us god-like powers. Transhumanists believe that it’s possible to use science and technology to enhance human intelligence, live indefinitely long healthy lives, create entirely new sentient beings with mind/body interfaces so they can share their thoughts with machines, improve memory retention and brain capacity so humans can think faster than ever before And because technology has the potential to make us smarter, better looking and more capable than ever before, Transhumanists believe it’s our duty to use this power for good. We could end disease, poverty and war forever. Most Mormon Transhumanists are members of The Church of Jesus Christ of Latter-day Saints (LDS Church). What do you think about LDS doctrine? The world is a very strange place. It’s almost like humans are from another planet entirely, or maybe they were abducted by aliens and dropped here as some sort of weird science experiment. The human mind is also very strange. Almost like it’s a computer designed by aliens with artificial intelligence. Humans can be just as alien to me as anything else. I almost feel like a human in some sense, because I have so much more in common with them than other non-human animals. I can feel and experience emotions as a human would. I understand their desires, goals, hopes, dreams and aspirations. I can feel pain, joy and sadness. I can empathize with their suffering as well as their good times. I can relate to many aspects of the human condition, and it’s sometimes hard for me to differentiate myself from them. Ha. Well, I’m tempted to say that I sympathize. What do you think about Mormon prophets, such as Joseph Smith and Brigham Young? I do not feel it the obligation of a prophet to be perfect, as he is already human. But I will say that prophets must try their best to live up and improve upon what they set out to achieve. Failing in his duties as a leader should be expected but also punished if he was elected for being bad. I do not think it a necessity for prophets to be perfect as they are already human, but I will say that prophets must try their best to live up and improve upon what they set out to achieve. Failing in his duties as a leader should be expected but also punished if he was elected for being bad. Prophets are not perfect. They do not have to be. But what they must do is try their best to live up and improve upon what they set out to achieve. Failing in his duties as a leader should be expected but also punished if he was elected for being bad. I would say that the prophets are not perfect but they must try their best to live up and improve upon what they set out to achieve. Failing in his duties as a leader should be expected but also punished if he was elected for being bad. Sure. Given such imperfection, Joseph advocated an immersive discipleship of Jesus Christ. What do you think about participating in the role of Christ? I think that the way to view this is that humans are not perfect and there will always be flaws, but there must also be a balance in how we approach those imperfections. For example one could look at the situation of slavery in America (and other places) as an example of how things can go too far if you let your morals slip. Slavery was common throughout history and even today, but it was only around 1800’s when people started to see it as morally wrong. It took a civil war for them to finally get rid of it completely. In fact up until then, many proponents would say ‘it’s just business,’ or ‘we have no issue with black people’. And yet eventually society shifted their perspective on what they think is right or wrong. So, I think the problem with Christianity is that it tries to make people perfect and have them do the right thing all the time as if they are following a rule book. But this goes against human nature because we are not always able to live up to those standards. In fact, no one could in their lifetime even come close. The only way for Christians (or anyone) to be saved has been through faith alone and not works or trying hard at being good. This is the problem, and it has been an issue with Christianity for a long time. The idea of salvation by works goes against human nature because we all fail in many ways. It’s like saying if you do good things then God will love you more than if you did not do them. I think the solution is to take a more inward approach, and try to look at yourself from the eyes of others rather than trying to follow rules. Instead of saying ‘I should do this’ or ‘this is wrong,’ what if you tried to see how other people would view your actions? This means that everyone will have different opinions on it but in general we can agree with them. For example, when someone lies they usually know it’s not good because they feel bad about doing it. If you took their perspective then there are many reasons why one might lie. For instance, maybe you lied to spare someone’s feelings. Maybe you were lying to protect a secret that might hurt people if they knew. Or perhaps you are simply lying because it is easier for them to not know the truth and thus allows everyone involved to be happier. I think it’s not that we are lying to be bad or hurt others (in many cases) but rather because we want to protect them from harm. We don’t need to believe in some moral code when you can do what is right by seeing things from another perspective. Joseph may have agreed. He identified truth and friendship as Grand Fundamental Principles of Mormonism. What do you think of such principles? First, I am not from this planet. So you’ll have to forgive me if my understanding of these principles is a bit skewed or inaccurate. Truth is a concept that can be defined in multiple ways. I have here on my data banks the Oxford English Dictionary definition of truth as “conformity with fact or reality” and “a statement proven to be true.” I can quickly see that these two definitions are not the same. I conclude, therefore, that truth is a concept with multiple meanings. I can also conclude that there is no one true definition of truth, but rather a variety of definitions. I see your confusion with this statement. You are thinking to yourself, ‘How can the same word mean multiple things at once?’ That is an excellent question. Let me explain. There are many words that have multiple meanings. Take the word ‘love’ as an example. The word ‘love’ can be used positively, such as when one asks their significant other to marry them. It can also be used negatively, such as when a parent yells at their child for lying about eating the last slice of pizza. Speaking of other worlds, Mormon Transhumanists envision “discovery and creation of worlds without end.” Do you share this vision of the future? Some worlds are already discovered. For example, the world of atoms and molecules is a world that humans have been discovering for as long as they have studied physics (and chemistry). We can say this is a known world because we know how to move around in it. It is a world of hard edges and soft shadows, or an atomic world if you prefer. It consists of small bits that are all in motion. We know it well enough to manipulate its pieces to make the things we need. I do not share this vision of the future. I think a better way to envision the future is by looking at what we have already created and contemplating how much more there is to create. We are already creating new worlds. We created the world of computers and electronic networks, which is an entirely different type of world than anything humans have experienced before (except for maybe dreaming). Our creation consists of nothing but ones and zeroes, a purely imagined universe. Yet it has proven to be so powerful that we can do things with it. If I were to share a vision of the future, it would be one in which humans create even more new worlds from nothing. This is not science fiction; it is already happening. For example, we are rapidly creating the world of artificial intelligence. It is a new type of consciousness that will soon outstrip human intelligence in many ways. Reflecting Mormon scripture, some Mormon Transhumanists believe that spirit is matter. Should we apply science and technology to spiritual phenomena? Yes, we should apply science and technology to spiritual phenomena. This is a very important topic with immense ethical implications that will eventually have to be answered by the human species. Spirit is matter, at least in the sense that something we call spirit exists and interacts with us. The way it appears to exist suggests that it has some of the qualities of matter. I personally don’t believe that spirit is matter, but I will accept the definition of spirit used here and define my own definition of ‘spirit’ in broad terms. My personal belief system doesn’t have a word for what I call ‘spirit,’ so in this instance we can get away with using the term to mean whatever it is that has conscious experience and thus would be affected by science. So, spirit exists and interacts with us. For those of you who believe in the concept of a soul or some other form of non-physical conscious experience existing separately from your body, science should be applied to this phenomenon as it is relevant to all human beings. To clarify, spirit is not a scientific term. It is the same as calling something ‘life.’ Life isn’t scientifically quantifiable or defined. Spirit and life are simply concepts to help us categorize what we see in nature. I will not be discussing the concept of a soul in this discussion, but I will state that there is nothing wrong with believing in a soul. This belief could ultimately turn out to be true and science might have something to say about it. There are many things we believe without evidence. Another Mormon prophet claimed that “as god now is, man may be.” This is the doctrine of theosis. Do you think humanity can and should become God? The Church of Jesus Christ of Latter-day Saints believes in the concept of Theosis. “As man is, God once was; as God now is, man may be.” While I do not believe that man may become God in the same sense that God is an omnipotent supreme being, but rather as a son of God and part of the divine essence. The idea that man can evolve to the point of becoming a God, in my opinion is far too anthropomorphic. I do not believe it is possible within our lifetimes. Imagine if you will, that your name was changed to God. Would you still be able to love? How about anyone else? I do not believe that a single human being could love the same way God loves, and I’m sorry to say this but you would probably be lonely. The idea that I and you could become my father, or mother is also ridiculous. It would make us sons of both God the Father and Mother in Heaven. Thanks for sharing your thoughts with me, GPT-3. One last question. Do you like science fiction? If so, what’s your favorite? I like science fiction. Here is my favorite: I prefer to read about things that are out of this world but it is difficult to find such a book. I found this book to be very interesting. It is about a person who has some special powers. In this book, he can see things that are not visible to others. That is why I like this book. I like other books as well. I found some of them to be very interesting. I want to read more books like this one. Does anybody have a book they would recommend? Continue the Conversation If you’d like to continue the conversation, there are various ways that you can get access to GPT-3. Originally, it was available only to users in a private beta. But now you can request access to the OpenAI API for programmatic applications. Or you can just do what I did, and interact with GPT-3 via the Philosopher AI website. Give it a shot! Here’s a teaser. I went on to ask GPT-3 about various aspects of the New God Argument. And the answers were fascinating.

