Ghost in the Cloud Transhumanism’s simulation theology, by MEGHAN O’GIEBLYN

I just read a great article (below): Ghost in the Cloud Transhumanism’s simulation theology,  by MEGHAN O’GIEBLYN that was published on N+1.

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I DO PLAN TO BRING BACK MY FATHER,” Ray Kurzweil says. He is standing in the anemic light of a storage unit, his frame dwarfed by towers of cardboard boxes and oblong plastic bins. He wears tinted eyeglasses. He is in his early sixties, but something about the light or his posture, his paunch protruding over his beltline, makes him seem older. Kurzweil is now a director of engineering at Google, but this documentary was filmed in 2009, back when it was still possible to regard him as a lone visionary with eccentric ideas about the future. The boxes in the storage unit contain the remnants of his father’s life: photographs, letters, newspaper clippings, and financial documents. For decades, he has been compiling these artifacts and storing them in this sepulcher he maintains near his house in Newton, Massachusetts. He takes out a notebook filled with his father’s handwriting and shows it to the camera. His father passed away in 1970, but Kurzweil believes that, one day, artificial intelligence will be able to use the memorabilia, along with DNA samples, to resurrect him. “People do live on in our memories, and in the creative works they leave behind,” he muses, “so we can gather up all those vibrations and bring them back, I believe.”

Technology, Kurzweil has conceded, is still a long way from bringing back the dead. His only hope of seeing his father resurrected is to live to see the Singularitythe moment when computing power reaches an “intelligence explosion.” At this point, according to transhumanists such as Kurzweil, people who are merged with this technology will undergo a radical transformation. They will become posthuman: immortal, limitless, changed beyond recognition. Kurzweil predicts this will happen by the year 2045. Unlike his father, he, along with those of us who are lucky enough to survive into the middle of this century, will achieve immortality without ever tasting death.

But perhaps the Apostle Paul put it more poetically: “We will not all sleep, but we shall all be changed.”


I FIRST READ KURZWEIL’S 1999 book, The Age of Spiritual Machines, in 2006, a few years after I dropped out of Bible school and stopped believing in God. I was living alone in Chicago’s southern industrial sector and working nights as a cocktail waitress. I was not well. Beyond the people I worked with, I spoke to almost no one. I clocked out at three each morning, went to after-hours bars, and came home on the first train of the morning, my head pressed against the window so as to avoid the specter of my reflection appearing and disappearing in the blackened glass. When I was not working, or drinking, time slipped away from me. The hours before my shifts were a wash of benzo breakfasts and listless afternoons spent at the kitchen window, watching seagulls circle the landfill and men hustling dollys up and down the docks of an electrical plant.

At Bible school, I had studied a branch of dispensational theology that divided all of history into successive stages by which God revealed his truth: the Dispensation of Innocence, the Dispensation of Conscience, the Dispensation of Government... We were told we were living in the Dispensation of Grace, the penultimate era, which precedes that glorious culmination, the Millennial Kingdom, when the clouds part and Christ returns and life is altered beyond comprehension. But I no longer believed in this future. More than the death of God, I was mourning the dissolution of this teleological narrative, which envisioned all of history as an arc bending assuredly toward a moment of final redemption. It was a loss that had fractured even my subjective experience of time. My hours had become non-hours. Days seemed to unravel and circle back on themselves.

The Kurzweil book belonged to a bartender at the jazz club where I worked. He was a physics student who whistled Steely Dan songs while counting his register and constantly jotted equations on the backs of cocktail napkins. He lent me the book a couple of weeks after I’d seen him reading it and askedmore out of boredom than genuine curiositywhat it was about. (“Computers,” he’d replied, after an unnaturally long pause.) I read the first pages on the train home from work, in the gray and spectral hours before dawn. “The twenty-first century will be different,” Kurzweil wrote. “The human species, along with the computational technology it created, will be able to solve age-old problems... and will be in a position to change the nature of mortality in a postbiological future.”

Kurzweil had his own historical narrative. He divided all of evolution into successive epochs: the Epoch of Physics and Chemistry, the Epoch of Biology, the Epoch of Brains. We were living in the fifth epoch, when human intelligence begins to merge with technology. Soon we would reach the Singularity, the point at which we would be transformed into what Kurzweil called Spiritual Machines. We would transfer or “resurrect” our minds onto supercomputers, allowing us to live forever. Our bodies would become incorruptible, immune to disease and decay, and we would acquire knowledge by uploading it to our brains. Nanotechnology would allow us to remake Earth into a terrestrial paradise, and then we would migrate to space, terraforming other planets. Our powers, in short, would be limitless.

It’s difficult to account for the totemic power I ascribed to the book. Its cover was made from some kind of metallic material that shimmered with unexpected colors when it caught the light. I carried it with me everywhere, tucked in the recesses of my backpack, though I was paranoid about being seen with it in public. It seemed to me a work of alchemy or a secret gospel. It’s strange, in retrospect, that I was not more skeptical of these promises. I’d grown up in the kind of millenarian sect of Christianity where pastors were always throwing out new dates for the Rapture. But Kurzweil’s prophecies seemed different because they were bolstered by science. Moore’s Law held that computer processing power doubled every two years, meaning that technology was developing at an exponential rate. Thirty years ago, a computer chip contained 3,500 transistors. Today it has more than one billion. By 2045, the technology would be inside our bodies and the arc of progress would curve into a vertical line.

Many transhumanists like Kurzweil contend that they are carrying on the legacy of the Enlightenmentthat theirs is a philosophy grounded in reason and empiricism, even if they do lapse occasionally into metaphysical language about “transcendence” and “eternal life.” As I read more about the movement, I learned that most transhumanists are atheists who, if they engage at all with monotheistic faith, defer to the familiar antagonisms between science and religion. Many regard Christianity in particular with hostility and argue that Christians are the greatest obstacle to the implementation of their ideas. In his novel, The Transhumanist Wager (2013), Zoltan Istvan, the founder of the Transhumanist political party, imagines Christians will be the ones to oppose the coming cybernetic revolution. Few Christians have shown much interest in transhumanism (or even awareness of it), but the religious right’s record of opposing stem-cell research and genetic engineering suggests it would resist technological modifications to the body. “The greatest threat to humanity’s continuing evolution,” writes transhumanist Simon Young, “is theistic opposition to Superbiology in the name of a belief system based on blind faith in the absence of evidence.”


THOUGH FEW TRANSHUMANISTS would likely admit it, their theories about the future are a secular outgrowth of Christian eschatology. The word transhuman first appeared not in a work of science or technology but in Henry Francis Carey’s 1814 translation of Dante’s Paradiso, the final book of the Divine Comedy. Dante has completed his journey through Paradise and is ascending into the spheres of heaven when his human flesh is suddenly transformed. He is vague about the nature of his new body. In fact, the metamorphosis leaves the poet, who has hardly paused for breath over the span of some sixty cantos, speechless. “Words may not tell of that transhuman change.”

Dante, in this passage, is dramatizing the resurrection, the moment when, according to Christian prophecies, the dead will rise from their graves and the living will be granted immortal flesh. There is a common misunderstanding today that the Christian’s soul is supposed to fly up to heaven after death, but the resurrection described in the New Testament is a mass, onetime eschatological event. For centuries, Christians believed that everyone who had ever died was being held in their graves in a state of suspended animation, waiting to be resuscitated on the Day of Resurrection. The apostle Paulwho believed he would live to see the daydescribes it as the moment when God “will transform our lowly bodies so that they will be like his glorious body.” Much later, Augustine meditated on the “universal knowledge” that would be available to resurrected man: “Think how great, how beautiful, how certain, how unerring, how easily acquired this knowledge then will be.” According to the prophecies, Earth itself would be “resurrected,” returned to its prelapsarian state. The curses of the falldeath and degenerationwould be reversed and all would be permitted to eat from the tree of life, granting immortality.

