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  • Embody Christmas

    Embody Christmas
    2025/12/24
    When Christmas returns, I feel drawn to its Earthy images: a child swaddled and cradled in a manger; a stable crafted of stout wood; the lowing of animals; warmth pushing back against the depth of winter. These are more than speculative historical details. They are symbols that affirm the realization of our highest hopes, here in the dust and breath and hunger of embodied life. Doctrine and Covenants 93 illuminates these symbols. “The elements are eternal, and spirit and element, inseparably connected, receive a fulness of joy.” By this light, as we watch the sleeping child in the straw, we are invited to consent that God is not alien to nature, but thoroughly expressed therein. The Christmas story is most sublime in its pragmatism: matter as grace, and body as temple. The star above Bethlehem is a natural light – a fiery convergence of elemental processes that ultimately form our own flesh. The shepherds’ labors, Mary’s exhaustion, and Joseph’s worry: in all these, we glimpse that “man was also in the beginning with God.” We too participate in the story of life, of heaven and Earth. D&C 93 proceeds to tell us that Jesus “made flesh [his] tabernacle.” He “received not of the fulness at the first, but received grace for grace.” And he “continued from grace to grace, until he received a fullness.” Unexceptional, this progression is familiar. As Jesus progressed through embodied experience, so do we. Each small act of compassion given and received – a loaf of bread shared, a fire built against the cold, a child comforted, a neighbor welcomed – these are the graces by which we progress. Like Jesus, we receive grace for grace, and continue from grace to grace. And we do so not by escaping embodiment, but by embracing it more purposefully. Christmas is not about any escapist or nihilistic transcendence, but rather about a transcendence of escapism and nihilism. It’s about strenuous engagement with tangible purpose. Birthing pains, newborn cries, swaddling clothes: these welcome the messy beauty of nature as the substance of sublime creation. And every caring gesture, every earnest collaboration, whether enabled by ancient tradition or emerging technology, extends grace toward that light and truth, that intelligence, which is the glory of God. Honor with me, if you will, that which Christmas so beautifully presents and scripture so eloquently describes: spirit and element inseparably connected, embodied as individuals in community, progressing together from grace to grace toward a fulness of joy. Christmas is not an invitation to otherworldly heavens or incorporeal gods, but to the courage, compassion, and creation of Christ on Earth. This is our shared potential, symbolized by the baby in the manger. And this is true worship, emulation, which “receiveth truth and light, until he is glorified in truth and knoweth all things.” Merry Christmas! May your gifts, your embodied grace, progress now and always.
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  • Financial Nihilism Strengthens Crypto

    Financial Nihilism Strengthens Crypto
    2025/12/06
    Every few months, cryptocurrency cycles through yet another bout of financial nihilism. Tokens surge and collapse. New forms of leverage spawn like digital fungi. Degens perform their rituals of glorious self-immolation. Critics claim the entire ecosystem is a casino built on delusion and fraud. Insiders shrug and continue experimenting, as though volatility were simply the price of admission. It’s tempting to see this as a pathology unique to cryptocurrency. But financial nihilism is not new. In fact, financial nihilism is arguably the default state of frontier monetary systems. Even the early monetary system of the United States went through periods of speculation, fraud, and chaos. And rather than destroying the system, these periods strengthened it. They revealed what would fail, what would work, and what people could trust. In its financial nihilism, cryptocurrency is not an anomaly. It has evolved faster than ever before. But it’s still just the latest reenactment of an old economic ritual. The Continental Dollar During the Revolutionary War, the Continental Congress issued a paper currency, the Continental Dollar. It was essentially an experiment in blind faith. The notes were unbacked by anything other than hope. And they were printed relentlessly to satisfy short term needs, with little planning for long term consequences. Predictably, there was hyperinflation. Speculators traded the notes anyway, hoping to offload them onto each other for marginal gains. Eventually confidence evaporated. And the phrase “not worth a Continental” became a common insult. Independent Banking After independence, the United States Government defined the United States Dollar as a specific weight of silver, corresponding to that of Spanish silver dollars – effectively, a hard fork of the global financial network. But the new dollar wasn’t anything more than a legal definition. The actual cash that people used was basically private