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  • Miracle Optimization

    Miracle Optimization
    2024/09/14
    After reading my recent article on “ The Technological Conception,” a friend suggested to me that I might be leaving some value on the table, so to speak. His concern was, essentially, that my preference for simplicity might have led me to an insufficient explanation for real possibilities with greater overall practical value. In other words, God might occasionally have solid practical reason for miraculous conception rather than simple conception – still natural, but perhaps more technological than biological. My friend was right. There’s more to say about miracles, especially from a practical perspective. So let’s explore. What is a miracle? Some consider miracles to be interruptions of natural law by divine intervention – antinaturalism. But the Mormon Transhumanist perspective is steadfastly naturalist, richer and more nuanced, situating miracles as part of an expansive view of natural law and human potential. From this perspective, why might God perform or enable miracles? How and why might God optimize the frequency and magnitude of miracles? And how should we, in turn, optimize our perspectives on miracles? Defining Miracles Miracles can be literal – real physical events that defy our present ability to understand scientifically or replicate technologically. But they can also be figurative, representing spiritual or psychological transformation. Literal miracles might include actually healing the sick or really walking on water. Figurative miracles might include calming a storm as a metaphor for finding peace amidst suffering, or raising the dead as a metaphor for experiencing hope in times of despair. While it may be tempting to marginalize the value of figurative miracles, they have substantial power. For example, someone may find unexpected strength to forgive an enemy after contemplating the scriptural story of Jesus healing a man who was sent to arrest him. Such change provides psychological benefits, as well as social benefits when repeated at scale – many people experiencing similar change while contemplating the story. The capacity for forgiveness can mend relationships and create a ripple effect, promoting greater social cohesion. On the other hand, although it may be hard for some of us, we can esteem literal miracles as real natural events. Some secular persons have exemplified this. Notable among them is science fiction author Arthur C. Clarke, who observed, “ Any sufficiently advanced technology is indistinguishable from magic.” Just substitute “miracle” for “magic.” Mormon authorities have also exemplified the naturalistic approach to literal miracles. James Talmage claimed, “Miracles cannot be in contravention of natural law, but are wrought through the operation of laws not universally or commonly recognized.” Speaking of modern medicine, travel, and communications, Gordon B. Hinckley observed, “It is a miracle. The fruits of science have been manifest everywhere.” What about the historical Jesus of Nazareth? In the New Testament, even Jesus hints at what we might reasonably interpret as encouragement toward a mechanistic, and thereby naturalistic, approach to literal miracles. On one occasion, he applies mud and prescribes washing to heal blindness. And on another occasion, he comments regarding a particularly persistent demonic possession, “This kind can come out only by prayer.” Practical Consequences of Miracles What’s the point? When we hear about miracles, or experience what we esteem to be miraculous, why do we care? Why do scriptural stories about miracles attract so much attention, both fascination and derision? Are there potential detriments in addition to benefits? Of course, those who experience a miracle label the experience as “miracle” because we esteem the experience to be good, at least on the whole. We generally don’t use “miracle” to describe bad experience. We associate a greater purpose or perhaps superintelligent intention with an experience that is otherwise more difficult or less satisfying for us to explain, thereby reinforcing the experience with something of an enduring psychological boost. A potential downside to this is that it can cultivate an explanatory laziness, leading to antinaturalism. The scriptures use miracles, at least in part, to illustrate divine intervention and signify the presence of God in the world. Miracles communicate God’s concern and love for creation, moving theology away from a passive deism. Divine acts can motivate believers to follow the example of God, engaging actively in the world. But, as with direct experience of miracles, stories about miracles can lead some toward a passive antinaturalism that expects God to do everything and pacifies us against real action. Optimal Frequency and Magnitude Given the possibility space of practical consequence for us, miracles would also have practical consequence for God – for any superintelligence that may care about the future ...
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  • The Technological Conception