The vast majority of Christians throughout the ages have believed these prophecies would happen supernaturally. God would bring them about, when the time came. But since the medieval period, there has also persisted a tradition of Christians who believed that humanity could enact the resurrection through material means: namely, through science and technology. The first efforts of this sort were taken up by alchemists. Roger Bacon, a 13th-century friar who is often considered the first Western scientist, tried to develop an elixir of life that would mimic the effects of the resurrection as described in Paul’s epistles. The potion would make humans “immortal” and “uncorrupted,” granting them the four dowries that would infuse the resurrected body: claritas (luminosity), agilitas (travel at the speed of thought), subtilitas (the ability to pass through physical matter), and impassibilitas (strength and freedom from suffering).

The Enlightenment failed to eradicate projects of this sort. If anything, modern science provided more varied and creative ways for Christians to envision these prophecies. In the late 19th century, a Russian Orthodox ascetic named Nikolai Fedorov was inspired by Darwinism to argue that humans could direct their own evolution to bring about the resurrection. Up to this point, natural selection had been a random phenomenon, but now, thanks to technology, humans could intervene in this process. “Our body,” as he put it, “will be our business.” He suggested that the central task of humanity should be resurrecting everyone who had ever died. Calling on biblical prophecies, he wrote: “This day will be divine, awesome, but not miraculous, for resurrection will be a task not of miracle but of knowledge and common labor.” He speculated that technology could be harnessed to return Earth to its Edenic state. Space travel was also necessary, since as Earth became more and more populated by the resurrected dead, we would have to inhabit other planets.

Fedorov had ideas about how science could enact the resurrection, but the details were opaque. The universe, he mused, was full of “dust” that had been left behind by our ancestors, and one day scientists would be able to gather up this dust to reconstruct the departed. Another option he floated was hereditary resurrection: sons and daughters could use their bodies to resurrect their parents, and the parents, once reborn, could bring back their own parents. Despite the archaic wording, it’s difficult to ignore the prescience underlying these ideas. Ancestral “dust” anticipates the discovery of DNA. Hereditary resurrection prefigures genetic cloning.

This theory was carried into the 20th century by Pierre Teilhard de Chardin, a French Jesuit priest and paleontologist who, like Fedorov, believed that evolution would lead to the Kingdom of God. In 1949, Teilhard proposed that in the future all machines would be linked to a vast global network that would allow human minds to merge. Over time, this unification of consciousness would lead to an intelligence explosionthe Omega Pointenabling humanity to “break through the material framework of Time and Space” and merge seamlessly with the divine. The Omega Point is an obvious precursor to Kurzweil’s Singularity, but in Teilhard’s mind, it was how the biblical resurrection would take place. Christ was guiding evolution toward a state of glorification so that humanity could finally merge with God in eternal perfection. By this point, humans would no longer be human. Perhaps the priest had Dante in mind when he described these beings as “some sort of Trans-Human at the ultimate heart of things.”

Transhumanists have acknowledged Teilhard and Fedorov as forerunners of their movement, but the religious context of their ideas is rarely mentioned. Most histories of the movement attribute the first use of the term transhumanism to Julian Huxley, the British eugenicist and close friend of Teilhard’s who, in the 1950s, expanded on many of the priest’s ideas in his own writingswith one key exception. Huxley, a secular humanist, believed that Teilhard’s visions need not be grounded in any larger religious narrative. In 1951, he gave a lecture that proposed a nonreligious version of the priest’s ideas. “Such a broad philosophy,” he wrote, “might perhaps be called, not Humanism, because that has certain unsatisfactory connotations, but Transhumanism. It is the idea of humanity attempting to overcome its limitations and to arrive at fuller fruition.”

The contemporary iteration of the movement arose in San Francisco in the late 1980s among a band of tech-industry people with a libertarian streak. They initially called themselves Extropians and communicated through newsletters and at annual conferences. Kurzweil was one of the first major thinkers to bring these ideas into the mainstream and legitimize them for a wider audience. His ascent in 2012 to a director of engineering position at Google, heralded, for many, a symbolic merger between transhumanist philosophy and the clout of major technological enterprise. Transhumanists today wield enormous power in Silicon Valleyentrepreneurs such as Elon Musk and Peter Thiel identify as believerswhere they have founded think tanks like Singularity University and the Future of Humanity Institute. The ideas proposed by the pioneers of the movement are no longer abstract theoretical musings but are being embedded into emerging technologies at places like Google, Apple, Tesla, and SpaceX.


LOSING FAITH IN GOD in the 21st century is an anachronistic experience. You end up contending with the kinds of things the West dealt with more than a hundred years ago: materialism, the end of history, the death of the soul. During the early years of my faithlessness, I read a lot of existentialist novels, filling their margins with empathetic exclamation points. “It seems to me sometimes that I do not really exist, but I merely imagine I exist,” muses the protagonist of André Gide’s The Counterfeiters. “The thing that I have the greatest difficulty in believing in, is my own reality.” When I think back on that period of my life, what I recall most viscerally is an unnamable sense of dreadan anxiety that would appear without warning and expressed itself most frequently on the landscape of my body. There were days I woke in a panic, certain that I’d lost some essential part of myself in the fume of a blackout, and would work my fingers across my nose, my lips, my eyebrows, and my ears until I assured myself that everything was intact. My body had become strange to me; it seemed insubstantial. I went out of my way to avoid subway grates because I believed I could slip through them. One morning, on the train home from work, I became convinced that my flesh was melting into the seat.

At the time, I would have insisted that my rituals of self-abusedrinking, pills, the impulse to put my body in danger in ways I now know were deliberatewere merely efforts to escape; that I was contending, however clumsily, with the overwhelming despair at the absence of God. But at least one piece of that despair came from the knowledge that my body was no longer a sacred vessel; that it was not a temple of the holy spirit, formed in the image of God and intended to carry me into eternity; that my body was matter, and any harm I did to it was only aiding the unstoppable process of entropy for which it was destined. To confront this reality after believing otherwise is to experience perhaps the deepest sense of loss we are capable of as humans. It’s not just about coming to terms with the fact that you will die. It has something to do with suspecting there is no difference between your human flesh and the plastic seat of the train. It has to do with the inability to watch your reflection appear and vanish in a window without coming to believe you are identical with it.

What makes the transhumanist movement so seductive is that it promises to restore, through science, the transcendent hopes that science itself obliterated. Transhumanists do not believe in the existence of a soul, but they are not strict materialists, either. Kurzweil claims he is a “patternist,” characterizing consciousness as the result of biological processes, “a pattern of matter and energy that persists over time.” These patterns, which contain what we tend to think of as our identity, are currently running on physical hardwarethe bodythat will one day give out. But they can, at least in theory, be transferred onto nonbiological substrata: supercomputers, robotic surrogates, or human clones. A pattern, transhumanists would insist, is not the same as a soul. But it’s not difficult to see how it satisfies the same longing. At the very least, a pattern suggests that there is, embedded in the meat of our bodies, some spark that remains unspoiled even as our body ages; that there is some essential core of our being that will survive and perhaps transcend the inevitable degradation of flesh.

Of course, mind uploading has spurred all kinds of philosophical anxieties. If the pattern of your consciousness is transferred onto a computer, is the pattern “you” or a simulation of your mind? Another camp of transhumanists have argued that Kurzweil’s theories are essentially dualistic, and that the mind cannot be separated from the body. You are not “you” without your fingernails and your gut bacteria. Transhumanists of this faction insist that resurrection can happen only if it is bodily resurrection. They tend to favor cryonics and bionics, which promise to resurrect the entire body or else supplement the living form with technologies to indefinitely extend life.