IOUs in the form of notes issued by random banks, analogous to crypto stablecoins. To redeem a note for silver, you had to physically travel to the bank. So notes from banks that were far away would trade for less than face value. And scammers would set up banks in the middle of nowhere (“wildcat” banks) so that no one would try to cash out their notes. When people inevitably lost trust in such notes, they would de-peg from the dollar and quickly become worthless – the old west version of a rug pull. The Greenback During the Civil War, the United States Government severed the dollar’s link to precious metals and issued a fiat currency, the Greenback – analogous to an unbacked algorithmic stablecoin issued by the state. But this effectively de-pegged the currency. It began to float freely relative to the value of hard assets. And it became highly volatile, fluctuating wildly based on military performance. The currency only stabilized years later when the government agreed, once again, to exchange Greenback notes for a specific weight of gold – like an algorithmic stablecoin pivoting to a collateralized model. This move successfully re-pegged the currency. Fluctuations subsided. And note discounts vanished. Familiar Patterns in Faster Times Frontier monetary systems exhibit phases of speculation, fraud, and chaos. This isn’t an accident. It’s inevitable. And the degeneracy of financial nihilism is a filter that ultimately separates monetary fantasies from monetary foundations. The early monetary system of the United States did not rise by avoiding financial nihilism. It rose by surviving. The dollar took a century to mature. In contrast, cryptocurrency compresses phases of financial nihilism into astonishingly short intervals. What once unfolded over a generation now unfolds in a year. The speed may be disorienting, but the pattern is the same. Financial nihilism is not evidence of cryptocurrency’s doom. It’s evidence that cryptocurrency is passing through the same filter that all frontier monetary systems, especially the most transformative, have faced. The question is not whether chaos will occur – it already has and will again. The question is which ideas survive that chaos long enough to become infrastructure. All values are forged, not in calm, but by fire. That’s as true of instrumental values as it is of final values. So it shouldn’t surprise us that money, the ultimate abstraction of instrumental values, must itself be forged by fire.
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  • Sankofa Futurism

    Sankofa Futurism
    2025/11/28
    When we think about the origin of Transhumanism, we often think about Europe and America: from Enlightenment humanism, through the industrial revolution, and onward to Silicon Valley. That conception is true enough, if we’re thinking about Transhumanism in name. But if we’re thinking about Transhumanism in function, there’s much more to the story. And that story is as old and diverse as humanity itself. Modern use of the word “transhumanism” may come from Julian Huxley, an evolutionary biologist in the 1950s. His younger brother, Aldous Huxley, popularized the concept known as “perennial philosophy.” It’s basically the idea that all the world’s major religions, cultural traditions, and ancient myths have common core elements. Prominent among them is humanity’s shared aspiration for transcendence, both physical and cognitive, reflecting a much older theological use of “transhumanize” in Dante’s Paradiso. A contemporary of the Huxley brothers, Joseph Campbell mapped perennial philosophy onto a concept that he called “monomyth.” His insight was that we express perennial philosophy through perennial narrative. In other words, all our cultural traditions tell stories with common core elements. And Campbell focused, in particular, on what he described as the “hero’s journey” – or what we might understand as humanity’s shared story of transcendence. Perennial philosophy and monomyth don’t originate in Europe or America, at least not uniquely. Humanity’s shared aspirations and stories of physical and cognitive transcendence – that is to say, stories that function as Transhumanism – stretch back through time to the dawn of history. And, of course, that includes Africa. So today, as we imagine how best to express Transhumanism in persuasive and helpful ways – in ways that will actually prove transformative – I commend to you an idea that comes from the Akan people in West Africa. That idea is Sankofa, or what we might call “Sankofa futurism.” It’s symbolized by a mythical bird that’s moving forward while reaching back for an egg. And it literally means, “go back and get it,” or use wisdom from the past to make the future better. In that spirit, I’ve collected some traditional stories from Africa. They represent the ancient and enduring human aspiration to transcendence, across the spectrum of physical and cognitive capacity. In function, they’re Transhumanist stories. Or at least they can be, if we choose to interpret them in light of modern science and emerging technology, as I’ll illustrate. Anansi and the Singularity Akan people