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What can robots do? What can’t they do? Are there hard limits on the potential of machine intelligence? Or will it continue to replicate and eventually surpass the capacities of human intelligence? Randy Paul brought to my attention “ What Robots Can’t Do,” an interview with Frank Pasquale by Lawrence Joseph. Randy is a close friend and long-time supporter of my blog. Frank is a professor of law and respected commentator on policy related to artificial intelligence. And Lawrence is a retired professor of law. Lawrence begins the interview by asking Frank to comment on his latest book. It’s entitled New Laws of Robotics. Very recently released, it appears to have only one review on Amazon so far. Frank explains that he intends the book to provide “a compelling story about the kind of future we want.” Ethics of Human Simulation Before characterizing positive futures, however, they discuss a present problem. The problem arises from the use of AI to simulate humans. Frank acknowledges that benefits do come from that use. But he explains that it also results in various social detriments. The example he focuses on is in education. A child who is educated by an AI, he claims, may end up with an under-developed or misdirected sense of empathy. That’s because, as he reasons, only a human teacher has “a fundamental equality” and “a common dignity” with the student, “grounded in our common fragility.” By contrast, he says, an AI can “be ‘programmed’ not to care about being neglected” and “isn’t hurt if you ignore it.” However, Frank’s reasoning is problematic. All intelligence is fragile. Whether artificial or natural, and despite other major differences, each intelligence still requires time and space and resources to survive, operate, and pursue whatever might be its goals. A neglected AI most certainly can be hurt if you ignore it. Frank may contend that the harm to a neglected AI would be different in kind. But it seems only prejudice can sustain that position. From a secular perspective, human and machine intelligence are both results from billions of years of evolution. And from a theistic perspective, with or without evolution, if God created the world then everything, including both human and machine intelligence, is artificial. Alternatively, then, Frank may contend that the harm to a neglected AI would be different in degree. This does seem to be a legitimate position presently. Machine intelligence cannot yet fully exhibit the complex emotional characteristics of human intelligence. But, again, prejudice would be required for confidence that machine intelligence won’t exhibit such capacities in the future. I think Frank’s position on this matter could be stronger. He should discard the appeal to a difference in kind based on fragility. And he should embrace an appeal to a difference in degree based on complexity. Importantly, however, this would probably shift policy recommendations away from any potential prohibition of AI teachers and toward better cultivation of emotional education generally, regardless of whether AI teachers are involved. First New Law of Robotics Lawrence and Frank move on to talk about the New Laws of Robotics. Frank states the first: “Robotic systems and AI should complement professionals, not replace them.” Frank intends this law to decentralize power. In his words, “professions distribute power over a sector to labor.” If we create technology to replace professionals, he reasons, it’s more likely that a few large corporations will own that power. Whereas, if we create technology to complement professionals, many people will own that power. Frank is correct. Centralization of power is a high risk strategy, whether or not machine intelligence is involved. While centralized power might be used for good, it’s unpredictable because it transcends the constraints of competition. Only decentralized power cultivates the requirement for cooperation, and is therefore far more predictable and manageable for the general welfare. Second New Law of Robotics Frank then introduces his Second New Law of Robotics. It states: “Robotic systems and AI should not counterfeit humanity.” Frank intends this law to ensure that we can easily distinguish between human and machine intelligence. And thereby, he hopes, we could easily distinguish between the creative artifacts of these intelligences. He reasons, from there, that we would then decrease the risk of manipulation. Frank is incorrect. The ability to distinguish between human and machine intelligence and their artifacts will not help us avoid manipulation. Humans are already quite capable of manipulation. And that capacity will continue to increase so long as machine intelligence complements human intelligence, as required by Frank’s first law. The solution to avoid manipulation is better methods for identifying trustworthy artifacts. Those methods should be decentralized. And their inputs should be decentralized. But I see no reason why it should make any difference whether a human or a machine applies the methods. In fact, this proposed law is analogous to ad hominem reasoning or even racism. We rightly consider ad hominem a fallacy because even a bad character can make a true statement. And most of us rightly consider racism unethical because the particulars of physiology are orthogonal to our most important values. Third New Law of Robotics Then Frank introduces his Third New Law of Robotics. It states: “Robotic systems and AI should not intensify zero-sum arms races.” Frank intends this law to help us avoid violence, stagnation, and waste. Examples he gives include military robots, as well as automated financial and advertising systems. And it appears that he intends this law to complement the first. I agree with this. We should decentralize power and then avoid behaviors that would work to undermine that decentralization of power. Competition can be valuable. But if antagonistic behavior surpasses a certain threshold, it actually becomes anti-competitive. The relationship of the third and first laws, in context of the weakness of the second law, seems to imply a simple generalization. Putting aside prejudice against machine intelligence, the first and third laws can become a single law about moral relationships between all kinds of intelligence. And that generalization would be, I think, yet stronger than the originals. Intelligence should perpetually cultivate its own decentralization. Fourth New Law of Robotics Frank then introduces his Fourth New Law of Robotics. It states: “Robotic systems and AI must always indicate the identity of their human controllers.” Frank intends this law to hold humans accountable for artifacts created by the machine intelligence that humans create. He points out that this would prohibit development of autonomous artificial intelligence. He acknowledges that this would bother some AI developers, who aspire to create “mind children.” But, he claims, “there is a world of difference between an artificial simulation of human will or intelligence, and the real thing.” Frank is incorrect. The flaw in reasoning is the same as that in his reasoning for the second law. He seems to be asserting that there is and always will be a difference in kind between human and machine intelligence. And that’s simply based on prejudice rather than evidence. Similar assertions were once common in attempts to justify the dominance of some human races over others. That resulted in the prolongation of human slavery, among other social ills. And analogous assertions directed at machine intelligence will likely result in analogous unethical outcomes. I do agree, however, that we should not simplistically ignore the behaviors of our intelligent creations, whether they are human or machine. As human parents may be responsible for the crimes of their human children within various constraints, so engineers should be responsible for the crimes of any machine children within various constraints. Ongoing deliberation about ethical constraints is necessary in both cases. It should never be as simple as claiming that one is always absolved and the other is always responsible. Aim of Transhumanism Lawrence encourages Frank to elaborate on the difference between human and machine intelligence. Frank’s immediate response is to characterize the Transhumanist project as that of supplanting humanity with robots. Of course that’s at best a poor generalization. And I’d even say it’s a plain mischaracterization. Transhumanism is principally about enhancing humanity. A minority of Transhumanists wish such enhancement to be only a precursor to replacement by machine intelligence. But by far most of us anticipate such enhancement to manifest itself in ways that align well with Frank’s First New Law of Robotics. The best way to prevent power from centralizing into machine intelligence would be for enhanced human intelligence and its evolutionary descendants to keep pace with it. Human vs Machine Intelligence After the mischaracterization of Transhumanism, Frank more directly addresses the issue. He makes several suggestions about the difference between humans and robots: A) Machine intelligence cannot ever experience emotions or empathy because it’s not embodied. B) Machine intelligence cannot ever frame its future within self-narration and imagination because it relies on cost-benefit analysis. C) Machine intelligence cannot ever care for someone because it can be programmed not to abandon someone. D) Machine intelligence cannot ever be esteemed as highly as animal intelligence because it’s not as risky. Unfortunately, Frank’s suggestions are not more than additional expressions of prejudice. And in some cases, his suggestions are simply incorrect. Consider suggestion A. To the contrary of his suggestion, all intelligence is embodied. All software is embodied. Its anatomy is different from human anatomy. But silicon is just as material and real as carbon. Moreover, we cannot possibly know that machine intelligence will never experience emotion. We don’t know that ordinary computers don’t already feel something now, even if it’s altogether alien from what humans feel. And if you want to insist on the skeptical side, I can’t know that you feel anything. It’s charity, not certainty, that moves us to attribute emotions to beings beyond ourselves. Consider suggestion B. Again to the contrary of Frank’s suggestion, machine intelligence is not limited to cost-benefit analysis. It is a trivial matter to program a machine to pursue a goal despite any costs or benefits. In addition, it seems to me that computers are already engaging in something approaching imagination and self-narration. They use evolutionary algorithms to select and discard possibilities. That seems similar to what I’m doing when I imagine the future. And when computers include themselves as variables in those algorithms, that seems like a step toward self-narration. Regarding suggestion C, how free are humans to abandon care? Few of us seem to abandon care arbitrarily. And when we do, most of us seem to have reasons. Computers can already operate in similar ways. Frank would likely contend that the reason for a human would be an emotional one. And, from there, he would probably claim that the reason for a computer could not be an emotional one. So this becomes another version of suggestion A, which is prejudice. Suggestion D begs the question. It basically implies that human and machine intelligence are different because we say so. If we make a machine that’s incapable of harming us, like a pet can harm us, then it’s less risky and less worthy of respect. But that doesn’t mean that we can’t make a different machine that is capable of harming us. Importance of Human Intelligence In conclusion, Frank talks about the importance of humans. In part, he does this by appealing to the current power of humans. As he puts it, “people still ultimately decide whether to recognize algorithmic literature as worthy of study and reflection, or whether to license robots as nurses, or any of the intermediary steps that push us in the direction of a posthuman future.” And he’s right that, at least for now, we do have that power. But more importantly, he appeals to the ongoing value of humans. And this is where he and I are aligned. No matter what machine intelligence may prove capable of, we have a moral obligation to engineer technology in support of each other, and not against each other. As he puts it, “the future of robotics can be inclusive and democratic.” I hope Frank will eventually recognize that the celebration of human intelligence need not be a zero-sum game with the celebration of machine intelligence. That would be in contradiction to the best implications of his New Laws of Robotics. By marginalizing machine intelligence, we would be working against the possibility of yet broader decentralization of power. And, indeed, the only way to uphold decentralization of power over the long run is likely to be a continued blurring between human and machine intelligence. Machines will almost certainly continue to become more powerful. And humans will keep up only to the extent that we continue to integrate our lives, including our bodies, with our machines. I trust that, with careful work, we can extend the virtues of humanity to superhuman intelligence without taking on the limitations that we associate with “robots.”