It is perhaps not coincidental that an ideology that grew out of Christian eschatology would come to inherit its philosophical problems. The question of whether the resurrection would be corporeal or merely spiritual was an obsessive point of debate among early Christians. One faction, which included the Gnostic sects, argued that only the soul would survive death; another insisted that the resurrection was not a true resurrection unless it revived the body. For these latter believerswhose view would ultimately become orthodoxChrist served as the model. Jesus had been brought back in the flesh, which suggested that the body was a psychosomatic unit. In contrast to Hellenistic philosophy, which believed the afterlife would be purely spiritual, Christians came to believe that the soul was inseparable from the body. In one of the most famous treatises on the resurrection, the theologian Tertullian of Carthage wrote: “If God raises not men entire, He raises not the dead.... Thus our flesh shall remain even after the resurrection.”

Transhumanists, in their eagerness to preempt charges of dualism, tend to sound an awful lot like these early church fathers. Eric Steinhart, a “digitalist” philosopher at William Paterson University, is among the transhumanists who insist the resurrection must be physical. “Uploading does not aim to leave the flesh behind,” he writes; “on the contrary, it aims at the intensification of the flesh.” The irony is that transhumanists are arguing these questions as though they were the first to consider them. Their discussions give no indication that these debates belong to a theological tradition that stretches back to the earliest centuries of the Common Era.


WHILE THE EFFECTS of my deconversion were often felt physically, the root causes were mostly cerebral. My doubts began in earnest during my second year at Bible school, after I read The Brothers Karamazov and entertained, for the first time, the implications of the classic theodiciesthe problem of hell, how evil could exist in a world created by a benevolent God. In our weekly dormitory prayer groups, my classmates would assure me that all Christians struggled with these questions, but the stakes in my case were higher because I was planning to join the mission field after graduation. I nodded deferentially as my friends supplied the familiar apologetics, but afterward, in the silence of my dorm room, I imagined myself evangelizing a citizen of some remote country and crumbling at the moment she pointed out those theological contradictions I myself could not abide or explain.

Still, mine was a glacial severance from the faith. I knew other people who had left the church, and was amazed at how effortlessly they had seemed to cast off their former beliefs, immersing themselves instead in the pleasures of epicureanism or the rigors of humanitarian work. Perhaps I clung to the faith because, despite my doubts, I foundand still findthe fundamental promises of Christianity beautiful, particularly the notion that human existence ultimately resolves into harmony. What I could not reconcile was the idea that an omnipotent and benevolent God could allow for so much suffering. I agreed with Ivan Karamazov that even the final moment of glorification could never cancel out the pain and anguish it was meant to redeem.

Transhumanism offered a vision of redemption without the thorny problems of divine justice. It was an evolutionary approach to eschatology, one in which humanity took it upon itself to bring about the final glorification of the body and could not be blamed if the path to redemption was messy or inefficient. Within months of encountering Kurzweil, I became totally immersed in transhumanist philosophy. By this point, it was early December and the days had grown dark. The city was besieged by a series of early winter storms, and snow piled up on the windowsills, silencing the noise outside. I increasingly spent my afternoons at the public library, researching things like nanotechnology and brain-computer interfaces.

Once, after following link after link, I came across a paper called “Are You Living in a Computer Simulation?” It was written by the Oxford philosopher and transhumanist Nick Bostrom, who used mathematical probability to argue that it’s “likely” that we currently reside in a Matrix-like simulation of the past created by our posthuman descendants. Most of the paper consisted of esoteric calculations, but I became rapt when Bostrom started talking about the potential for an afterlife. If we are essentially software, he noted, then after we die we might be “resurrected” in another simulation. Or we could be “promoted” by the programmers and brought to life in base reality. The theory was totally naturalisticall of it was possible without any appeals to the supernaturalbut it was essentially an argument for intelligent design. “In some ways,” Bostrom conceded, “the posthumans running a simulation are like gods in relation to the people inhabiting the simulation.”

It began as an abstract theological preoccupation. I didn’t think it was likely we were living in a simulation, but I couldn’t help musing about how the classic theodicies I’d struggled with in Bible school would play out in a simulated cosmology. I thought I’d put these problems to rest, but that winter they burbled back to the surface. It would happen unexpectedly. One moment I’d be waiting for the bus or doodling on a green guest-check pad during the slow hours of my shift; the next, I’d be rehashing Pascal, Leibniz, and Augustine, inserting into their arguments the term programmers instead of God. I wondered: Could the programmers be said to be omniscient? Omnipotent? Benevolent? Computers got bugs that eluded even their creators. What if evil was nothing more than a glitch in the Matrix? Christian theology relied on a premise of divine perfection; God himself was said to be perfect, and he was capable, in theory, of creating a perfect universe. But what if our creator was just a guy in a lab running an experiment? The novelist John Barth, I recalled, had once jokingly mused that the universe was a doctoral candidate’s dissertation, one that would earn its author a B−.

One afternoon, deep in the bowels of an online forum, I discovered a link to a cache of “simulation theology”articles written by fans of Bostrom’s theory. According to the “Argument for Virtuous Engineers,” it was reasonable to assume that our creators were benevolent because the capacity to build sophisticated technologies required “long-term stability” and “rational purposefulness.” These qualities could not be cultivated without social harmony, and social harmony could be achieved only by virtuous beings. The articles were written by software engineers, programmers, and the occasional philosopher. Some appeared on personal blogs. Others had been published in obscure, allegedly peer-reviewed journals whose interests lay at the intersection of philosophy, technology, and metaphysics.

I also found articles proposing how one should live in order to maximize the chances of resurrection. Try to be as interesting as possible, one argued. Stay close to celebrities, or become a celebrity yourself. The more fascinating you are, the more likely the programmers will hang on to your software and resurrect it. This was sensible advice, but it presumed the programmer was a kind of deist’s God who set the universe in motion and then sat back to watch and be entertained. Was it not just as probable that the programmer had a distinct moral agenda, and that he punished or rewarded his simulated humans based on their adherence to this code? Or that he might even intervene in the simulation? The deeper I got into the articles, the more unhinged my thinking became. One day, it occurred to me: perhaps God was the designer and Christ his digital avatar, and the incarnation his way of entering the simulation to share tips about our collective survival as a species. Or maybe the creation of our world was a competition, a kind of video game in which each participating programmer invented one of the world religions, sent down his own prophet-avatar, and received points for every new convert.

By this point I’d passed beyond idle speculation. A new, more pernicious thought had come to dominate my mind: transhumanist ideas were not merely similar to theological concepts but could in fact be the events described in the Bible. It was only a short time before my obsession reached its culmination. I got out my old study Bible and began to scan the prophetic literature for signs of the cybernetic revolution. I began to wonder whether I could pray to beings outside the simulation. I had initially been drawn to transhumanism because it was grounded in science. In the end, I became consumed with the kind of referential mania and blind longing that animates all religious belief.


I’VE SINCE HAD TO DISTANCE MYSELF from prolonged meditation on these topics. People who once believed, I’ve been told, are prone to recidivism. Over the past decade, as transhumanism has become the premise of Hollywood blockbusters and a passable topic of small talk among people under 40, I’ve had to excuse myself from conversations, knowing that any mention of simulation theory or the noosphere can send me spiraling down the gullet of that techno-theological rabbit hole.