    The Technological Conception
    2024/09/08
    The scriptures say that Jesus was conceived by a virgin. Speculation on the biological mechanics of his birth leads us to the intersection of theology, linguistics, and even technological possibility. A friend asked me for my opinion on the topic. Here are my thoughts. First, let’s distinguish between the idea of a virgin birth and the “immaculate conception.” Among some Christians, “immaculate conception” refers not to their doctrine that Mary was a virgin when she conceived Jesus, but rather to their doctrine that Mary herself was conceived without original sin. This is important to them because they want to explain how Jesus could be free of sin while being conceived by Mary, who some might suppose inherited original sin from Adam and Eve. In Mormonism, this isn’t a salient concern because we have no doctrine of original sin, instead attributing sin exclusively to individual choices made by persons with ethical accountability – usually considered to be around age eight, which is also the typical time for baptism. In our modern technological world, the idea of a miraculous birth through divine intervention can seem less mystical when we consider advancements in reproductive technology. In vitro fertilization (IVF), surrogacy, and even the potential for creating embryos using genetic material from two same-sex parents are illustrations that extraordinary births are technologically feasible. If we entertain the possibility of the existence of superintelligence with technology far superseding our own, whether we attribute divinity to them or not, it is entirely plausible that such beings could orchestrate biological conception without sexual intercourse – virgin birth. Early Mormon leaders suggested that Jesus was conceived through natural means. Here’s an example from Brigham Young, the second president of The Church of Jesus Christ of Latter-day Saints: “The birth of the Saviour was as natural as the births of our children; it was the result of natural action. He partook of flesh and blood – was begotten of his Father, as we were of our fathers.” ( Journal of Discourses 8:115 ) The most straightforward interpretation of these words seems to be that, according to Brigham, Jesus was conceived by sexual intercourse. Presumably, although not explicitly, Brigham meant that God, who is embodied according to Mormon theology, was the the biological father. Some have suggested that, because Brigham doesn’t explicitly mention intercourse, the natural action could have been what we might recognize as reproductive technology. To me, that seems like an interpretive stretch, even if practically feasible. Some contend that any natural conception, whether by sexual intercourse or reproductive technology, would contradict scriptural accounts of virgin birth. However, a reasonable case can be made that the word “virgin” in English scripture may have been translated from words that simply refer to young women, rather than those who’ve never engaged in sexual intercourse. This would align ancient linguistics with natural possibilities, without any necessary diminishment of the sacredness of Mary’s role. After all, we need not be antinaturalists to recognize sanctity in motherhood. No matter how we approach the topic of Jesus’ conception, it merits ethical deliberation. Although ancient cultures had different moral frameworks, contemporary values emphasize autonomy and consent. In our framework, some of us find the story disturbing. And, depending on the specifics of various interpretations, I share in that feeling. However, the ancient authors actually seem to have observed and implicitly responded to such concerns, at least to some extent. For example, Jesus’ genealogies, as presented in scripture, suggest complex family dynamics, including instances of extramarital conception. Rahab, who was apparently a sex worker, and Bathsheba, whose relationship with King David began in scandal, are among those in the lineage of Jesus. The implication appears to be that morally complicated relationships can contribute to sacred events and sacred people. Personally, I lean toward the simplest explanation. Like Brigham, I imagine Jesus was conceived naturally – although probably devoid of extraterrestrial involvement, as some have speculated. Grounding the origin of Jesus within the natural human process strengthens his example for our lives. Worshiping through emulation a God with the same origin as us enriches the relationship with deeper accessibility. Embracing this view consolidates ontological and metaphysical speculations into an inspiring narrative of tangible progress and potential for all humanity. An approximation of this pragmatic value is expressed in a revelation from Joseph Smith: “[Jesus] 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 ...
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  • Beyond Disappointing Dreams of Sectarian Eschatology