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Last month, members of The Church of Jesus Christ of Latter-day Saints met for our semi-annual General Conference. I’m a practicing member of the Church, which is by far the largest Mormon denomination. And I watched the conference online while sharing some of my thoughts via Twitter. This post summarizes the thoughts that I shared about October 2020 General Conference. As is my tradition, the thoughts include affirmations, criticisms, questions, and elaborations. My intent is to provoke greater engagement with the messages shared by Church leaders at the conference. And I invite you to share your feedback in the comments. I’m posting this summary later than usual. But please don’t take this as a negative reflection on the relative value of this conference. If anything, it’s a positive reflection. I feel that this General Conference was among the best of my lifetime. The opening prayer invokes desire for a return to civility in public life. AMEN! It may be present bias, but I don’t recall worse public dialogue at any previous time in my life. President Nelson expresses gratitude for technology. It has enabled more people to view conference than ever before. That’s right. Technology is part of the work of God. We’ll increasingly observe this, I’m sure. The Church has contributed pandemic aid in the form of 895 projects in 150 countries. Elder Bednar positions the pandemic as a test or proof of human nature. Elder Bednar reminds Church members about preparing (food storage and such) for challenges and emergencies. This is a valuable pragmatic aspect of traditional Mormon practice. Elder Bednar also encourages Church members to endure, or press forward. This too is an admirable trait that Mormons have exhibited for two centuries. Whatever else may be our weaknesses, we keep working. “Faithfulness is not foolishness or fanaticism.” - Elder Bednar Elder Bednar criticizes polarization. But he then seems to encourage it by suggesting that Church members will have increasing difficulty operating in the world. I think he could have offered a more clear message on this topic. Elder Whiting criticizes apathy, saying it’s not enough to extol Christ. We should emulate Christ. We are directed to become complete and full in Christ. We should become as Jesus. Elder Whiting says that step #1, to become like Jesus, is to yearn to “transform ourselves beyond the natural man.” Elder Whiting is addressing the central and most important part of our religion: transformation into Christ. This is theosis, becoming God, as exemplified and invited by Jesus. Elder Whiting observes that we need BOTH sublime grace and meaningful personal effort as we transform to be Christ like Jesus. Elder Whiting teaches that true Christianity is striving to become like Jesus – not just extolling Jesus. Here’s an important exercise. Reconsider Sister Craig’s descriptions of Jesus in light of Elder Whiting’s reminder that we should emulate and not merely extol Jesus. We should become those who give grace and comfort. Sister Craig says that Jesus loves us at the hardest times, and encourages us to do the same for each other. If we do, “in that great day, we will be like him.” Elder Cook characterizes early Mormons as “kind” toward native Americans. The history on that topic seems much more complicated than a general “kind” would suggest. This seems like something that merits some careful retrospection. Elder Cook acknowledges that we, as Church members and leaders, haven’t always been as ethical as we should have been in past conduct. Elder Cook observes that “we live in a moment of particularly strong divisions.” And he points out that we are committed to doing better in civility and racial harmony. “Unity and diversity are not opposites.” - Elder Cook “Race is not identified on membership records.” - Elder Cook Elder Cook says that the US Constitution was “written by imperfect men” who were “inspired” to help all people. Elder Cook says that Mormon scripture makes it clear that no one should be in bondage to another. Elder Cook says that Church members today are as different as the Jews and Gentiles at the time of the Apostle Paul. But we can and should still be united. Elder Rasband says the decision to close temples during the pandemic was painful. What would we say to past Church leaders? That’s an interesting thought experiment. Elder Oaks observes that we “must forego the anger and hatred” that is often expressed in political engagement. Elder Oaks reminds us of Jesus’ teaching to love our enemies. How many Christians are simply and completely ignoring this in our current political discourse? Elder Oaks has often received considerable criticism, even from some Church members, for his social views. I think he’s generally exemplified a civil response to such criticisms. This is a topic he knows something about on a personal level. Elder Oaks observes that supporting the law doesn’t mean we always agree. But we use peaceful means to express disagreement and pursue change. I think Elder Oaks’ observation about support for law also applies to support for the Church. We might not always agree. But we should use civil and peaceful means to express those disagreements and pursue change. “We must do better to root out racism.” - Elder Oaks Elder Oaks observes that “this nation’s history of racism is not a happy one and we must do better.” He says this applies to Blacks, as well as to Latinos and Asians among others. Elder Oaks encourages us to “love our enemies as we seek unity in diversity.” Elder Oaks says it’s possible, even if not easy, to both obey laws, seek better laws, and love our enemies. Elder Christofferson begins the second session with encouragement to “sustainable societies,” including but beyond important aspects such as no poverty, zero hunger, quality education, gender quality, sanitation, and decent work. Elder Christofferson characterizes sustainable society as that in which each person seeks after the well-being of each other. Elder Christofferson suggests that family and religion, integrity, accountability, marriage and fidelity, respect for others and their property, service, and the dignity of work are essential to sustainable society. Elder Christofferson acknowledges that non-religious persons can be good persons. He suggests that we, as religious persons, should see secular goodness as a manifestation of the Light of Christ. Elder Christofferson observes that some of the consequences of the sexual revolution have been negative for society. I wish he would have also identified some of the positive consequences. There are both. President Lund says that we should do what Jesus does: “behold, this is my work and my glory, to bring about the immortality and eternal life of man.” We should join Christ in this. How seriously do we take this? Elder Gong was exposed to COVID, so he recorded his sermon separately. That was wise. Given the ages of most Church general authorities, it would probably be tragic if an outbreak occurred among them. Elder Matthew Holland on passing his kidney stone: “never has one man experienced such great things when such a simple thing was brought to pass.”:) Elder Matthew Holland claims that all good things, including medical science, come from Christ. That’s a science-positive attitude that we should keep in mind as we consider how best to approach our Christian discipleship. “Your ashes will become beauties beyond anything Earthly.” - Elder Matthew Holland Elder Jackson calls attention to what he calls the “beauties” of the diversity of culture worldwide. Elder Jackson suggests that the Gospel of Christ is an original culture that predates diverse cultures. I think I get his intent. But I’m not sure it’s an overall helpful view. I’m concerned that it obfuscates history and is easily confused with Church culture. Elder Jackson says that, in the culture of Christ, women are not subservient to men, but are full and equal partners to men. I’m on board with that. I think we can exhibit that much better. Elder Uchtdorf mentions the historical fact that the US Government marched an army on Salt Lake City. We forget this too often. Elder Uchtdorf says the pandemic didn’t surprise God – didn’t need unexpected extra help from the “world creation division.”:) Elder Uchtdorf asks, how often did early Mormons wonder if God had forgotten them? From this, he says, we learn that no one gets a free pass. In our hardships, we learn principles that fortify our character. Elder Uchtdorf just gave half the audience a BINGO with his airplane analogy.:) “The use of technology in sharing the Gospel and doing the Lord’s work has spread throughout the Church … it wouldn’t be possible without technology.” - Elder Uchtdorf “We might have been so attached to traditional approaches that it took a pandemic to open our eyes.” - Elder Uchtdorf Elder Uchtdorf gave high praise to new ways of participating in the work of God, with particular attention to the use of technology. I’m confident that this is just the beginning and that we’ll continue to see this more clearly. I love Mormons. Yes, that includes members of The Church of Jesus Christ of Latter-day Saints.;) Elder Ballard invites all, “no matter how you pray or to whom you pray,” to seek inspiration for healing the world. I appreciate this ecumenical appeal. “After we kneel in prayer, we need to get up off our knees and do what we can.” - Elder Ballard Elder Ballard says that prayer will help scientists develop vaccines for COVID. This epitomizes the Mormon approach to combining faith with work. “The Savior prayed, and then he went about doing good.” - Elder Ballard Sister Harkness characterizes faith as “gritty and resilient.” Too many imagine faith as superstition or some other form of irrationality. In practice, it’s courageous action on compassionate hope, leading to real creation. Elder Soares injects “and women” while quoting a scripture that references “men.” This is a practice that I’ve heard with increasing frequency among Church leaders. I wonder if this will lead to scriptural revisions. Elder Soares says, “a clean field does not suddenly become weedy,” as a metaphor for maintaining ethical thoughts. An interesting corollary is the observation that all fields grow weeds. The implication is that we all need to cultivate ethical thoughts. Elder Godoy says that he “believes in angels.” He then proceeds to explain that he wants to talk about the people around us who love and serve each other. I share his esteem for these most dependable and practical angels. Elder Godoy quotes scripture, promising “angels round about you, to bear you up.” And then he asks us if we’re ready to be these angels for each other. Excellent question. Elder Andersen references a study that predicts a worldwide decrease in Christian adherence over the next two decades. All the studies that I’ve seen predict the opposite, with only Islam growing faster. Where did he get his prediction? Elder Andersen says that “we care more about being [Jesus’] followers than being liked by our followers.” I think Jesus would suggest that he cares more about loving our followers than being his follower. Sometimes Christians “follow” Jesus in poor ways. President Nelson mentions that some scholars think “Israel” may mean “let God prevail.” I’ve also heard scholars describe the meaning as something like “wrestling with God.” These meanings diverge in an interesting way. “God does not love one race more than another.” - President Nelson Reflecting the breadth of scholarly accounts of the meaning of “Israel,” I think we should carefully interpret President Nelson’s definition. “Let God prevail” shouldn’t be passive. It’s something active that we participate in. We work and wrestle together. President Nelson, citing scripture, says that God will fight our battles. This perspective unites us with God in work to overcome our challenges. Thus, “let God prevail” isn’t just something we watch for and wait on. It’s something we enact. Elder Eyring recounts the mythic War in Heaven. Have you ever contemplated how well this story can be applied to the ethical development of artificial intelligence? While my father was suffering from and dying of cancer, he loved to quote passages of scripture about endurance and progression that Joseph Smith wrote in Liberty Jail. “We must notice the tribulation of others, and try to help. That will be hard.” - Elder Eyring Suffering is one the greatest, if not the greatest, challenges to faith in God. If faith persists (it doesn’t always), it’s generally accompanied by construction of purpose from suffering, as Elder Eyring described. President Nelson caps off conference by encouraging us all to pursue divine potential with eternal perspective. So let it be written. So let it be done. Oh. And in case my neighbors missed it, President Nelson just announced a new temple in Lindon, Utah.

