Mormonism and Transhumanism

This is an edited version of the document on which I based my first public presentations of Mormon Transhumanism, at the Sunstone symposium in 2006 and the Sunstone West symposium in 2007. It was originally titled “Parallels and Complements Between Mormonism and Transhumanism.” And I co-authored it with Brent Allsop, Chris Bradford, Andrew West, Joseph West, and Carl Youngblood. It also later served as the basis for our Sunstone magazine cover article, “Transfiguration: Parallels and Complements Between Mormonism and Transhumanism,” that we co-authored in 2007.

Some friends interested in Mormonism discussed the extent to which we had faith in a Mormon view of the future: particularly ideas such as transfiguration, immortality, resurrection, renewal of this world, and the discovery and creation of worlds without end. We observed that, although our faith was active in relation to many Mormon ideas, it was mostly passive in relation to these ideas. This bothered us.

What is the extent of our faith when it is not active? Is it faith? If not, how can we change so that our faith is active in these ideas that we value? Beyond that, what if active faith in these ideas is essential to realizing them?

In reaction, we began thinking about and discussing how to promote active faith in a Mormon view of the future. How would active faith in the future manifest itself? We observed that, in the broadest sense, science and technology are the most obvious manifestations of active faith in the future: fighting disease and illness, improving communications, cleaning environments and extending life spans. So how could we promote the application of science and technology more particularly to a Mormon view of the future, to ideas like the exaltation of humanity to Godhood?

Asking questions like this led us, naturally, to become acquainted with Transhumanism. In hindsight, this discovery seems to have been inevitable. The parallels and complements between Mormon and Transhumanist views of the future are remarkable, which is the topic of this document.

This document argues that Mormonism and Transhumanism present parallel and complementary views of the future. Although other aspects of Mormonism and Transhumanism arguably are parallel and complementary to varying extents, this document does not focus on aspects such as history or practice.

The structure of this document is as follows. The remainder of the introductory section contains a general overview of Mormonism and Transhumanism, to provide context for the remainder of the document. Sections two and three present Mormon and Transhumanist views of the future. Section four explicitly identifies some parallels and complements between the views.

What Is Mormonism?

“Hell may pour forth its rage like the burning lava of mount Vesuvius, or of Etna, or of the most terrible of the burning mountains; and yet shall Mormonism stand. Water, fire, truth and God are realities. Truth is Mormonism. God is the author of it. He is our shield.

“It is by Him we received our birth. It was by His voice that we were called to a dispensation of His Gospel in the beginning of the fullness of times. It was by Him we received the Book of Mormon; and it is by Him that we remain unto this day; and by Him we shall remain, if it shall be for our glory; and in His Almighty name we are determined to endure tribulation as good soldiers unto the end.” (Joseph Smith)

This subsection contains a brief history of Mormonism, a description of some of its contemporary denominations, and a general summary of the ideology. The purpose of this section is to provide context in which to understand the remainder of this document, and is not to suggest particular parallels or complements between Mormon and Transhumanist history or practice.

Brief History

Mormonism is a religious ideology founded by Joseph Smith in the first half of the 19th century. The word “Mormonism” comes from adherents’ belief in the Book of Mormon, which Smith claimed to have translated from gold plates he found after being visited by an angel of God.

In 1830, Smith organized the Church of Christ (later renamed “Church of Jesus Christ of Latter Day Saints”) in the state of New York. After Smith was murdered by a mob in 1844, there was a succession crisis that resulted in schism. Most members of the church chose to follow Brigham Young, who eventually led them west to Salt Lake City in 1847.

Contemporary Denominations

Numerous Mormon denominations exist today. The largest is the Church of Jesus Christ of Latter-day Saints, based in Salt Lake City, Utah. Its worldwide membership exceeds 12 million persons, half of whom live outside the United States. The second largest denomination is the Community of Christ, based in Independence, Missouri. It is comprised of around 250,000 members. Dozens of smaller denominations, mostly based in the United States, range in size from thousands to a few members.

General Ideology

Mormonism circumscribes a diverse set of beliefs and practices, with significant variations between and within denominations. Most Mormons consider themselves Christian and their movement to be a prophetic restoration of original Christianity. Accordingly, most Mormons believe in modern prophets, that Smith was a prophet and that prophets continue among us.

Most Mormons abstain from alcohol, tobacco, drugs, and sexual relations outside marriage. Few Mormons continue the practice of plural marriage. Many Mormons engage in missionary activities, and in esoteric temple ceremonies. In 1842, Smith wrote a summary of Mormon beliefs now known as the “Articles of Faith”:

1. “We believe in God, the Eternal Father, and in His Son, Jesus Christ, and in the Holy Ghost.

2. “We believe that men will be punished for their own sins, and not for Adam’s transgression.

3. “We believe that through the Atonement of Christ, all mankind may be saved, by obedience to the laws and ordinances of the Gospel.

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

5. “We believe that a man must be called of God, by prophecy, and by the laying on of hands by those who are in authority, to preach the Gospel and administer in the ordinances thereof.