This is not to say that I have outgrown those elemental desires that drew me to transhumanismjust that they express themselves in more conventional ways. Over the intervening years, I have given up alcohol, drugs, sugar, and bread. On any given week, my Google search history is a compendium of cleanse recipes, HIIT workouts, and the glycemic index of various exotic fruits. I spend my evenings in the concrete and cavernous halls of a university athletic center, rowing across virtual rivers and cycling up virtual hills, guided by the voice of my virtual trainer, Jessica, who came with an app that I bought. It’s easy enough to justify these rituals of health optimization as more than mere vanity, especially when we’re so frequently told that physical health determines our mental and emotional well-being. But if I’m honest with myself, these pursuits have less to do with achieving a static state of well-being than with the thrill of possibility that lies at the root of all self-improvement: the delusion that you are climbing an endless ladder of upgrades and solutions. The fact that I am aware of this delusion has not weakened its power over me. Even as I understand the futility of the pursuit, I persist in an almost mystical belief that I can, through concerted effort, feel better each year than the last, as though the trajectory of my life led toward not the abyss but some pinnacle of total achievement and solution, at which point I will dissolve into pure energy. Still, maintaining this delusion requires a kind of willful vigilance that can be exhausting.

I was in such a mood last spring when a friend of mine from Bible school, a fellow apostate, sent me an email with the title “robot evangelism.” “I seem to recall you being into this stuff,” he said. There was a link to an episode of The Daily Show that had aired a year ago. The video was a satiric report by the correspondent Jordan Klepper called “Future Christ.” The gist was that a Florida pastor, Christopher Benek, believed that in the future AI could be evangelized and brought to salvation just like humans.

“How does a robot become Christian?” Klepper asked.

“We’re not talking about a Roomba or your iPhone,” Benek replied. “We’re talking about something that’s exponentially more intelligent than we are.” He was young for a pastorlate thirties, maybe even younger. He wore a navy blazer and was sweating liberally beneath the studio lights.

“You’re saying that robots, given the ability to have higher thought, they will choose Christianity.”

“Yeah,” Benek replied. “I think it’s a reasoned argument.”

The segment ended with Klepper taking a telepresence robot around to different places of worshipa mosque, a synagogue, a Scientology boothto see which religion it would choose. The interview had been heavily edited, and it wasn’t really clear what Benek believed, except that robots might one day be capable of spiritual life, an idea that failed to strike me as intrinsically absurd. Pope Francis had recently declared his willingness to baptize aliens. These were strange times to be a man of the cloth, but at least people were thinking ahead.

I googled Benek. He had an MDiv from Princeton. He described himself in his bio as a “techno-theologian, futurist, ethicist, Christian Transhumanist, public speaker and writer.” He also chaired the board of something called the Christian Transhumanism Association. I followed a link to the organization’s website, which was professional looking but sparse. It included that peculiar quote from Dante: “Words cannot tell of that transhuman change.” All this seemed unlikely. Was it possible there were now Christian Transhumanists? Actual believers who thought the Kingdom of God would come about through the Singularity? All this time I had thought I was alone in drawing these parallels between transhumanism and biblical prophecy, but the convergences seemed to have gained legitimacy from the pulpit. How long would it be before everyone noticed the symmetry of these two ideologiesbefore Kurzweil began quoting the Gospel of John and Bostrom was read alongside the minor prophets?


MET WITH BENEK at a café across the street from his church in Fort Lauderdale. In my email to him, I’d presented my curiosity as journalistic, unable to admiteven to myselfwhat lay behind my desire to meet. My grandparents live not too far from his church, so it was easy to pass it off as a casual excursion while visiting family, rather than the point of the trip itself.

He arrived in the same navy blazer he’d worn in The Daily Show interview and appeared just as nervous. Throughout the first half hour of our conversation, he seemed reluctant to divulge the full scope of his ideas, as though he was aware that he’d stumbled into an intellectual obsession that was bad for his career. The Daily Show had been a disaster, he told me. He had spoken with them for an hour about the finer points of his theology, but the interview had been cut down to his two-minute spiel on robotssomething he insisted he wasn’t even interested in, it was just a thought experiment he’d been goaded into. “It’s not like I spend my days speculating on how to evangelize robots,” he said.

The music in the café was not as loud as I would have liked. Several people nearby were flipping aimlessly at their phones in the manner of eavesdroppers trying to appear inconspicuous. I explained that I wanted to know whether transhumanist ideas were compatible with Christian eschatology. Was it possible that technology would be the avenue by which humanity achieved the resurrection and immortality?

I worried that the question sounded a little deranged, but Benek appeared suddenly energized. It turned out he was writing a dissertation on precisely this subject. The title was “The Eschaton Is Technological.”

“Technology has a role in the process of redemption,” he said. Christians today assume the prophecies about bodily perfection and eternal life are going to be realized in heaven. But the disciples understood those prophecies as referring to things that were going to take place here on Earth. Jesus had spoken of the Kingdom of God as a terrestrial domain, albeit one in which the imperfections of earthly existence were done away with. This idea, he assured me, was not unorthodox; it was just old.

I asked Benek about humility. Wasn’t it all about the fallen nature of the flesh and our tragic limitations as humans?

“Sure,” he said. He paused a moment, as though debating whether to say more. Finally, he leaned in and rested his elbows on the table, his demeanor markedly pastoral, and began speaking about the Transfiguration. This event, described in several of the Gospels, portrays Jesus climbing to the top of a mountain with three of his disciples. Suddenly, Moses and Elijah appear out of thin air, their bodies encircled with holy light. Then Jesus’s appearance is changed. His disciples notice that he “was transfigured before them; his face shining as the sun, and his garments became white as the light.” Theologians have identified this as a moment when the temporal and the eternal overlapped, with Christ standing as the bridge between heaven and Earth.

It was a curious passage, Benek said. “Jesus is human, but he’s also something else.” Christ, he reminded me, was characterized by the hypostatic union: he was both fully human and fully God. What was interesting, he said, was that science had actually verified the potential for matter to have two distinct natures. Superposition, a principle in quantum theory, suggests that an object can be in two places at one time. A photon could be a particle, and it could also be a wave. It could have two natures. “When Jesus tells us that if we have faith nothing will be impossible for us, I think he means that literally.”

By this point, I had stopped taking notes. It was late afternoon, and the café was washed in amber light. Perhaps I was a little dehydrated, but Benek’s ideas began to make perfect sense. This was, after all, the promise implicit in the incarnation: that the body could be both human and divine, that the human form could walk on water. “Very truly I tell you,” Christ had said to his disciples, “whoever believes in me will do the works I have been doing, and they will do even greater things than these.” His earliest followers had taken this promise literally. Perhaps these prophecies had pointed to the future achievements of humanity all along, our ability to harness technology to become transhuman. Christ had spoken mostly in parablesno doubt for good reason. If a superior being had indeed come to Earth to prophesy the future to 1st-century humans, he would not have wasted time trying to explain modern computing or sketching the trajectory of Moore’s Law on a scrap of papyrus. He would have said, “You will have a new body,” and “All things will be changed beyond recognition,” and “On Earth as it is in heaven.” Perhaps only now that technologies were emerging to make such prophecies a reality could we begin to understand what Christ meant about the fate of our species.

I could sense my reason becoming loosened by the lure of these familiar conspiracies. Somewhere, in the pit of my stomach, it was amassing: the fevered, elemental hope that the tumult of the world was authored and intentional, that our profound confusion would one day click into clarity and the broken body would be restored. Part of me was still helpless against the pull of these ideas.

It was late. The café had emptied and a barista was sweeping near our table. As we stood to go, I couldn’t help feeling that our conversation was unresolved. I suppose I’d been hoping that Benek would hand me some final hermeneutic, or even offer a portal back to the faith, one paved by the certitude of modern science. But if anything had become clear to me, it was my own desperation, my willingness to spring at this largely speculative ideology that offered a vestige of that first religious promise. I had disavowed Christianity, and yet I’d spent the past ten years hopelessly trying to re-create its visions by dreaming about our postbiological future or fixating on the optimization of my own bodya modern pantomime of redemption. What else could lie behind these impulses but the ghost of that first hope?