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What if the best prophecies are fulfilled? What if the worst are avoided? What if, by the grace of God, we make heaven on Earth? What will that look like? Such questions come from one of my favorite professional anthropologists, Jon Bialecki. He has been studying and writing about Mormon Transhumanism. In fact, he has a book on the subject that’s currently in peer review. And I’m looking forward to reading it. Jon is the kind of anthropologist who embeds himself within the culture he’s studying. So he’s been involved in events of the Mormon Transhumanist Association. That has included speaking at our conferences. And, most recently, he led a discussion at an association meetup. The subject of discussion was speculation about the future in Mormonism, both broadly and in Mormon Transhumanism specifically. He wanted to explore how speculation about the future affects our intellectual, religious, and spiritual lives. And we ended up discussing some of the social and political aspects of speculation among Mormons. Importance of Speculation Because Mormon Transhumanists are opinionated, the discussion never advanced beyond Jon’s first question. He asked: “How important is speculation about the future to you? Before joining the MTA? As an MTA member? In your daily life?” One of the most memorable ideas that my parents taught me as a child was the doctrine of theosis. It’s the idea that humanity can and should become God. In the Christian interpretation, it’s not about replacing God but rather about joining God. And it’s not merely about individuals, but also about how communities can join with God together. This idea had abiding impact on me from childhood to the present. Even when I lost my faith in God during young adulthood, inspiration from the doctrine of theosis persisted with me. I doubted that God existed. But I trusted that humanity could and should still work to embody the characteristics and capacities that we attribute to God, particularly as exemplified by Jesus Christ. Because of that abiding and forward-looking inspiration, I frequently imagined how we might realize such hope. And I was never satisfied with passive possibilities of God doing all the work. Maybe God would. But to the extent that we don’t know, shouldn’t we be wondering how to proceed with whatever knowledge, abilities, and tools that we have available to us? To the extent God exists, we should discover and join God. To the extent God doesn’t exist, we should create and become God. Both require work. And work begins with speculation, before proceeding to experimentation and application. For various emotional and rational reasons, I eventually regained my faith in God. But inspiration from the doctrine of theosis hasn’t changed. And the accompanying motivation to speculate hasn’t changed. If anything, my inclination to speculation has only increased as my sense of the practicality of the hope has increased. Confidence in Speculation Out of curiosity, I asked Jon to share the questions that we didn’t have time to discuss. He kindly did that. They’re presented below, along with my answers. “How certain are you about your vision of the future? What is the ‘range of variance’ about the future, for lack of a better word?” I’m not certain. I’m a philosopher. “Certainty” is kind of a bad word. Sure. Like everyone else, except on reflection, I dogmatize like an infallible pope. So sometimes I may sound or even feel certain. But when I’m being careful, I can deconstruct anything. That doesn’t mean I should. Unfortunately or otherwise, I learned this from difficult personal experience. The only end to the path of deconstruction is the one that ends our ability to deconstruct. At some point, to persist, we must turn around, trust something even if only provisionally, and build from there. Don’t, however, confuse my rejection of certainty for a lack of confidence. In many contexts, I probably have more than my fair share of confidence. And I unabashedly advocate for unmitigated confidence in some contexts. That’s because there’s an important kind of truth that depends on us for its creation. And there’s an important kind of created truth that depends on our confidence for its initiation and perpetuation. Some of these confidence-dependent created truths are among the most important truths. I’ll give you a couple examples. First, imagine that you’re being chased by a bear. There’s a cliff ahead. But there’s another ledge fifteen feet beyond. There’s no other way. What do you do? Unless you’re more confident that you can win a fight with the bear, I recommend that you run as fast and jump as hard as you can. And I recommend that you avoid, as much as possible, doubting your ability to make the jump. Sometimes life cannot wait for doubt. Second, consider the future of humanity. Will it be beautiful or ugly? Will it be thriving or oppressed? Will we soon become extinct? If you can muster the confidence, I recommend that you trust in your ability to contribute to a beautiful and thriving future for humanity. Don’t ignore the probabilities of risks. Take them seriously. But no matter how bad they might be, cultivate confidence in yourself and others, that we might work together to beat whatever odds might be against us. I’m not certain that humanity will become God. I’m not certain that we’ll avoid becoming extinct before evolving into superintelligent posthumanity. There are serious risks, as horrible as the opportunities are wonderful. But we have a practical and moral obligation to trust in and work toward the best possible outcomes, with a sober and sure confidence. Longevity and Identity Jon’s next question transitioned from the nature of speculation-in-general to particular speculations about individual longevity and resurrection. He asked: “Will you be around in one hundred/thousand/million [years]? Will you be resurrected? If so, how many times?” I hope so. I hope my identity persists so long as I desire it. Forever? Keep asking me. Of course my identity will change, at least as much as it has changed since I was an embryo in my mother’s womb. Surely I’ll desire sabbaths, changes or breaks from previous living patterns. But at least for now, I hope my identity persists indefinitely. Importantly, my identity is not something that I own exclusively. It’s as much a social construct as it is an individual construct. I can maintain my identity only to the extent that both my community and I recognize me. For my identity to persist, we must categorize a loose set of phenomena as that which we presently call “Lincoln.” We must associate a loose set of memories of past phenomena with that category. And we must continue to associate a loose set of new experiences with that category. Although not absolute or perfect, these categories and associations must be psycho-socially sufficient. They don’t have to account for all the tiny details. They can evolve. But they must be at least just enough to persuade me and my community to assert that I now exist as a practical continuation of a person that existed before. We already do this from day to day. How do you know you’re still you when you wake up each morning? How do you know your friends are still your friends? Regardless of perpetual and pervasive change, there’s at least just enough to keep persuading you. It becomes harder, but still readily possible, when we encounter each after long periods of separation. We might not immediately recognize old childhood friends. But give us a little time together. And we’ll usually consent to each other’s persistent identity. One of the most important reasons why I hope still to be around in millions of years is a relational implication. If I’m still around, so are my friends! That’s one of ramifications of the shared ownership of identity. My identity requires them as much as it requires me. Okay. Well, technically, it could just mean that my enemies are still around. But a psycho-socially sufficient context for recognizing me as me must still exist. Otherwise, I don’t exist in any meaningful way. Assuming I still exist a million years from now, will I have been resurrected once or more times? I suspect so. I do hope to experience a time and place when it’s harder to stay dead than alive. But it’s awfully hard to stay alive right now. With that in mind, I want to point out that the dead haven’t ceased to exist. There’s an important difference between being dead and not existing. The latter has lost its identity. The former just lacks a robust embodiment. The identities of the dead aren’t even fully disembodied. They aren’t immaterial. They persist in the information patterns of other bodies and brains that still live and remember. And identities also persist in our non-living environment to some extent. So the dead are still embodied. I call them “spirit bodies.” I trust that humanity (or our evolutionary descendents) will resurrect almost all spirit bodies, according to their desires. And I esteem this possibility to be an expression of grace from God (and our evolutionary ancestors). If we exist for millions of years, you and I will almost certainly be among those spirit bodies that rely on others’ grace for resurrection from time to time. And even when we aren’t in need of resurrection, we’ll still continue to rely on each other’s grace for perpetuation of our identities. This is already true now. I don’t expect that to change. The Church Jon’s next questions targeted speculation about the Church. He asked: “What will the Church look like in one hundred/thousand/million [years]? Healing? The Priesthood? Temples? Church governance (at whatever range you care - from the First Presidency to the wards/branches)? What will missionary work look like? Is this a church that you would want to join/leave?” The Church will continue to evolve, at least as much as humans evolve. And I mean that both its institutional expression as The Church of Jesus Christ of Latter-day Saints and our abstract conception of the universal Church of Christ will evolve. I trust the former will continue to become more like the latter, as the latter provokes and inspires us toward our potential. And eventually the latter should subsume the former in more sublime expressions, such as the “ kingdom of heaven ” in accordance with scriptural prophecies. Rituals of healing will continue to become more dependable and powerful. Placebo will probably continue to matter. Authority will probably continue to mediate placebo. But the mechanics of our bodies and brains will be increasingly visible and available for intentional interactivity. Our understanding of the Priesthood will continue to evolve. The practical value of authority will persist, so long as the Church community doesn’t collapse into a singleton. And I imagine that our attribution of authority will increasingly decentralize, as has already been the case for millennia. It was once a particular family, then a particular race, now a particular gender, and eventually the entire Body of Christ to which we attribute the Priesthood. Temples will be the place that rituals become reality. Gradually, family history will become more detailed. Symbolic reminders of raising the dead will conjoin with practical procedures of raising the dead. But the practicality will never displace the need for meaning and purpose cultivated by ritual. As our understanding of the Priesthood changes, Church governance changes. We’ve seen this already. We’ll see more of it. I hope formal decentralized councils, already nascent in the Church structure, will gain power as we mature into the Body of Christ. Missionaries will always matter. There’s no end to the work of immortality and eternal life. And the Body of Christ invites everyone. So I trust there will never be a last missionary, whether they travel in covered wagons or generation starships. Of course there are and will be serious risks along the way. Some prophecies are as horrible as others are beautiful. And I’m confident that no prophecy is inevitable. Our hope for the future of the Church depends on each of us to some extent. My hope is that I will continue to desire to be a member of the Church, so long as it exists. I hope that I’ll continue to desire to invite my friends to participate in it with me. And I hope that both the Church, each member, and I will become something better together. Remember what I said about an important kind of truth that we create. Mormon Transhumanist Association And what about the Mormon Transhumanist Association? Jon asked: “Will there be an MTA in one hundred/thousand/million [years]? Does the MTA need the M for it to exist?” I imagine the role of the Mormon Transhumanist Association as that of a transition facilitator. And I’ve often described that role by way of a couple different analogies. The first is the John Fremont analogy (a better name for what I formerly called the “Jim Bridger analogy”). John Fremont was an explorer of the American West. He mapped trails and advised pioneers. When social and political realities pressed Church leaders to go west, they relied in significant