6. “We believe in the same organization that existed in the Primitive Church, namely, apostles, prophets, pastors, teachers, evangelists, and so forth.

7. “We believe in the gift of tongues, prophecy, revelation, visions, healing, interpretation of tongues, and so forth.

8. “We believe the Bible to be the word of God as far as it is translated correctly; we also believe the Book of Mormon to be the word of God.

9. “We believe all that God has revealed, all that He does now reveal, and we believe that He will yet reveal many great and important things pertaining to the Kingdom of God.

10. “We believe in the literal gathering of Israel and in the restoration of the Ten Tribes; that Zion (the New Jerusalem) will be built upon the American continent; that Christ will reign personally upon the earth; and, that the earth will be renewed and receive its paradisiacal glory.

11. “We claim the privilege of worshiping Almighty God according to the dictates of our own conscience, and allow all men the same privilege, let them worship how, where, or what they may.

12. “We believe in being subject to kings, presidents, rulers, and magistrates, in obeying, honoring, and sustaining the law.

13. “We believe in being honest, true, chaste, benevolent, virtuous, and in doing good to all men; indeed, we may say that we follow the admonition of Paul – We believe all things, we hope all things, we have endured many things, and hope to be able to endure all things. If there is anything virtuous, lovely, or of good report or praiseworthy, we seek after these things.”

What Is Transhumanism?

“Transhumanists view human nature as a work-in-progress, a half-baked beginning that we can learn to remold in desirable ways. Current humanity need not be the endpoint of evolution. Transhumanists hope that by responsible use of science, technology, and other rational means we shall eventually manage to become posthuman, beings with vastly greater capacities than present human beings have.” (Nick Bostrom)

This subsection contains a brief history of Transhumanism, a description of some of its contemporary organizations, and a general summary of the ideology. The purpose of this section is to provide context in which to understand the remainder of this document, and is not to suggest particular parallels or complements between Transhumanist and Mormon history or practice.

Brief History

Transhumanism is a predominantly secular ideology with origins in Humanism. Humanist philosopher and scientist Marquis De Condercet, living in the 18th century, may have been the first person to claim that medical science could be used to extend human life. An identifiable Transhumanist movement, heavily influenced by futurist Fereidoun M Esfandiary (who later changed his name to “FM-2030”), began in the early 1980s. In the late 1980s, philosopher Max More began formalizing a Transhumanist doctrine.

Contemporary Organizations

Several Transhumanist organizations have been forming in recent years. The leading organization is the World Transhumanist Association (WTA), founded in 1998 by philosophers Nick Bostrom and David Pearce. The WTA has worldwide membership approaching 3500 persons in several geographically-divided chapters and special-interest affiliates. In 2006, the WTA voted to admit the Mormon Transhumanist Association as the first religious special-interest affiliate of the WTA.

Other contemporary organizations with significant influence among Transhumanists include Extropy Institute, Foresight Institute, Immortality Institute, Institute for Ethics and Emerging Technologies, and Singularity Institute for Artificial Intelligence.

General Ideology

Transhumanism is a young and dynamic ideology to which persons of widely varying perspectives claim adherence. Common among them is the expectation that technology will change some or all of humanity into beings whose capacities so radically exceed contemporary capacities that the term “human” may no longer adequately describe them. Transhumanists call such beings “posthumans” and beings in process of becoming them, “transhumans.”

Many Transhumanists also recognize and emphasize various moral imperatives related to the use of and planning for technological advances. The Transhumanist Declaration of the World Transhumanist Association codifies several such moral imperatives:

1. “Humanity will be radically changed by technology in the future. We foresee the feasibility of redesigning the human condition, including such parameters as the inevitability of aging, limitations on human and artificial intellects, unchosen psychology, suffering, and our confinement to the planet earth.

2. “Systematic research should be put into understanding these coming developments and their long-term consequences.

3. “Transhumanists think that by being generally open and embracing of new technology we have a better chance of turning it to our advantage than if we try to ban or prohibit it.

4. “Transhumanists advocate the moral right for those who so wish to use technology to extend their mental and physical (including reproductive) capacities and to improve their control over their own lives. We seek personal growth beyond our current biological limitations.

5. “In planning for the future, it is mandatory to take into account the prospect of dramatic progress in technological capabilities. It would be tragic if the potential benefits failed to materialize because of technophobia and unnecessary prohibitions. On the other hand, it would also be tragic if intelligent life went extinct because of some disaster or war involving advanced technologies.

6. “We need to create forums where people can rationally debate what needs to be done, and a social order where responsible decisions can be implemented.

7. “Transhumanism advocates the well-being of all sentience (whether in artificial intellects, humans, posthumans, or non-human animals) and encompasses many principles of modern humanism. Transhumanism does not support any particular party, politician or political platform.”

A Mormon View of the Future

This section presents a common Mormon view of the future, with a focus on accurately portraying the view rather than defending it. Although not all Mormons will agree with every aspect of this view, it reflects the ideas of persons that are generally recognized to have significantly influenced Mormonism. This section is organized into subsections that parallel those of the next section, in order to emphasize parallels between the views presented.