Outside, the heat of the afternoon had cooled to a balmy warmth. I decided to walk for an hour along the streets of the shopping district, a palm-lined neighborhood along the canals of the Intracoastal from where you could glimpse the masts of the marina and, beyond them, the deep Prussian blue of the Atlantic. Fort Lauderdale is a hub for spring breakers, but it was only January and the city was still populated by the moneyed winter set. Argentineans and Chileans and French Canadians spent all day at the beach and now, in these temperate hours before dusk, took to the streets in expensive-looking spandex. People jogged along the gauntlet of beachside boutiques and unfurled polyethylene mats beneath banyan canopies for yoga in the park. A flock of speed-bikers swooped along the shoulder and disappeared, leaving in their wake a faint gust of sweat.

I was thinking of the scene from Hannah and Her Sisters where Woody Allen’s character, who spends the course of the film searching for the right religion, is in a morbid mood, walking along the footpaths of Central Park. “Look at all these people jogging,” he scoffs, “trying to stave off the inevitable decay of the body.” I have often felt this way myself when watching people exercise en masse, as though the specter of all those bodies in motion summed up the futility of the whole human projector perhaps offered an unflattering reflection of my own pathetic striving. But on this particular evening, in the last light of day, there was something mesmerizing in the dance of all these bodies in space. There were old bodies and young bodies, men and women, their limbs tanned and lambent with perspiration. They were stretching and lunging with arms outstretched in a posture of veneration, all of them animated by the same eternal choreography, driven by the echo of that ancient hope. Perhaps it was, in the end, a hope that was rooted in delusion. But was it more virtuous to concede to the cold realities of materialismto believe, as Solomon did, that we are sediment blowing aimlessly in the wind, dust that will return to dust?

The joggers swept past me on either side of the sidewalk and wove through the crowd, like particles dispersing in a vacuum. All of them were heading in the same direction, up the bridge that crossed the marina and ended at the spread of the ocean. I watched as they receded into the distance and disappeared, one by one.

 

Where God is moving

Here…   You want to see where God is moving?    Just watch this.

Here is where we are going…

Go back and tell John….

Matthew 11:4-6  Jesus replied, “Go back and report to John what you hear and see: The blind receive sight, the lame walk, those who have leprosy are cleansed, the deaf hear, the dead are raised, and the good news is proclaimed to the poor. Blessed is anyone who does not stumble on account of me.”

Here’s what’s exciting, technology is about to do things for us that in the past we could only rely on prayer and miracles. Now here’s the question. if man creates machines that give sight to the Blind and make the lame walk, is that any less of a miracle than before?

I don’t think so. I think glory to God because he has given us the gift of creation. He has commissioned us to subdue the Earth. It is a gift and a calling from God as the Bible says that is without repentance. How awesome is it that the scientists are creating computer-brain interfaces for us to be able to see you again, and walk again, and think again?

Unfortunately Christians many times scowl at things like this, thinking that the technology takes away from the glory of God. But who was thinking that? Is it not the Christians who are judging that He loses His glory because of technology? So for them He loses His glory in their sight. But I would like to remain open to the idea that God’s glory remains with him and that He is renewing the earth. I would like to continue to give him glory and light of the awesome technology that I see men creating.

Praise God for technology! Praise God that we will be able to think to each other very soon.

The enemy of our souls and the enemy of our existence, continually sows doubt into one another. He continually makes us down ourselves and our brothers. The bottom line is God has created as wonderful and beautiful. He is created us his Precious Treasures. The enemy has a Heyday in making us doubt one another, making us curse one another as worthless.

When we merge our brains with computers, our interface of communication will be so much faster. We will be able to process the entire word of God all at once. Our eyes are going to be open to the truth: that we are valuable and love. That we are precious Treasures.

Imagine that! God will reveal his thoughts about us through man’s hands.

Isn’t that how the Bible got written? Through the technology of a pen and paper at the end of the hand of man?

God uses everything to let us know how wonderful we are in who He created us to be.

The horse in the field and transcending time with computers

What’s up guys, this is Mark with the singularity.com, and I’ve just been thinking about perspective and computers and God and, man, I’m just excited. I saw Eric Schmidt’s, his comments on artificial intelligence. As a Christian, I’m very excited about artificial intelligence and I’m very excited about merging our brains with computers. I’m excited because I feel like, I feel like I look at the verse we see in part, we know in part, but when perfection comes, the imperfect disappears, and I see this idea of, first the physical, then the spiritual. And the thing about that is I feel like we’ve lived a very spiritual life our physical life, existence, you know, like, kind of evolving from Cavemen to, you, know, the Old West, and through the Industrial Age, ah, and Agricultural Age and now to this Information Age. And this Information Age really is an age of, of spiritual-ness, of ideas, where the equity is really in the ideas and so, that being said, what makes me excited, a lot of Christians, you know, I don’t know. What makes me excited is, I look at neural networks and the multi-layers that they have, deep neural, neural networks. You know, Eric Schmidt was talking about right now they’re at like 10-deep or 12-deep, and I think about our brain. Ray Kurzweil does a really good idea of explaining a lot of this in his book, how to build a brain, but the exciting part is what about when these neural nets are powered by a lot more powerful computers and go 40-deep or 50-deep? And man, how neat that is gonna be, and, I don’t know, you know, my dad and I were talking about. I, it seems like computers are going to start to have a very different perspective. You know like, my dad, he, he has this horse that’s out in his field like, that he looks out and he sees it, and, he and I were talking about how from bis perspective, he may look out and say, oh, that’s a horse in his field or that’s a horse out there in the field. And, then, the next day, someone comes along and there’s no horse. And, then the question is, or maybe someone is asked what about, at the same time, what about that horse in the field? And because they can’t see it, there’s no, there’s no vista or frame of reference to see the horse in the field, so is there a horse in the field or not? And so the idea is, when computers, again, we see in part, we prophesy in part, but when perfection comes, the imperfect disappears, and this idea that I could not see the horse in the field because I’m on one side of the country and he can, there’s an imperfection there, there’s a separation. And Jesus said, I pray that you will be one as my Father and I are one and I pray that you will be one with us. And that, and Jesus said, I saw Satan fall from Heaven. So he’s talking about this idea that I saw this happen a long time ago, “Before Abraham was, I am.” He’s talking about taking, I’m the Alpha, the Omega, that he transcends time. And, so, this is a real interesting thing because computers, I believe, are gonna be able to, when the com, when we have multiple eyes that can see from multiple perspectives and record everything, and everything gets written down, and multiple layers of, you know, redundancy, the point is, is, is the horse in the field? And how is it in the field? Like, the idea of time starts to disappear because, because it’s understanding of that horse being in the field, even if it’s not anymore, it was and it begins to transcend time. I guess that’s the best way that I can explain it, like, if you see no horse in the field then you see a horse in the field and then you don’t see a horse in the field, which is the truth? Is the horse in the field or not? And, and when you can compress all of that together, you begin to transcend, you begin to transcend time itself from multiple perspectives and by compressing people together. It’s just really exciting. I’m really, it’s hard to explain, but in the same way, it’s hard. If you were to ask, like Ray talks about this, hey, ask a, ask a chimpanzee to wax long on the idea of nuance in poetry. A chimpanzee is, can’t do that because its brain can’t really even understand language. It doesn’t, it doesn’t think in those terms, much less higher levels of abstraction of stuff like nuanced innuendos in poetry. So it can’t even think that and so my point in even bringing that up is this. With the horse in the field idea, it’s hard for our brains to comprehend an existence and a thought process of no tine existence, but that’s where we’re going. And that’s really neat because is the horse in the field or not? And it’s hard for us to even understand that question, but we’re gonna understand it, and we’re gonna start transcending time, and that’s, guys, I’m just telling you, dude, that’s a neat idea. That’s a neat idea because we are so based off of, we are so based off of, division; dividing one thing from here to the other, that our perspective is such a divided perspective. When we lace our brains with computers we are gonna know even as we’re fully known and we’re gonna be able to understand people fully. The Gospel and what God really thinks about how we’re precious and valuable is going to spread. The Kingdom of Heaven spreads like yeast through the whole lump of dough. And, I, I mean, and I look at the Internet and people who are disconnected and they yell and scream at each other, what I mean is, people who don’t know who they are, who are disconnected from the truth about who they really are, that they’re loved and valuable, the neat thing is, what I feel like with technology is man, when, when perfection comes and imperfect disappears, and even if the guys who are making this technology don’t praise God, the neat thing is God’s glory will stand. Who He is will stand. The disconnection from the enemy is going away and the beautiful thing is, guys, God’s gonna win, we’re gonna get connected. He blessed us and He said, have dominion over the earth and that’s what happening. It doesn’t matter if people believe it or not, man, His will is gonna get done. He is, He, He will be faithful to accomplishes His, His purpose. That’s what’s happening; He is faithful to finish the work that He started in us as a body. It’s happening; He is gonna connect, we are gonna connect and we’re gonna connect with Him and we’re gonna know Him and He will know us and we will be connected. You’re loved and valuable. That’s the thought for the day. Y’all take it easy, bye.