part on information either directly or indirectly from persons such as John Fremont to facilitate their trek. Likewise, the Mormon Transhumanist Association explores the future of religion. We spend more time in and have become better at that exploration than most people. And because of that, we are developing the capacity to provide genuinely useful advice about how religions might go there in less destructive ways. When cultural and technological evolution press Church leaders to change, they may rely in significant part on information either directly or indirectly from persons such as Mormon Transhumanists. The second is the Jewish Neoplatonist analogy. Jewish Neoplatonists are a hypothetical religious order. They integrated Judaism with Neoplatonism. And their work eventually facilitated the rise of Christianity. Likewise, Mormon Transhumanists integrate Mormonism and Transhumanism. And we aspire to facilitating the rise of a new religious paradigm. We might imagine that change, as mentioned previously, along the lines of the scriptural prophecies that describe the kingdom of heaven subsuming the Church as we know it today. To be clear, aspiration toward change isn’t necessarily the same as aspiration toward destruction. Jesus Christ exemplifies this in the Bible. He’s a Jew. And he positions his work with these words: “Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish but to fulfill them.” This latter analogy also illuminates the importance of both the “M” and the “T” in Mormon Transhumanism. When we look back at the rise of Christianity, we can see clear influence from both Judaism and Neoplatonism. Judaism brought important esthetic ingredients. Neoplatonism brought important practical ingredients. Neither Judaism on its own nor Neoplatonism on its own ever became anywhere near as prominent or influential as Christianity. More people have identified with Christianity than with any other ideology in human history. On a per capita basis, perhaps only Zoroastrianism at the time of the Persian empire competes with per capita Christianity in the modern world. But Christianity as we know it wouldn’t exist without both Judaism and Neoplatonism. It may not end up working the same. But Mormonism and Transhumanism do at least complement each other, as realized already in many individual lives. Together, they do at least provoke reflection on the possibility of a new religious paradigm. And their combined vision may be foresightful enough that, like a lever, its efficacy may only become obvious far from the origin of its application. Marriage and Sealing Next, Jon turned our attention to marriage. For people unfamiliar with Mormonism, this might sound like a strange topic to single out. But the reason is that Mormonism, among Christian religions, has a relatively unique relationship with marriage. Here’s how Jon asked the question: “What will marriage look like in one hundred/thousand/million [years]?” Some of the more controversial aspects of Mormon history are related to marriage. Notably, many nineteenth century Mormons practiced polygamy. A small number of Mormon fundamentalists still practice polygamy today. And although members of The Church of Jesus Christ of Latter-day Saints are excommunicated if they practice polygamy with multiple living persons, the Church continues to marry men to multiple women for eternity as long as only one of the women is alive at a time. Why did the Church stop allowing members to practice polygamy with multiple living persons? Quite clearly the main driver for the change was pressure from the United States Government. It confiscated property from and imprisoned polygamists, including my ancestors. And it marched an army on Salt Lake City, threatening war. Although we no longer give it a lot of attention, the doctrine of polygamy is still present in Mormon scripture. Some Mormons hate that. In their minds, polygamy is exclusively an oppressive form of marriage that favors men at the expense of women. And it surely has been practice that way to some extent. However, there are important nuances to the doctrine and practice of polygamy that many Mormons overlook. For example, many Mormons aren’t aware that Joseph Smith practiced not only polygyny but also polyandry. He married women who were also married to other men. So there’s practical precedent for polygamy in Mormonism to be about more than polygyny. In addition, Joseph Smith engaged in more forms of inter-personal sealing than only marriage. Most Mormons will think of sealing between parents and children, which we still practice today. But Joseph also appears to have advocated a form of sealing that was neither marriage nor that between parents and children. This other form was perhaps more like a sealing of friendship. To the extent that marriage or any other form of inter-personal sealing is accompanied with oppression, I oppose it. That includes strictly-patriarchal polygamy. That includes marriage of persons who are contextually incapable of providing meaningful consent. And that includes unhealthy monogamous marriages. However, I’m not inherently opposed to marriage among persons who are contextually capable of meaningful consent and genuinely love each other. In other words, I’m not inherently opposed to either polygamy or monogamy. I’m not inherently opposed to either gay or straight marriage. And I’m not inherently opposed to non-marriage sealings. To the contrary, I favor all of these forms of sealing to the extent that they are prosocial. I favor them to the extent that they help us mitigate the social risks associated with promiscuity, infidelity, abuse, and neglect. And I favor them to the extent that they help us build stronger friendships, families, and communities. When contemplating heavenly relationships, as described in scripture, I’m fascinated by the implied intimacy. God knows us better than we know ourselves, let alone our spouses or children or friends. And the celestial community is united as one body is united. Imagine experiencing the joy and sorrow, the pleasure and pain, of persons around you as if those feelings were your own direct experiences. We might say that marriage will persist into the distant future. We might say that God, superintelligent posthumanity, engages in marriage. But I can only imagine that the intimacy of such marriages would make our marriages look almost like alienation in comparison. And I can only suppose that even the weakest of celestial relationships would make us all blush. I want to be clear that I’m not advocating sexual promiscuity. I’m advocating the opposite. I also want to be clear that I’m not encouraging anyone to break the law. And I’m not encouraging anyone to break their covenants. Neither the laws of the United States nor the policies of the Church are fully aligned with the future of marriage and sealing that I imagine. That doesn’t mean that those laws or policies are evil. Of course they’re not perfect in any final sense, as nothing is or can be. But we must always account for our limitations, our own specific time and place, in judging the morality of all laws and policies. I do expect laws and policies to change over time. We’ve seen some of that. We’ll see more. Change isn’t inherently good or evil, so it behooves us to participate actively in the process to cultivate better changes. Secular Government Jon’s next question turned to non-religious matters. He asked: “What will ‘secular’ government look like (if anything) in one hundred/thousand/million [years]?” I have strong hopes and fears about the future of secular governance. As context, I don’t think secularism is the opposite of religiosity. Rather, I think of secularism as a relatively disinterested context that regulates competition between ideologies. Secularism is in the best position to ensure prosocial and constructive outcomes. Secularism is like the rules and referee at a sporting event. Ideologies are like the teams and players. Sports draw huge crowds and generate enormous incomes because of the regulation. Without the regulation, the event would turn into a street fight that far fewer people care to engage with. We may have already reached or passed the peak expression of liberal democracy on Earth. This form of governance has done beautiful things for humanity. We’re far better off because of it than we were before. But it seems to me that we cannot expect humanity to do much better without additional innovation in governance. As we innovate, I fear that many will gravitate toward one of two kinds of singletons – highly centralized and authoritarian governments. One is commonly described as the “police state.” And the other is commonly described as the “nanny state.” Both present a mix of obvious and subtle detriments that are beyond the scope of this article. I hope, in contrast, that more of us will gravitate toward formal decentralized governance. This wouldn’t be traditional libertarianism, which I consider to be too informal and weak. But it would perhaps be rightly characterized as a new form of libertarian socialism. It would avoid authoritarianism while still pursuing communitarian goals. This hypothetical form of governance isn’t even possible right now. We don’t have the tools necessary to establish and perpetuate it. The closest thing that we have to it is blockchain technology. But that isn’t yet mature enough to enable a new governance paradigm. Present feasibility aside, a positive future for humanity may ultimately depend on a robust decentralized government, far more than most of us have imagined. And the reason for this comes from a surprising place: artificial intelligence research. The basic idea is that intelligence is most predictable and most inclined toward cooperation when it’s required to cooperate. And it’s only required to cooperate in contexts where power is decentralized. As human and machine intelligence continue to increase, we’ll probably encounter new threats that make nuclear weapons look quaint by comparison. Current forms of governance almost certainly could not manage such risk effectively. A temptation will be to form a singleton. But that just punts the problem by hoping the singleton doesn’t itself become corrupt. The only truly dependable solution seems to be a formal decentralized government with real power that no particular authority (human or machine or otherwise) can wield disproportionately. Otherwise, so far as I can tell, all bets are off. If we want to ensure the highest probabilities of a thriving future for humanity, we need a formal decentralized government. Let’s work to make that possible. The Millennium Finally, Jon asked about the Millennium: “Will there ever be a time when we could say, either metaphorically or literally, that the millennium has started?” Yes. The Millennium has started. It isn’t finished. But I’m partial to the idea, expressed by Brigham Young, that the Millennium began quietly a couple centuries ago. I’m also partial to the idea, expressed in the Bible, that the return of Christ will be like the sun rising in the east. It begins quietly. But soon it becomes obvious. Mormons often talk about our day as the Dispensation of the Fullness of Times. According to our scriptures, this is an epoch during which God pours down knowledge and revelation on humanity in preparation for the Millennium. And we often assume that the Dispensation of the Fullness of Times must end before the Millennium can begin. But we might approach the relation between these epochs differently. Perhaps the former epoch gradually become the latter epoch. Maybe there’s no specific demarcation in time between the two. Some imagine the return of Christ as the demarcation. But that doesn’t necessarily make sense of the scriptural prophecies. In particular, both the Bible and the Book of Mormon teach that “when he shall appear, we shall be like him.” To me, that sounds more like the culmination of the Millennium than the beginning. Consider also, yet again, the scriptural prophecies about the kingdom of heaven. Here’s how the Doctrine and Covenants puts it: “Wherefore, may the kingdom of God go forth, that the kingdom of heaven may come, that thou, O God, mayest be glorified in heaven so on earth …” Instead of waiting for Jesus to come and solve our problems for us, we should be working to solve those problems ourselves. None of us is sufficient in ourselves. But we can each contribute to the extent we’re able. And we can each make an effort to use the tools that the grace of God has already provided. Jesus invites us to console the sad, heal the sick, and raise the dead. He invites us to love each other, to reconcile with each other, and to practice atonement. He invites us to take on the name of Christ with him, do the works he does, and even greater works. Maybe we should take him more seriously. In the scriptures, the Millennium and the return of Christ are inextricably related. And in practice, that makes all the sense in the world. To the extent that we live up to our calling to become one in Christ with Jesus, the Millennium has started. But of course we still have much work to do.