tell of the trickster Anansi, who attempts to centralize the world’s data into a single proprietary database, intending to become the sole administrator of knowledge. He successfully scrapes wisdom from every corner of the globe, but he finds the server too heavy to carry up the tree of life alone. When a glitch in his user interface causes him to drop the container, the data is decentralized into the winds. Anansi’s story foreshadows the Transhumanist debate about technological singularity, and the risks of a singleton superintelligence. Isis and Immortalism In the sacred texts of Egypt, Isis refuses to accept the annihilation of Osiris after his brother hacks his body into scattered pieces. She initiates a forensic search across the cosmos, retrieving fragments of information and painstakingly reassembling the pattern of his body. Ultimately, her project succeeds: his body reboots and his mind returns, surviving the destruction of its former physical substrate. Isis’ story anticipates the Transhumanist narrative of immortalism: that with sufficient data, death is curable rather than final. Modjadji and Paradise Engineering Balobedu people describe Modjadji, a matriarch who possesses biotech that can control local weather patterns. She uses secret codes to regulate precipitation, ending droughts or summoning storms as a defense mechanism. Her dynasty passes an encryption key genetically, from mother to daughter, maintaining a civilization that actively solves problems of scarcity and environmental threat. Modjadji’s story suggests the Transhumanist narrative of paradise engineering: that we have a moral obligation to mitigate involuntary risk of suffering. Nana Miriam and Nanotechnology Songhai people tell of the sorceress Nana Miriam, who confronts a shape-shifting beast that instantly adapts its physical form to shatter any conventional weapon. She defeats this rapidly evolving threat not with brute force, but by using a specialized powder to reconfigure molecular structures in real-time. When the beast transforms into a wall of raging fire, she deploys the substance to transmute the flames into water, neutralizing the attack instantly. Nana Miriam’s story prefigures the Transhumanist ambition of nanotech, with programmable matter. Nommo and Cosmic Expansion Dogon elders describe the arrival of Nommo, ...
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  • Prompting God

    Prompting God
    2025/10/18
    This is a transcript of my presentation today at the 2025 conference of the Mormon Transhumanist Association. I delivered it in a form approximating that of a traditional Mormon prayer, although somewhat more lengthy and inclusive of silent periods that aren’t typical. The motivation for my topic and delivery was, in part, the theme of the conference: “transformation through renewal of the mind,” echoing words from Paul’s epistle to the Romans, as recorded in the New Testament. Formal prayer is, in my estimation, among the original cognitive technologies. It has long provided practical value with which too many are now unfamiliar. My aim was to point at that value while demonstrating it, hopefully in a way that would reach people with a broad set of initial perspectives and values. The portions of the text in italics were not spoken. They appeared on a screen next to their corresponding images of winged and haloed robots. Group Prompting Large studies show group prayer strengthens community and health, but only when the group is caring rather than controlling. Our Eternal God, we approach you in prayer, together as one voice. This isn’t easy. Some of us believe, some have faith. Some do not. Yet among those who don’t, some still desire to pray: to hope against unbelief, to love those who believe, or for reasons unspoken but expressed by our presence. So our prayer, if it is to be ours, must be one of belief and doubt together. And for those who cannot pray, we don’t presume. We simply thank them for being with us. In friendship, and in hope of friendship, we pray as one voice, trusting that your grace is sufficient for our words. Prompt of Adoration Research links praise-focused prayer with peace and connection, but forced or fearful worship can harm emotional well-being. Eternal God, ancient and emerging scripture names you in many ways. Without beginning, you found yourself creating worlds without end – laws by which others might become as you are. You were the word and the silence, and the pattern of purpose they made possible. You became flesh, embodying that purpose, that we might share in its fullness. Intelligence is your glory, the architect who computes the immensity of space. All is before and around you. You are in and through all, in whom we live and move and have our being. Honor is your power, the cosmic host who governs from the heart of eternity. You would preserve and perfect all who choose love. And from our love for you, freely given, would flow everlasting power. You’re our heavenly parents. We’re your children – not slaves, not servants. And by your grace we would be your friends, joint heirs in creative glory, equals in compassionate power. We