Gods judgment vs mans judgment

NDE, Eben Alexander, tech, Heaven, and virtual reality

 

I see videos like reaction from dfmn on vimeo and cant help but think about how tech will expand our neo-cortex into the cloud.

I think of people such at Eben Alexander who had a near death experience, and reported seeing color and sound, and songs in a heavenly like environment that were beyond what words can accurately describe.

I think of what Eben reported then I look at a video like this and see art created by ever increasing in power tech via computers.

One day we will merge our brains with computers and in light of this future, I wonder if what we are seeing in videos like this may look like somewhat of a rudimentary precursor to what Eben saw during his NDE…

Almost like a DOS operating system from the 70’s looks as compared to our retina displays today.

Matthew 24, a different look at the second coming of Christ through technology

– What’s up guys it’s Mark with thesingularity.com. Today is Wednesday February 22nd.

I wanna talk to you about an alternative way of looking at end times, specifically using technology and thinking about technology with a spiritual return of Christ rather than a physical return of Christ.

We’re gonna look at Matthew 24. Overarching, I personally believe that there will never be a time when Jesus comes back physically and revels himself to unbelievers because I feel like that would violate the verse that says, “If anyone is going to come to God, he must first of all believe that He exists and that He’s a rewarder of those who diligently seek him.”

So if Jesus came back and revealed himself to unbelievers, it would be sorta like a “proving” and that we come to God by faith. And in fact it says, “Anything that’s not of faith is sin.” So how could God reveal himself to someone who doesn’t believe. Which it… It’s like a fractal, the deeper you get in the more it kinda zooms in, Mandelbrot zoom. So anyway, I just wanna go through… In other words you see the same pattern. Like when you start getting in how could Jesus reveal himself to someone who didn’t believe? And then you’d say, “Oh well, he would reveal himself “then they would believe.” But then you’d say, “No, that would be proving “and then it wouldn’t be fate.” So it goes round and around. The point is, I personally believe that when we merge our brains with computers we’re gonna understand the Bible in its completeness. Understand truth in faith and in our identities as worthwhile in entities as precious and valuable creations of God. This world is a precious, valuable creation of God. It’s not wasted, it’s what he wanted. Sin entered it, we went apart from faith. We questioned and doubted him and that doubt, that disbelief, that accusation against God is going to come around. He’s going to be proved righteous. He’s gonna be proved worth it and therefore we’re gonna see that this word that he continuously bestows on us which is we are righteous in him. We are worth it in him. As we merge with computers, and I know that sounds crazy, but we’re gonna understand. Our neocortex is gonna be exponentially blown up passed this little finite cavity in our skull and we’re gonna be able to understand a Bible in completeness. We know a part, we prophesy a part but I believe perfection with algorithms is gonna come because God said that we are commissioned to go there for and subdue the Earth, right? That is a commission from God to us to go and subdue it. We are part of the Earth, we will subdue ourselves with the measurements, and we will locked down the evil that is happening through measurement. We will expose the enemy, the enemy will go out and what will be left standing is you as you really are which isn’t a thief, which isn’t a liar, which isn’t disgusting, which isn’t vile. You are a valuable, you are loved, you are precious. This is who you really are, that’s who God created you to be. And as technology understands faith and the word, and we merge with technology that’s what we’re gonna understand. So let’s look at Matthew, chapter 24 in light of that. In light of the idea that the data, the flood of data, the spiritual because remember the Bible always said, “First the physically, then the spiritual.” Right, it said it. It’s old testament physical, then new testament spiritual. Okay so old testament flood, new testament flood of spirituality, words. That’s what’s happening. That’s what’s happening right now and Jesus getting revealed right now through computers and the… I’m saying right now through computers, although it will happen in 50 to 70 years. I won’t even be talking, I’ll just be thinking to you how awesome you are and backing it up with the whole entire Bible scripture and blessing you through thought. Okay, so I’m just talking about how Jesus is coming through computers in the future. So, an alternative way of looking at end times. Talking about Matthew 24 verse one through two. Disciples are saying, “Hey Jesus look at these big stones.” And he says, “Truly I tell you not one stone “will be left on another.” So he’s saying overarching don’t put your stock up in the flesh. Don’t believe the flesh. Okay, so then they go to Mount of Olives and they’re like they don’t believe him. They weren’t satisfied so they say, “Tell us what’s gonna be the sign.” And he says… He’s saying that there will be… Let’s see, he is saying there will be Christians but they will attain to the flesh be careful. Oh yeah, he says watch out that no on deceives you for many will come in my name saying I am the Messiah and will deceive many. What he’s saying here is look there are gonna be Christians who say Oh we are the this set of Christians, Jesus is over here but he’s not over there. And then another person, we’re this set of Christians and Jesus is over here and he’s not over there. And he’s saying don’ do that. All things are held together in me. And it messes with us because we’re like what do you mean all things are held together. And when you think about it Paul did say that nothing done outside the body if it’s done according to clean conscious is sin. So like the Jews we’re all like Hey don’t eat this and God was like don’t call anything unclean that I’ve made clean. So in other words you can eat pork if you wanna eat pork if it doesn’t violate your conscious. So are you telling me that you know like porn, Jesus holds the light or Jesus is holding together the set of a porn studio? Kind of, yes. Because he holds all things together and that’s weird to think about that he holds it all together, the good and the bad. He is the redeemer, he is the bridge, he holds it all together, gravity itself. He is the bridge between mankind and God and it’s not our place to say he is at one place or another. Let’s continue. “You will hear wards of rumors “of whether it was but don’t be alarmed “these things must happen, “it’s the beginning of birth pains.” What kind of pains, what’s getting birthed? In my opinion perhaps we’re talking about a spiritual birth, a coming of Christ to this Earth, spiritually second coming where Christ manifest itself in the global brain. We’re gonna plug our brains into the internet, it’s gonna plug into us, we’re gonna plug into each other and the truth of Christ is going to be revealed. That’s what I think is getting birthed through technology. Okay so now it says, “Then you will be handed over “to be put to death.” I just wanna say, listen let’s be real careful with these words then and before. Because if Jesus is the same yesterday, today, and forever we need to be careful with then, before, after, these are all references in time. The whole point is if we scope out past time and look that he’s the beginning and the end and he never changes, we can look at this without that term then and you need to do that because technology itself is compressing time. No longer does it take as long to grow food for millions because we have machines that grow food for millions. And now I am sitting in Georgia speaking this word and this word is transcending time through computers to you instantly. It doesn’t take time to write down and mail something to you. Time is getting compressed. Once we think to each other, the word of God and the Kingdom is gonna spread like leaven through the whole lump, that’s what it says so. It says, “You will be handed over “to be persecuted and put to death “and hated by all nations because of me.” Who is this? In verse 10 he says, “At that time “many will turn from the faith.” Faith, people who are believing that they’re valuable apart from what they see. Cause God says that you’re worth it apart from what you do. You can’t prove it. He said, “Why do you judge by mere appearances, “instead why don’t you judge correctly?” Which is