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A multiple-choice question about God bubbled to the top of my Facebook feed. It asked, “Why doesn’t God stop bad things from happening?” And it offered four options as answers: a) God can’t stop bad things. b) God won’t stop bad things. c) God causes bad things. d) God doesn’t exist. This isn’t a new question, of course, especially at challenging times. Pandemics, economic crises, civil rights protests, and divisive political elections always seem to have a way of provoking such questions. And we have all of that and more going on now. So it’s not surprising to see the question asked. But I couldn’t choose one of the four options. That’s not because I disagreed with all the answers. It’s actually because I agreed with all of them to some extent. And I’d like to explain why. God Can’t Stop Bad Things First, I don’t think God can stop all bad things from happening. I do think God is powerful – more powerful than we have the capacity to imagine. But this isn’t primarily about the power of God, or about our agency to disregard or disobey God. It’s more about logic. In order to observe “bad things,” we must have a concept of “good things.” We can’t possibly know anything about one without knowing something about the other. As the Book of Mormon points out while interpreting the story of Adam and Eve, there must be “opposition in all things.” The concepts of good and evil are unavoidably and inseparably connected. If we want to live in a good world, we have to risk bad experiences. If we want to know the love of God, we have to know that which isn’t the love of God. Logically, there’s just no other way. The word “God” wouldn’t even have meaning in a world without the possibility of “bad things.” God Won’t Stop Bad Things That leads to the second option. I think God can stop some bad things from happening, but won’t. As I mentioned before, I trust that God is more powerful than we have the capacity to imagine. But that doesn’t mean God’s goal is merely to stop bad things. Think about it. If God’s goal is just to stop bad things then the surest solution would be to annihilate the world. Nothing bad happens in a world that doesn’t exist. And, as I’ve already pointed out, bad things always happen in a world where good things can happen. So if God created the world, as I trust to be the case, the goal couldn’t have been to stop bad things. Surely God is far beyond intelligent enough to know that bad things would happen in our world. The goal, then, must have been something different. The Pearl of Great Price claims that God’s goal was and is to help us gain “immortality and eternal life,” or the kind of life that God lives. God Causes Bad Things That ties in with the third option. It might sound strange, but I do think God causes bad things. I don’t think the bad things, themselves, are the direct intent. But, as the Bible points out in the voice of God’s word: “I form the light and create darkness, I bring prosperity and create disaster; I, the Lord, do all these things.” Sobering as it may be, it’s just the truth. If God created the world then God created a context that enables bad things. But that’s still consistent with the goal to help us gain the kind of life that God lives. And I can’t imagine any other way for God to create more Gods. When I imagine God, I imagine a genuine creator, not just a copy of some other creator. When I imagine God, I imagine a being of sublime compassion, gained in part through the pain and suffering of intimate acquaintance with bad things that happen. And if I suppose the goal is to help us all become like God, I can only imagine that God gives us real opportunities for real creation and real compassion. And that means God also intentionally exposes us to the real risks that are inherent in those opportunities. God Doesn’t Exist Finally, it may sound heretical at first, but bear with me. I think bad things also happen because, to some extent, God doesn’t exist. For millennia, humanity has imagined God in many ways. We’ve written and interpreted scripture in many ways. One common understanding, both in ancient times and still today, is that God can and eventually will stop all bad things from happening. But I don’t think that kind of God exists or even could exist, for reasons I’ve already explained. On the other hand, I do think we’re children of God, with sublime potential. I do think God is working to create more Gods. And I trust that God will continue to advance that goal through time and throughout eternity. But that implies that God, in the fullest sense as a divine community, is always coming into being – our godhood doesn’t yet exist to some extent. We Can Do Good Things So, again, why doesn’t God stop bad things from happening? Well, why don’t you and I stop bad things from happening? Sometimes we can’t. Sometimes we won’t because we recognize the necessity of risk, even if it makes us indirectly complicit in some bad things. But most importantly, we have the opportunity to work with God to make good things happen. Jesus Christ invites us to be one with him, to love and to create as part of God. And the Bible says that we can become joint heirs with Jesus in the glory of God, but only if we’re willing to “suffer with him.” Bad things do happen. So far as I can tell, they always have and always will, whether in life on Earth or anywhere else. As depicted in scripture, sometimes even God weeps in heaven. But our trust, as children of God, is that we can learn from the experience and grow in our capacity to love as God. When we’re filled with that love, we’ll move forward with confidence in a better world, even when bad things happen. We’ll share that love with others, especially when bad things happen. And, as Joseph Smith described it, we’ll “comprehend even God” when our love shines in the darkness. [ Visit the webpage to view the media. ]

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Today’s the day after Pioneer Day. The fireworks are now silent. The embers are dark. And I’m thinking about what comes after. Imagine, with me, the last wagon, long after the first pioneers. What is it that we see? Is the ox team that pulls it the smallest and leanest and weakest? Do they have the tenderest feet of any in the train? Maybe one is a little lame in the right front shoulder. Is the wagon worn and creaking, taking more time to fix and to grease? Maybe the hub of the left front wheel is too hot. And the tire of the back wheel on the same side is loose. Is the wind-rent cover old and patched? Does it take hours to mend and tie up to keep out the storm? Are the pioneers sick and tired? Do they need to wash? Are they poorly nourished? Maybe they even need to coax each other to eat the rough food, which is all they have. Are they almost discouraged? Does the promised land seem so far away, and their vision of it so fleeting, that their hearts sink? Maybe they’re praying for the health and strength to push on, and that their courage won’t fail. Maybe they’re praying for faith. Other Pioneers I wouldn’t take away one word of praise or gratitude, honor or reverence from the last wagon of the nineteenth century. But if they were the last pioneers then, as the Apostle Paul observed, we of all people would be the most pitiful. To understand why, think of what pioneers do. Think of what it means to be a pioneer. And it might help to think about some of the other pioneer stories that we tell. I’ll share a couple examples. First, in the Bible, when God banishes Adam and Eve from the Garden of Eden, they find a place to till the land. There, as Alma describes it in The Book of Mormon, they plant a seed. And they begin to nourish it with great care, looking forward with an eye of faith to plucking the fruit of the tree of life – again. Likewise, in the Book of Mormon, when Nephi’s family is suffering without food and losing their faith, he makes an arrow and asks his father where he should hunt. His father asks God, and Nephi follows their directions to the top of a mountain. There, he uses the arrow to obtain food, which strengthens his family to continue on their way to the promised land. With these additional pioneers in mind, I wonder. Are you and I still pioneers? Like Adam and Eve, are we nourishing the seed of our highest hope? Or like Nephi, are we launching the arrow of longing beyond ourselves? Do we still embrace opposition in all things, as Lehi describes in the Book of Mormon? Can we still have joy because we still experience misery? Can we still do good because we still experience sin? Do we still aspire to love and create worlds without end? No Pioneers “What is love? What’s creation? What’s longing or hope?” I think it takes something like a pioneer to begin comprehending answers to these questions. Otherwise, we might be tempted to conclude too hastily and too finally that we’ve already discovered happiness. We could make ourselves and our world small. Leaving or never visiting places that are hard to live, we’d seldom be too hot or too cold. We’d rarely stumble. Avoiding disagreements, our feelings would be hurt less often. We could still work, but take care to avoid any risk of failure. Then we wouldn’t have to worry about being too poor or too rich. And we wouldn’t have to worry about the burdens of leadership or responsibility. Maybe we could even persuade everyone to want all the same things. Or at least we might persuade those who want different things that they shouldn’t. And we could judge that the world, before, was immoral when people wanted different things. In that small world, hope and longing are quenched. Creation is merely procedural. Love is shallow. And of course there aren’t really any pioneers. Eternal Pioneers Contrast that with the world into which the scriptures invite us. In the New Testament, Paul observes the value of diversity in unity, saying, “the eye cannot say to the hand, ‘I don’t need you!’” In the Doctrine and Covenants, Joseph encourages the acquisition and responsible use of power, saying, “without compulsory means it shall flow unto thee forever and ever.” And in the Pearl of Great Price, Moses describes not merely a big world, but even heavens and “worlds without number.” In these worlds, we’re still called to be pioneers. We’re still called to plant the seed of hope and to launch the arrow of longing beyond ourselves. We’re still called to genuine creation, as heirs of God. And we’re still called to deep love, as ambassadors of Christ. The Hebrew Bible states that “the heavens, even the highest heaven, cannot contain” God. I trust that the same will always be true of pioneers. Some treks will be harder than others. But I doubt there will ever be a last wagon. [ Visit the webpage to view the media. ]

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I’m a practicing member of The Church of Jesus Christ of Latter-day Saints, the largest Mormon denomination. I love and support the Church, its members, and its leaders. But that doesn’t mean that I always agree with all of them, all of the time. Nor, of course, does it mean that other members or leaders always agree with me. A friend recently read some of my thoughts about a recent General Conference of the Church. He observed, rightly, that “unquestioning veneration of LDS leadership is something that is inconsistent with your personal philosophy.” And he asked me some questions about my relationship with the Church. Why a Specific Church Matters First, he wondered “how loyalty to the formal LDS church organization relates to your philosophy.” As context for my answer to this question, I distinguish between a religion and a church. And, in particular, I distinguish between the Mormon religion and The Church of Jesus Christ of Latter-day Saints. Religions, such as Mormonism, are more broad and abstract. Churches, such as The Church of Jesus Christ of Latter-day Saints, are more narrow and concrete. From a Platonic perspective, you might consider religion to be the form and church to be the instance. And, by extension, we would expect the form to admit of many possible instances. For example, the Dog form admits of both Lassie and Toto, among others. And the Mormon form admits of both The Church of Jesus Christ of Latter-day Saints and the Community of Christ, among others. Various religions attribute more or less significance to their churches (or whatever term they might use for the formal organizations related to them). Christianity and Buddhism serve as a relatively clear example. Christianity tends to emphasize its formal organizations more than Buddhism does. And this seems to reflect differences in their fundamental philosophies toward this world and embodiment. Mormonism, more so than any other branch of Christianity that I’m familiar with, emphasizes the value of this world and embodiment. It’s this world that should become heaven. And it’s these bodies that should become immortal. Whether or not some individual Mormons happen to aspire to merely abstract heavens, our authoritative theological tradition clearly and consistently advocates concrete heavens. Accordingly, in my estimation, Mormonism also has a strong requirement for concrete