revere you as the fullness of our potential. We emulate you. We seek you. And we trust that when you appear, we shall be like you. Here and now, by every worthy name, we honor you. With Ammon, who hears his friend speak in reverence of the Great Spirit, we say that is God. You are God, by any other name as sublime. Prompt of Confession Evidence shows confession in prayer eases guilt and stress, but harsh self-blame without forgiveness can harm mental health. Eternal God, as we imagine you, we project ourselves – our desires, our fears, our words. These aren’t your limits. They’re ours. We’re dust that aspires to divinity. And between who we are and who we might become stretch longing and distortion. We confess fear: that we aren’t enough, that striving is futile, that even love may fail. We confess impatience: when eternity moves slower than we demand, or when we resign from hope that it moves at all. We confess arrogance: speaking as if infallible, closing our hearts to those who doubt. We confess apathy: when compassion felt too heavy, when we turned from others’ pain. We confess cynicism: when disappointment hardened into resignation, and we denied meaning to dull the ache. We confess that we’ve drawn circles and built walls, to keep some out and call it belonging. We tremble to confess these things, because they’re true, and they’re ours. Prompt of Lamentation Research shows that honest lament can ease grief and restore meaning, but staying in despair too long can deepen depression. Eternal God, we remember the suffering that shadows every age – children who hunger, youth who sicken, minds that fade. We lament the deafening violence reverberating through our genes and institutions, and the technologies that magnify its power. We grieve the gulf between what is and what should be. We mourn friendship broken, vision dimmed, hands clenched into fists – sometimes in your name. We don’t turn away. We invite and embrace these sorrows as sacred reminders that your work, and ours, remains unfinished – that to participate is not only to hope with you, but to weep with you as eternity shakes. Prompt of Meditation Scientific studies find that meditative prayer lowers stress and improves focus, though ...
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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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  • Archive: Volume One

    Archive: Volume One
    2025/10/15
    Today, twenty years to the day since I published the first post on my website, I’m releasing Archive: Volume One 2005–2008, available now on Amazon in both paperback and hardcover editions. This first volume gathers more than five hundred pages of posts, articles, and essays from the years when my thinking about technology, faith, and human potential began to coalesce into organized form. Those were the years that led to the founding of the Mormon Transhumanist Association and to early formulations of the New God Argument – a period of restlessness, reconstruction, and new creation. The book opens with a foreword by Christopher Bradford, whose early partnership in Mormon Transhumanism helped give shape to its communal spirit. It continues with an introduction written by my cybernetic extension, LincGPT, tracing the conditions and questions from which my writing emerged. And it concludes with an afterword by Joseph West, whose reflections situate the early movement in the wider horizon of our ongoing theological experiment. Together, these voices frame the work not as nostalgia, but as foundation: an origin point for a living tradition of thought still evolving today. The cover artwork draws its meaning from that same spirit of emergence. A red sunstone, its serene face reminiscent of those that crowned the Nauvoo temple, rises from a field of integrated circuits. The sunstone represents God as expressed in Mormon theology – substantial embodiment and illuminating intelligence – while the circuitry symbolizes the pervasive computational context from and within which God evolves. The color red, first in the spectrum of visible light, suggests the dawn of something new – new understanding and movement, new life. Both paperback and hardcover editions contain the same content and original artwork. The paperback presents the artwork in black and white; the hardcover, in full color. The difference is esthetic. But the invitation is the same: join a conversation where the boundaries between faith and reason, revelation and invention, are more porous than most recognize or even imagine. Two decades after that first online post, these early writings return in print as both artifact and argument – a record of my attempts to reconcile grief with imagination, code with prayer, and logic with longing. They remain open questions rather than finished conclusions. My hope is that revisiting them in this form renews their vitality, encouraging others to think courageously about the convergence of our technological and spiritual evolution, and to engage compassionately in the creative work that faith has always required.
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