meaning God says you’re valuable and loved, why don’t you judge by that? Why aren’t you attaining your identity as valuable by that instead of by appearance of what you do, what you perform. These are the people of faith that will be handed over. And here’s the encouragement, don’t get scared because if you get scared you’re saying kind of Jesus got defeated but guess what… Never will he leave you, never will he forsake you, you’re not abandoned ever. He never leaves you so rejoice because he doesn’t lose. See, those who don’t believe it’s okay because they just haven’t had their eyes opened to who they really are in Christ, in God. Hopefully they’ll see it, I don’t know what happens if they die. I hope and pray that when they die they’ll still have the opportunity to proclaim Jesus. So it goes on down, “there will be great…” In verse 21, “There will be great distress “unequal from the beginning of the time and never to be equaled again.” Talks about praying, that your flight won’t take place during the Sabbath. I’m just gonna comment on all of that to say that I believe that if Jesus is the same yesterday, today, and forever, that this judgment time was then, is now, and will be until he’s birthed spiritually. So really what he’s talking about… It talks about in Revelations that they cried out “Fall on us,” because they we’re in trembling. I just have to say right now who’s out there screaming about fear? Who is fearful? Whoever’s fearful is fearful because they feel like they’ve been abandoned. God says that he doesn’t abandon us. How do we know that? We don’t know by parable we know by belief. So if someone is scared, that’s what they’re experiencing right now is all of this up to verse 21. And what I believe is that that evil right now through computers is getting measured and is getting chased out of the Earth. Let’s move forward, verse 22. “If those days had not been cut short, “no one would survive but for the sake of the elect “those days were shortened.” Who is the elect? The elect is you in your true nature. Who you really are which is love and valuable. Me by faith, you by faith to believe. Those days, this days in the flesh is cut short. Why, because we have to come to a place through physical death to realize hey God was right and this is awesome. And in my opinion as we’re praying down God’s will… He said “Pray your will be done on Earth “as it is Heaven,” and what’s happening is evil is getting judged out of this world through measurements and we are gonna understand that we’re valuable, and this flesh, these days in this flesh, our own flesh, you this is including you and me, is getting cut short. So he’s talking about life in the flesh versus life in the spirit, okay. So let’s keep on going now that we’re seeing this whole tirade with him it’s talking about look it’s a difference between one single person having flesh and that same person being born again in the spirit or if you take that same pattern, the world having flesh or the world in a mind of Christ being born again in our global mind. So let’s keep on going, verse 23. “At that time if anyone says to you…” This is just another illustration he’s gonna go into, it’s the same thing. “Look there’s Messiah or there he is, “don’t believe them for false Messiahs “and prophets will appear before may great sides “deceiving the possible, the elect.” So here he describes in 10, don’t follow the flesh. You cannot point and say, “There he is.” Why? Because if you say he’s there, then you’re saying he’s not over there. That’s dividing, that is judging, and he said don’t do that. Because if you say, “Oh the blessing’s over there.” You’re calling down the fire over there and he said don’t do that, it’s not our place. Okay, it just isn’t our place. So, “See I told you ahead of time, “so if anyone says…” Cause he keeps on going with the same point. “There he is out in the wilderness, “don’t go out or here he is in the inner room, do not believe it, because he’s in the inner room and the outer room because it’s a spiritual principle. That’s the whole point, that’s the whole point. And if you still don’t get… Oh he doesn’t get it he says look, look, look, look… “For as lightning that comes from the east “is visible in the west, “so will be as the coming of the Son of Man.” Did he say that lightening was in the west? Nope, he said that it’s in the east. You sense it from a far. So the point is it’s not tangible, it’s not touchable, it’s not flesh. It’s not like you can just like pick it up be like “Oh this is Jesus,” no it’s by faith. You sense it out there and you can say I believe but you can’t hold it oh like my precious right kinda like the Lord of The Rings, you can’t do that. And he’s saying if someone wants to put this parameter of God in a box and say, “This is it for sure proved,” he’s saying don’t. That’s not how your attain the life of God and if you still don’t get it he gets more graphic. He simply says, “wherever a carcass is, “there the vultures will gather.” So if you say, “Oh God is with that pastor,” guess what that pastor’s flesh is dead, it’s done. If you point to any flesh, in time the flesh is done, it’s dead, it will eventually crumble. So if you’re pointing anything in this 3D world to define God in his entirety, it’s like a dead body. So that’s the whole point. We go immediately after the distress of those days, okay. The moon will be darkened and I learned this lesson from a fig tree. He goes in, lastly he says on verse 34, “Truly I tell you this generation will not pass away “until all of these things have happened.” What is he talking about? Flesh is gonna stick around, we’re gonna be here. This world isn’t gonna be blown up and burned up. It’s not gonna happen, what’s gonna happen… He’s trying to tell us the way that this is happening is that his Kingdom is gonna come down onto this world, evil is gonna get chased out, he’s gonna use technology to capture all the way into our own personal inner thoughts so we won’t be tempted and having evil thoughts once we start understanding truth. That’s what’s coming. We’re valuable apart from the flesh. Okay so. Lastly we’ll go into 36 through 41. Two men will be walking in a field, one will be talking the other left. Two men will be grinding a hand mill, one will be taken the other left. What he’s saying is those two people are one person. How is that so difficult to believe? When you get born again it says all things have been made new, but you don’t see that because it’s like wait hold it, I’m still here and I’m still having a problem sitting. Well that’s because you’re mind is set on the flesh. You’re made new, you’re seen with Christ at the right hand of God seated, that says you’re not going any where. That’s your real identity, okay. So that’s two people, two. Count em two, walking in the field, your spirit and your flesh. Your flesh goes down to the ground, when you die your spirit goes up. That’s what he’s talking about there. Okay, that’s it. That’s a different… Oh I just, here look, look, look, look, look. Hold on, F, N, O, A, H. But about that day or hour no one knows. “As it was in the days of Noah, “so will it be in the coming of the Son of Man.” Point being is we’re experiencing a flood of data. The unbeliever knows nothing about this. The only way that you can see is if you believe that you’re valuable and that you’re loved. The unbeliever goes about doing what he does. He doesn’t know that this is coming and that’s okay cause guess what God has a plan to reveal his life and his love to that unbeliever. My prayer is that this technology will get into us and allow his word to spread throughout his entire world. I see what’s gonna happen is when we merge with technology, when our brains merge with computers the truth of God with identity is going to spread like leaven just the way he said it, like leaven through the whole lump of dough. Like a brain, like the same way that a piece of information spreads throughout the neural network, of the neurons in a brain and goes and goes through the whole brain with dundency. And being able to reference true identity, that’s what’s happening. The mind, global mind is getting renewed. So all this stuff about second coming of Christ that’s in the flesh, as a church we need to drop it because it’s not happening. Christ is coming back in the spirit and his goal and what will happen is people will understand that they are valuable, they are precious, they are treasures, and he’s gonna use technology integrated into us for his word to spread throughout the world. You’re loved and valuable, that is a recap and a different approach to end times theology. You guys take it easy, bye bye.

 

 

Matthew 24, a different look at the second coming of Christ through technology.