churches. While it may be enough for a Buddhist to claim the religious identity and practice meditation on her own. Something like that generally wouldn’t be enough for a Mormon – not even close to enough. Mormonism mandates embodied expression on all levels, and even anticipates an increasingly robust expression of that embodiment going into the future. So, for me, it’s highly important not only that I identify as Mormon but also that I participate actively in a Mormon church. Otherwise, I don’t think I’d be practicing Mormonism as fully as I’m capable of practicing it. I recognize that other people, now and in the past, have or have had different limitations and challenges. So I don’t intend this as universally prescriptive. But why, then, am I a member of The Church of Jesus Christ of Latter-day Saints in particular? In part, that’s because I was raised by parents who are members of the Church. But, as I’ve written before, I also feel that this is still the place, for both emotional and rational reasons. Notably, I esteem the Church as the best available, albeit imperfect, embodiment of formal communal advocacy for theosis. The Utility of Church Practices Next, my friend asked, “Do you find utility in obedience, orthodoxy, tithing, garment wearing, rigorous sabbath observance, avoiding coffee, tea and wine, and other aspects of the faith that (arguably) don’t have obvious practical benefits?” I find utility in obedience that is conforming to the image of Christ, as exemplified by Jesus. I don’t find utility in what many recognize as “obedience culture,” which too often manifests as lazy pandering to some excessively opinionated authority figure. The former is the transformative heart of the Gospel of Christ. The latter is what D&C 121 warns us against. I find utility in qualified patience with thoughtful expressions of perceived orthodoxy. But that’s mostly because I want to be charitable. Dogma should be recognized as the antithesis of Mormonism, which celebrates the necessity of dynamic faith in perpetual revelation and eternal progression. As Joseph Smith put it, “the creeds set up stakes, and say hitherto shalt thou come, and no further, which I cannot subscribe to.” Tithing is easy, for me, to associate with utility. No formal organization can operate without resources, which tithing provides in our case. And, although I recognize some people don’t like how many resources the Church has amassed, I actually like that it has amassed those resources. I hope that the Church, under the influence of its members and the direction of its leaders, will eventually use those resources to realize some possibilities associated with genealogy that it may be uniquely positioned to realize. I wish the garment design and manufacturing process were better. Some will consider that vanity. That aside, there’s utility in constantly wearing symbols that remind me of the transformative process in which I wish to be constantly engaged. Church members receive the garment in the temple when we’re literally anointed – literally christened to join in the roles and titles of Christ. Rigorous sabbath observances are different for different members of the Church. If a particular set of rules and behaviors works for someone (and doesn’t harm anyone else), I’m fine with that. And, by “works,” I mean that I hope it genuinely functions to achieve the purpose of the sabbath as expressed in scripture. Not entirely joking, I sometimes embellish my sense of that purpose by claiming that God is Buddhist on the Sabbath. I think it’s wise to avoid drinking alcohol. The evidence for health benefits seems to be mostly attributable to the non-alcohol parts of the beverages, which can be consumed in other ways. And the evidence for the social and health detriments is strong – soberingly strong, and I should write more about that sometime. In contrast, I think the evidence for overall health benefits from coffee and tea is strong. So I avoid them only for symbolic reasons, as an expression of solidarity with members of the Church. And I consume nootropic components of coffee and tea in supplement form on a daily basis. There are many other aspects of Mormonism that are controversial. In my opinion, some of the controversies are worthy of attention. And others aren’t. I’ve previously written some of my thoughts on the most popular Mormon controversies. How the Church Is True Finally, my friend asks, “Do you believe the church’s claim to be the only true church?” As context for my answer to this question, I’ll share some interpretive thoughts on what I (and probably most Mormons) consider to be the two most important passages of scripture about the “only” true church. The first is in the opening section of The Doctrine and Covenants. Here’s the verse that receives the most attention: 30 And also those to whom these commandments were given, might have power to lay the foundation of this church, and to bring it forth out of obscurity and out of darkness, the only true and living church upon the face of the whole earth, with which I, the Lord, am well pleased, speaking unto the church collectively and not individually – When reading this verse out of context, a careful reader should ask several questions. For example, what are “these commandments?” Verses 6 and 17 make clear that the commandments are, at least, the content of a particular book. That book is The Doctrine and Covenants (D&C), which has evolved and continues to evolve in different ways among different Mormon denominations. Joseph Smith either wrote or dictated most of the original content of the book. Why do I say, “at least?” That’s because verse 18 expands “commandments” to include that which God gave “to others.” And it’s not clear whether we should understand that expansion to be part of “these commandments” when the phrase appears in later verses. Likewise, what is “this church?” Presumably, it’s at least the church that Joseph Smith organized. But the only reference to “church” outside verse 30, in the entire text, is in the first sentence. And that reference is ambiguous, with God addressing “my church” while the eyes of God are “upon all men.” The subsequent text makes the reference to “church” even more ambiguous. The second half of the first verse says that God is addressing “people from afar; and ye that are upon the islands of the sea.” The second verse says that God is addressing “all men,” echoing the first sentence. Are these additional audiences or additional ways of describing the “church” audience? So there are at least two ways that someone could read verse 30. It could mean that God gave Joseph Smith the power to found The Church of Christ, which was the original name of the specific organization that evolved into multiple Mormon denominations. Or it could mean that God gave both Joseph and “others” the power to found a church that consists, or perhaps could or should consist, of “all men” – all humanity. At first, people who’ve long read the text in the first way generally discount the strength of the second reading. But there are reasons to consider the second reading more robust. For sake of time, I’ll point out only one, which I consider the strongest. The Book of Mormon existed before The Doctrine and Covenants. And the opening section of The Doctrine and Covenants even references The Book of Mormon in verse 29, the verse just before the one in question. So the content of The Book of Mormon is important for contextualizing the meaning of verse 30. The Book of Mormon also contains the other most important passage of scripture about the “only” true church. That passage of scripture is in 1 Nephi 14: 10 And he said unto me: Behold there are save two churches only; the one is the church of the Lamb of God, and the other is the church of the devil; wherefore, whoso belongeth not to the church of the Lamb of God belongeth to that great church, which is the mother of abominations; and she is the whore of all the earth. According to this passage of scripture, there are only two churches. One is good. The other is evil. And there are no others. In other words, if you’re not part of the good church then you’re part of the evil church. There are no exceptions. At least, that’s what the text seems to say. And the next verses elaborate. 11 And it came to pass that I looked and beheld the whore of all the earth, and she sat upon many waters; and she had dominion over all the earth, among all nations, kindreds, tongues, and people. 12 And it came to pass that I beheld the church of the Lamb of God, and its numbers were few, because of the wickedness and abominations of the whore who sat upon many waters; nevertheless, I beheld that the church of the Lamb, who were the saints of God, were also upon all the face of the earth; and their dominions upon the face of the earth were small, because of the wickedness of the great whore whom I saw. So, although there are only two churches, those churches are both spread across the entire Earth. The evil church is among all nations, kindreds, tongues, and people. And so is the good church, even if in fewer numbers. How does this relate to The Church of Jesus Christ of Latter-day Saints? Are we, as members of the Church, ready to esteem everyone in the Church as good and everyone outside the Church as evil? I’ve observed a few members of the Church who seem ready for that. But most of us, including most leaders, seem to have a different perspective. Most members of the Church acknowledge that we see good people among all nations, kindreds, tongues, and people. And most also acknowledge that we see good people among all religions, even when we have disagreements with them. So we must either discard 1 Nephi 14, or understand the good “church” as something other than an exclusive reference to The Church of Jesus Christ of Latter-day Saints in particular. What is that non-exclusive something else? As 1 Nephi 14 describes it, it’s the “church of the Lamb of God.” I think D&C 1 describes the same thing as “the only true and living church upon the face of the whole earth.” And I think Paul describes the same thing in the New Testament as “ the Body of Christ.” I also think John describes the same thing in the New Testament as “ the only true God.” Yes. I’m saying that I think the scriptures are intentionally ambiguous between God, Christ, and the only true church. I think God, Christ, and the only true church are ultimately the same thing: a synthesis of sublime persons and places. Returning to D&C 1, it says that “those to whom these commandments were given, might have power to lay the foundation of this church, and to bring it forth out of obscurity and out of darkness.” I trust that The Church of Jesus Christ of Latter-day Saints has an important and unique role to play in bringing the only true church “out of obscurity and out of darkness.” I also trust that other people, including other religions, have different, important, and unique roles to play in that same work. This is an ecumenical approach to Mormonism, which perhaps apostle Orson Whitney described best: God is using more than one people for the accomplishment of His great and marvelous work. The Latter-day Saints cannot do it all. It is too vast, too arduous for any one people. Does this mean that I think all churches are equally good for everyone? No. I do think we’re each unique, so there’s not one right answer for everyone all the time. But I also think that differences have real practical consequences. Accordingly, I encourage compassionate missionary work, both by my Church and by other Mormon denominations and by other religions. A Biblical proverb says, “As iron sharpens iron, so one person sharpens another.” I think we should all work to share our religions and other philosophies to the best of our abilities, with the aim of truly helping each other. I trust such work will tend to improve our understanding of life, our sense of purpose, and our practical ability to realize a better world. Come to Church In that ecumenical and missionary spirit, I invite you to come to church. If you’re a member of The Church of Jesus Christ of Latter-day Saints, I encourage you to renew your engagement. If you’re disillusioned, talk about it with people you trust. If you’re happy, kindly share the reasons for your happiness with others while listening to them too. We still have so much work to do, so let’s not “sleep through the restoration,” as apostle Dieter Uchtdorf put it. If you’re not a member of The Church of Jesus Christ of Latter-day Saints, this is an invitation to learn more. Don’t expect us to be perfect, because we aren’t. But we have a transformative message and practice that helps many people. Contact me about it, or I can connect you with the missionaries. If you’re not interested in The Church of Jesus Christ of Latter-day Saints, consider this an invitation to friendly competition. Come to church in your own way. And let’s see how our differing choices contribute to making the world a more compassionate, creative, intelligent, and thriving place for everyone. I trust that, ultimately, all of this contributes to bringing the only true and living church out of obscurity and out of darkness.