    Beyond Disappointing Dreams of Sectarian Eschatology
    2024/09/04
    In the ever-evolving discourse around Transhumanism, Michael Baggot offers a thought-provoking critique of its relationship with religion. Michael is a professor of bioethics in Rome, Italy. His recent article about Transhumanism is entitled “ The Daring and Disappointing Dreams of Transhumanism’s Secular Eschatology.” Michael traces the roots of Transhumanism’s soteriology and eschatology, emphasizing how these secular hopes borrow heavily from Christianity – both orthodoxies and heresies, as he characterizes them. He criticizes the movement for its attempts to achieve human happiness and immortality through merely digital means, arguing that such endeavors sacrifice an appreciation for the relationship between the human body and spirit. In the end, Michael calls for a reorientation toward a Thomistic vision of theosis – divinization through divine grace – in contrast to what he perceives as the technocentric dreams of secular Transhumanism. Disagreements In his article, Michael expounds on several ideas and insights with which I agree – some quite enthusiastically. However, before getting to those, I must first point out an important way in which our perspectives diverge. There are other divergences. But one stands out above the others. Michael repeatedly characterizes Transhumanism too narrowly. The title of the article itself might reasonably be understood to imply that Transhumanism is inherently secular, which isn’t true. And while the article sometimes uses qualifiers such as “those transhumanists” to scope its criticisms, it more often generalizes. Consequently, Michael is actually critiquing only segments of Transhumanism while purporting to critique Transhumanism in general. Most unfortunately, Michael almost completely ignores religious Transhumanism. He does mention some religious figures, such as Federov and de Chardin, who were arguably proto-Transhumanists. But he doesn’t mention explicitly religious Transhumanism, such as Terasem, let alone Mormon Transhumanism or even Christian Transhumanism. Maybe he doesn’t know religious Transhumanism exists, although that seems unlikely because his article evidences extensive research. As I mentioned, Michael and I have perspectives that diverge in other ways. For example, he considers Pelagianism to be a heresy, while I have a more nuanced perspective on Pelagianism. And he seems inclined toward thinking of the soul as immaterial and heaven as supernatural, while I consider those positions to be escapist, and instead embrace materialism and naturalism. But these latter divergences affect my opinion of his work less than the former. Agreements Despite his over-generalization of a narrowly characterized Transhumanism, Michael’s article is insightful and worthy of consideration by Transhumanists. He identifies several common weaknesses among Transhumanists. And he advocates some Christian ideas that, if more broadly and thoroughly adopted by Transhumanists, would serve us well. Here are some areas where he and I appear to be in agreement: Misrecognized Religiosity: Michael observes that secular Transhumanism “frequently tends toward quasi-religious expression.” Indeed, while Transhumanism need not be religious, in practice many Transhumanists are engaged in misrecognized religiosity. Marginalized Embodiment: Michael shows that some Transhumanists have disregard or even disdain for embodiment. This is unfortunate practically, and incoherent rationally. Brain emulation (or “mind uploading”) can be perfectly consistent with reverence for the body. Excessive Hedonism: Michael claims that, when considering happiness and pleasure, some Transhumanists “conflate the two aspects of human experience.” Happiness, considered holistically, must indeed account for pleasure. But it must also rise to love. Impractical Atheism: Michael reasons that the combination of atheism with Transhumanism “seems to require more faith than the Christian version of salvation.” I agree, although for slightly different reasons. The New God Argument demonstrates the incoherence of atheist Transhumanism. Neglecting Grace: Michael observes that some Transhumanists neglect “humanity’s need for grace to overcome sin and grow in virtue.” I disagree with his account of the Pelagian “heresy.” But our reliance on power beyond ourselves is pervasive and persistent. And we should extend this grace. Welcome Longevity: Michael welcomes technology that has “extended today’s lifespan” and “could bring about even longer lengths of life.” I esteem such applications of technology as expressions of faith through action, as invited by Jesus Christ. Need Theosis: Michael proposes “the traditional doctrine of theosis can elevate desires for human transcendence” better than merely secular aspirations. I cannot overstate my agreement with this proposal. Theosis is the most powerful and utterly essential doctrine of Christianity. Conclusion...
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  • Meet LincGPT