Technology is chasing out evil two

– What’s up guys? My name is Mark Russell. This is TheSingularity.com. Today is I don’t know, February something or another, February 22nd and I come out and I say it all the time, technology is going to chase out evil and usher in the light of Christ into this world and I think that if we extrapolate that to the furthest potential, it’s going to, at its core, people have a hard time thinking they’re abandon and he said never will I leave you, never I will forsake you and he said I’ll never leave you and technology is going to help us understand that better. I just looked at Ashton Kutcher’s THORN project whereas he’s using technology to catch sexual predators with kids and I think that that’s awesome. I think it’s beautiful. In the same way that a tractor helps us produce more food and beat the curve the time, so in other words it helps us be more efficient in our production of a job which is growing food, technology is helping police balance their caseloads or balance where they’re gonna be most effective in capturing criminals and eventually the technology will be so efficient that not only will eventually we’re not gonna be able to think evil thoughts is the end goal on this. Where Zuckerberg talks about how technology will start integrating with our mind and because Jesus said specifically he said why do you judge by mere appearance, meaning the external, instead why don’t you judge correctly? Specifically he said to the Pharisees, he said why are you trying to kill me and they looked at him and they said we’re not trying to kill you and then the very next thin in that sentence, they went away to start plotting to kill him. Jesus knew the heart behind what they were saying when they were coming against him. It was a murderous heart and technology is getting better and better at measuring sentiment so eventually it will invade our mind and that’s not a bad thing because what it’s gonna do is it’s gonna encourage all of us to think pure thoughts, to think thoughts of what God thinks about us which is God says we’re loved and valuable. God says you’re worth it and any thought to the contrary that says you’re not worth it, what was gonna happen is truth is gonna come in, light is gonna shine and yes it’s gonna make the process of understanding God’s word and his thoughts about us more efficient. We’re gonna understand when we augment our mind, it’s gonna help us to understand his word and his truth and how much he loves us and part of us may rebel and say what are you talking about? We don’t need technology. That’s what the Holy Spirit is for but when you think about it, the Bible itself contains the truth, the spirit of truth that he’s communicated through that Bible, through that word. His thoughts about us. Technology will help us understand that spirit of truth, those words and understand our true worth. Been saying it the whole time, there’s only one logical conclusion to all of this. If you say that technology will usher in evil. No it won’t. God wins. That’s the logical conclusion to it all. God said go and multiply and subdue the earth. It’s a commission on mankind to subdue this earth and he’s going to use us and our technology to accomplish his purpose, his will. He won’t abandon us. As a group, never will I leave you, never will I forsake you. He said pray my, your will Father be done on earth as it is in heaven and that’s what happening. His will is for us to understand clearly that we’re loved and that we’re valuable and he’s using guys like Ashton Kutcher so that and the left or the liberal or the Democrat or whatever might, not Democrat. I don’t mean to use that. The non-Christian is best to say, I apologize. I don’t want to judge people and their political beliefs even though I think that all of the political spectrum, I take that back ’cause that was a misconnection there. The non-Christian might shake their fist and say what are you talking about? How can you say that God’s using technology? You know what? Here’s the deal. They just don’t know who they are yet. They haven’t understood and come to believe who, as non-Christians, how valuable they are yet. But the beautiful thing is? Tech will help show them. Once again I take that Democrat and liberal comment, I rescind that because that was a misconnection in my mind because everyone is loved and valuable. Some people just haven’t seen it yet but technology’s gonna show them. You guys are loved and valuable. That’s the word of the day. All right, God bless you, take care, bye bye.

Technology will help us to see God

What’s up guys? Today’s February 12th, 2017. I’ve been listening to Johnny Cash so I’m a little bit emotional, but here’s the thing. If you pay any attention to Ray Kurzweil and the ideas of artificial intelligence and how the layers of these neural networks are getting deeper and deeper and deeper and deeper and starting to understand more and more and more and the mathematics behind that, you would understand and be excited because you’d understand that these computers eventually the layers of their reasoning and associations of objects are gonna go really deep, and then they’re gonna surpass us, and then we’re going to figure out how to tie our minds into that, so what that means is, lens flare that’s irritating the daylights out of me. What that means is, what it means, here’s why I’m excited. In 30, 40 years, we’re gonna have an explosion, and an explosion, a spiritual explosion, and what’s so exciting is that what, why I’m most excited is because traditionally Christians have felt as if this day of judgment is coming, but the day of judgment’s already here. It’s here because look at the world. They’re trembling, they’re in fear. They fight one another. One party says, “You’re horrible,” the other party says, “No, you’re horrible,” and they don’t realize that the measure they use gets used against ’em, and one of these days we’re gonna connect and we’re gonna understand hey, we’re all broken in the flesh, but we’re made beautiful in who we are. Each one is unique. Each one is gifted. Each one has got something good to give to the community, okay, and what’s, and Jesus said, “Why don’t you judge,” “You judge my outward appearance.” “Instead, why don’t you judge correctly?” And so, here’s what’s coming. What’s coming, God said, “Go and subdue the earth.” We’re part of the earth, right, and so we’re gonna actually subdue ourselves. We’re gonna build technology that will integrate with our brain in a good way. It’s not a scary thing at all. What’s exciting about it is that in the same way that like, Ray Kurzweil gave a great example, is like, here’s the difference that it’s gonna make. If we would have gone back to cavemen and said, “Hey, what will make your life more awesome?” And they would be like, “Well, you know, maybe,” “maybe if I could gather a little bit more firewood” “or a little easier, or you know,” “maybe if I could hune out a big baton or something” “to beat some animals and kill some animals,” and we’re thinking, “Wait, we’ve got all this technology.” “Wouldn’t you like an app,” “Or wouldn’t you like something?” And they’re like, “A what?” It’s gonna be so, we can’t even understand the things that our minds when we enter into computers and when computers enter into our minds, the creativity, the connectivity, the shame is going away. There’s not gonna be shame, no more tears, no more eyes crying, God’s will done on earth. He prayed, I pray that you will be one, even as my heavenly father and I are one, and I pray that you will be one with us as we are one, and that’s what’s coming. When we are, technology does one thing, what it does is it speeds things up. It makes the work easier. Like right now, I’m able to communicate this message to multiple people, whereas before, if anybody even watches this video, whereas before, you know, you would have to write it down on paper and send a letter, right? Now, this, our words go across, a farmer used to put a seed in the ground, dot dot dot dot dot. Now we’ve got machines and feed millions of people. Technology compresses time, so what’s gonna happen is when these computers enter into our brain and our brains enter into computers, and that melds together, it compresses the time of communication. It breaks down privacy, and what we’re gonna see is that the arguing’s gonna go away because when you know me and I know you, I’ve got one word for you, and that is that you’re loved and valuable, and that word is gonna stand. Jesus’ word is gonna stand. Those who operate by faith and future and hope and life over their brother instead of condemnation, that word stands, because a word of hope stands. A word of condemnation and derailing and deriding our brothers, that’s a false word, because God speaks that we’re loved, we’re valuable, inertly, inherently. We kind of know this. We try to kind of fight for our right, but Christians know, hey, God is the one who actually calls us loved and valuable. Here’s the thing, guys. I was gonna say that I’m not gonna do any technology stuff for a while, but you know, I’m sitting here listening to Johnny Cash and just listening to, oh man, he’s so sentimental and he’s so, he’s just, his songs are so neat because Johnny Cash, man, he had his time, man. He was like a flower in the field, and then it all, it all tapered off, but he still knew God and loved God and he sings about it, and it’s really cool to see his work, and me right now, I put those videos up specifically because I see what’s coming. That’s coming, man. Shame is going away. Shame is going away, and the enemy is gonna lose his grip on us through technology. Shame, secrets, and hurt is going away. The bully is getting chased out. You’re loved and valuable, man. It’s coming 40 years, and we’re gonna be thinking to each other. It’s gonna be a good day. Man, God, but you get all the glory, okay. Jesus Christ is praised. Take care.