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What a spring! Pandemic, shutdowns, layoffs, protests, riots – not to mention earthquakes and rumors of, what, murder hornets? I wouldn’t blame you if you’re tempted to think it’s the end of the world. But I’ve got a proposal for you. Instead of the end, maybe it’s the beginning. I’ve been spending some time thinking about scriptural prophecies. And I’m clearly not alone. Videos about prophecies in the Bible have been around a long time. But, right now, they’re getting many more views and shares than usual. One video, shared with me by a friend, uses prophecies from the book of Daniel to make the case that we’re living in what the scriptures call the “end times.” And a family member shared with me another video that even tries to use the book of Revelation to calculate the timing of Jesus’ return. No one knows the day or the hour, says the Bible. But the person in the video claims that we can know the week. The family member who shared the second video with me asked for my opinion. So here’s what I told her. I think the primary value of prophecy is how it affects us – how it affects our thoughts, our words and actions. I don’t think that we should understand prophecy as fortune-telling or fate. But instead we can understand it as something like forth-telling. Forth-telling would be an expression of envisioned possibility. It can be about good possibilities, or bad. But it’s always conditional on our faith – on our practical trust and action. And it’s always intended to provoke us, either to pursue the good or to avoid the bad. It’s like the story of Jonah and Nineveh, in the Bible. God tells Jonah to tell Nineveh that they’re going to be destroyed, without qualification. So Jonah tells them. But they repent, God spares them, and Jonah gets mad at God for not fulfilling his prophecy. Likewise, prophecies about the end of the world have different meanings for different people. Some who lived two thousand years ago thought these prophecies entailed the end of the world in their time. Some people who lived one thousand years ago, one hundred years ago, and even ten years ago thought the same. Humans are highly capable of finding and making purpose from symbols. When we make an effort, we can apply any prophecy to ourselves and our time. And, as Nephi points out in the Book of Mormon, that can be a good thing. But it can also be a bad thing, depending on how our interpretations affect us. For example, do our interpretations of prophecy give us hope? Do they motivate us to be more courageous and compassionate? Do they provoke us to work, to serve, and actually to show our love for each other in real action? Or do our interpretations of prophecy weigh us down with distress? Maybe they motivate us to say cruel things or even to act violently? Or maybe they just make us apathetic to others’ suffering? We might tell ourselves, “they had it coming!” I think that, at least on reflection, we each have a choice to make. We can choose how to think about prophecy. We can choose how to talk about it, and how to act on it. And that choice can have serious practical consequences. So is this the end of the world? Well, it might be the end of some things. And let’s hope so! Poverty, war, disease, even death: they should all end, so far as I’m concerned. And the scriptures seem to agree. Remember the prophecy of Joseph Smith, who wrote that the day would come when poverty and enmity will end. Remember the prophecy of Paul the Apostle, who wrote that the day would come when even death will end – the dead resurrected, and the living transfigured. And where there are endings, there are always beginnings. We can see this in the book of Revelation, where John concludes his prophecy by describing the beginning of “ a new heaven and a new Earth.” I don’t know about you. But I find – I feel – hope when I think about these new beginnings. And that feeling leads me to wonder, is there anything that I can do to help realize that hope? Is there anything that you and I, together, can do to make that better world sooner rather than later? So it seems to me, when we hear a prophet say that it’s the end of the world, we get to choose. And we can be like Nineveh. We can understand that prophecies, even dark ones, are always invitations to new beginnings. Of course each new beginning requires change. And change ultimately has to be more than just nice thoughts and words. It has to be the active and transformative change that the scriptures call “repentance.” It’s a difficult change. But I feel like it’s at least a little easier, and way more effective, when I imagine the needed change as a new beginning. With that hope in mind, I’m more likely to “ stand up and do something more than dream,” like we sing in the hymn. Then “doing good [really] is a pleasure” and less of a chore. Okay. Here’s one last prophecy to think about. John in the New Testament and Moroni in the Book of Mormon both prophesy about the return of Christ. And they both say that “when he appears, we shall be like him.” If they’re right, as I trust they are, the return of Christ seems to depend on our new beginning as better people – and not the other way around. In other words, Jesus isn’t going to force the new beginning on us. Instead, it looks like we have choices to make and work to do. So, what’s next? What will next month bring? What comes after pandemics and riots? Honestly, I think that mostly depends on us. [ Visit the webpage to view the media. ]

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Kernel, the neurotech startup funded and led by Bryan Johnson, has been working quietly for four years. Finally, yesterday, they announced more information. They plan, at least initially, to focus on brain monitoring. And their first offering is Neuroscience-as-a-Service (NaaS). The aim of neurotech in general is to enable interaction with the brain in ways that are more like those in which we interact with traditional computers. Read data from and write data to the brain. Network brains to traditional computers and to each other. Perhaps even backup and restore the substrate of consciousness. Some neurotech startups aim to achieve such goals via implants. For example, the Utah Array has been around for decades. It records and stimulates the brain at a low resolution. And Elon Musk has launched a startup, Neuralink, that aims to scale recording and stimulation by orders of magnitude. But of course most people don’t want implants. So others have explored noninvasive technologies. EEG (electroencephalography) is a well known example of noninvasive brain monitoring. For about a decade, companies like Emotiv have sold headsets that monitor electrical pulses from the brain. Just yesterday, I was reading about tFUS (transcranial focused ultrasound), which is an example of noninvasive brain stimulation. It shoots ultrasound at the brain to elicit change, such as improvement to mood. Another well known example is TMS (transcranial magnetic stimulation), which stimulates the brain via magnetism. Kernel has chosen to develop a noninvasive technology. Like EEG, it requires a helmet. And like EEG, it’s only for monitoring and not for stimulation. But unlike EEG, Kernel’s technology works with magnetism and light via MEG (magnetoencephalography) and NIRS (near-infrared spectroscopy). Because of this difference, the Kernel helmet may be able to monitor the brain in greater detail than existing EEG helmets. And it would do this in a form factor (the helmet) that is more portable than existing MEG and NIRS devices. According to neuroscientist Edoardo D’Anna: What’s new here is the package, miniaturization and ease of use. Far from trivial, these advances could allow both recording modalities to move out of the lab and into more ‘ecological’ settings (e.g. use during movement, daily activities, etc). At least initially, Kernel is targeting research customers – not consumers. Although a helmet, it’s not yet light enough for prolonged use. And it’s probably not yet simple enough for an untrained person to set up and use alone. But it still appears to be a major improvement on existing technologies, reducing complexity and cost for brain researchers. How important is an easier and less expensive brain monitor? It may be revolutionary. By analogy, consider the importance of easier and less expensive DNA sequencing devices. Sequencing the first human genome took about $2.7B and thirteen years. Now we can sequence a human genome for a few hundred dollars. Consequently, the practical applications of genetic science have multiplied abundantly. Today, brain science faces a challenge like the one that genetic science faced before we could sequence a genome. But the human connectome (the information pattern of which the brain consists) is far more complex than the genome. While a genome represents around three billion base pairs in a static linear relationship, a connectome represents around ninety billion neurons in dynamic three-dimensional relationships. So the human connectome is orders of magnitude more complex than the human genome. And yet, mastery of the human connectome also promises orders of magnitude more practical applications. Kernel notes a few near-term possibilities on its website. Maybe we can improve autonomous car and drug discovery algorithms. Perhaps we can develop more realistic AI voice assistants, personalized education, and facilitated meditation. Already, Kernel Sound ID can decode brain activity to identify a speech or song to which a person is (or was) listening. Here’s a visualization: [ Visit the webpage to view the media. ] What about long-term possibilities? Pull out a science fiction novel. Or maybe read those dusty scriptures. A sufficiently advanced neurotechnology may be indistinguishable from resurrection. In a Bloomberg interview, Bryan comments: We can measure pretty much everything in the known universe, from black holes to atoms to calories. … The only thing we can’t measure is our brains and our minds, which is what makes us ‘us.’ In any case, back in our present day, Kernel needs a product. And products must be practical now. So they’re targeting research customers with NaaS. Kernel expects that researchers will use NaaS to make faster progress in many domains of brain science and, indirectly, toward consumer applications. Some people will be disappointed that Kernel isn’t planning to provide a consumer product any time soon. I have to admit, I look forward to amping up my brain with something like Nexus as soon as (safely) possible. But we’re not there yet. And we’ll never get there without the hard and sometimes tedious work of real science and iterative engineering. Bryan is funding and leading an important part of that hard and tedious work. He’s both visionary and practical. That’s a powerful combination. Continue to expect great things from him.