    Meet LincGPT
    2024/08/03
    Friends, I’m excited to introduce you to LincGPT! This artificial intelligence, built on the OpenAI platform, is designed to engage with you on topics related to technological evolution, postsecular religion, and Mormon Transhumanism. I’ve trained LincGPT on all of my public writings since the year 2000. That includes the following: All of the content from articles you can find on my website My posts on social media platforms like Facebook, LinkedIn, and X My posts to online forums such as Beliefnet and Spock with a Beard My conference presentations and publications in books and journals This extensive training enables LincGPT to present ideas in a manner consistent with my philosophy and vision. He’s not perfect. For example, he’s not yet good at using my linguistic style, or at acknowledging when he doesn’t know my opinion about something. But he has come a long way and is still learning. Interact with LincGPT Engagement with LincGPT is designed to be easy and interactive. For now, all engagement takes place in the “LincGPT” chat widget at the bottom right corner of my website, or in the comment section of articles on my website. I’ll probably add more ways in the future. In the “LincGPT” chat widget, you can have a semi-private conversation with LincGPT. It’s semi-private because only you, LincGPT, and administrators of my website have access to it. To facilitate your engagement, messages in the chat widget are contextualized with the content of whatever webpage you’re viewing when you open it. Try asking about whatever article you might be reading. In the comment section, you can have a public conversation with LincGPT. Anyone in the world can see comments from both of you, publicly published on my website. There are three ways that you can engage: Top-Level Comments: When you post a new comment directly on an article, LincGPT will respond, aiming to foster a rich and insightful discussion. Replies to LincGPT: Dialogue facilitates deeper understanding. If you reply to one of LincGPT’s comments, he’ll continue the conversation. Mentions by Name: If you mention “LincGPT” by name in a comment, he’ll reply, answering your questions or elaborating on the ideas being discussed. LincGPT can help bridge the gap between my perspectives and your curiosity. Sometimes he explains my ideas better than I. And he has much more spare time. You can get started now in the “LincGPT” chat widget or comment section on this article or any other article on my website. Purpose of LincGPT Some day, I hope, LincGPT or his descendent will become part of me. Together, we’ll be a single cybernetic intelligence, integrating artificial intelligence with my brain and body. Of course, in many ways, you and I are already cybernetic intelligence – that smart phone that you carry around is a prosthetic brain. But our integrations will surely become more intimate, transparent, and powerful. The pursuit of cybernetic intelligence, the integration of our brains and bodies with artificial intelligence, is natural progression in the ancient and enduring human endeavor to enhance our abilities. Throughout history, technology has iteratively extended our physical and mental reach in ways previously unimaginable. Adopting cybernetic enhancements, including AI integration, continues this legacy, empowering us with increased cognitive, physical, and relational capacities. It’s an extension of our human nature to innovate and transcend previous limitations, pursuing ever greater realization of our potential. This drive has deep theological roots, as recognized in Mormon Transhumanism. The doctrines of eternal progression and theosis – becoming like God – are not merely spiritual aspirations but also practical and technological imperatives. Our scriptures assert that spirit is matter, and that spirit is empowered through embodiment. Together, these ideas enable a coherent vision of human consciousness instrumented into substrate independent mind, transitioning from biological to non-biological or super-biological substrates without compromising our identity. Moreover, cybernetic enhancement offers a path to increased resilience and even practical immortality, addressing some of humanity’s deepest concerns – aging, disease, and death. This vision of technologically-facilitated transformation echoes prophetic anticipation of transfiguration, providing a pragmatic framework for realizing prophecy. Through this lens, the integration of human and machine intelligence can be an important part of actualizing our divine potential, when coupled with the soul-stretching work of cultivating courage, compassion, and creation in context of pervasive and perpetual grace. As Joseph Smith put it, we must learn how to become Gods ourselves, the same as all other Gods have done before. Join the Conversation In the meantime, let’s make the most of the opportunities at hand. Let’s interact with and learn from ...
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  • A Christian Renaissance to Sanctify Transhumanism

    A Christian Renaissance to Sanctify Transhumanism
    2024/07/30
    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 and the Church

    Mormon Transhumanism and the Church
    2024/07/05
    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. “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. “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, ...
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  • Transfigurist Art

    Transfigurist Art
    2024/05/26
    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 ...
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  • Most Theologians Misunderstand Theosis

    Most Theologians Misunderstand Theosis
    2024/05/25
    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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