The Dispensation of the Fullness of Times

“It is necessary in the ushering in of the dispensation of the fulness of times, which dispensation is now beginning to usher in, that a whole and complete and perfect union, and welding together of dispensations, and keys, and powers, and glories should take place, and be revealed from the days of Adam even to the present time.

“And not only this, but those things which never have been revealed from the foundation of the world, but have been kept hid from the wise and prudent, shall be revealed unto babes and sucklings in this, the dispensation of the fulness of times.” (Joseph Smith)

Mormon tradition teaches that, throughout time, God has inspired and endowed humanity with knowledge and power in various dispensations, or periods of world history. In our dispensation, God is restoring all the knowledge and power of past dispensations, while continuing to inspire and endow us more rapidly than in the past, to prepare for a greater future.

The Bible suggests that God’s work, although perhaps slight enough to be overlooked in the beginning, would become great and sustaining in its fullness:

“Another parable put he forth unto them, saying, The kingdom of heaven is like to a grain of mustard seed, which a man took, and sowed in his field: Which indeed is the least of all seeds: but when it is grown, it is the greatest among herbs, and becometh a tree, so that the birds of the air come and lodge in the branches thereof. Another parable spake he unto them; The kingdom of heaven is like unto leaven, which a woman took, and hid in three measures of meal, till the whole was leavened.” (Matthew 13:31-33)

Joseph Smith proclaimed that knowledge restored and gained in our dispensation would be broad, encompassing matters related to history, astronomy, geology and theology:

“God shall give unto you knowledge by his Holy Spirit, yea, by the unspeakable gift of the Holy Ghost, that has not been revealed since the world was until now; Which our forefathers have awaited with anxious expectation to be revealed in the last times, which their minds were pointed to by the angels, as held in reserve for the fulness of their glory;

“A time to come in the which nothing shall be withheld, whether there be one God or many gods, they shall be manifest. All thrones and dominions, principalities and powers, shall be revealed and set forth upon all who have endured valiantly for the gospel of Jesus Christ. And also, if there be bounds set to the heavens or to the seas, or to the dry land, or to the sun, moon, or stars –

“All the times of their revolutions, all the appointed days, months, and years, and all the days of their days, months, and years, and all their glories, laws, and set times, shall be revealed in the days of the dispensation of the fulness of times – According to that which was ordained in the midst of the Council of the Eternal God of all other gods before this world was, that should be reserved unto the finishing and the end thereof, when every man shall enter into his eternal presence and into his immortal rest.

“How long can rolling waters remain impure? What power shall stay the heavens? As well might man stretch forth his puny arm to stop the Missouri river in its decreed course, or to turn it up stream, as to hinder the Almighty from pouring down knowledge from heaven upon the heads of the Latter-day Saints.” (Doctrine and Covenants 121:26-33)

Smith taught that the knowledge gained in our dispensation would provide a foundation to enable future dispensations:

“We are the favored people that God has made choice of to bring about the Latter-day glory; it is left for us to see, participate in and help to roll forward the Latter-day glory, ‘the dispensation of the fulness of times, when God will gather together all things that are in heaven, and all things that are upon the earth,’ ‘even in one,’ …

“The blessings of the Most High will rest upon our tabernacles, and our name will be handed down to future ages; our children will rise up and call us blessed; and generations yet unborn will dwell with peculiar delight upon the scenes that we have passed through, the privations we have overcome in laying the foundation of a work that brought about the glory and blessing which they will realize;

“A work that God and angels have contemplated with delight for generations past; that fired the souls of the ancient patriarchs and prophets; a work that is destined to bring about the destruction of the powers of darkness, the renovation of the earth, the glory of God, and the salvation of the human family.” (Joseph Smith)

Furthermore, the Bible and the prophet George Cannon indicate that God’s work will proceed more rapidly at the end of our dispensation:

“For in those days shall be affliction, such as was not from the beginning of the creation which God created unto this time, neither shall be. And except that the Lord had shortened those days, no flesh should be saved: but for the elect’s sake, whom he hath chosen, he hath shortened the days.” (Mark 13:19-20)

“The work of God is being carried on far beyond that which we can see with our natural eyes. The work of the preparation of the earth, and of its inhabitants, is pressing forward with a rapidity that we who are taking part in it do not realize. … He is operating among the nations of the earth. His spirit has gone forth; and it is accomplishing that which He said should be accomplished. And this great work of the last days will be cut short in righteousness.” (George Cannon)

The Day of Transfiguration

“He that endureth in faith and doeth my will, the same shall overcome, and shall receive an inheritance upon the earth when the day of transfiguration shall come; when the earth shall be transfigured, even according to the pattern which was shown unto mine apostles upon the mount.” (Doctrine and Covenants 63:20-21)

Mormon tradition teaches of an imminent Day of Transfiguration, expanding across a millennial period of time, when mortals are transfigured and resurrected to immortality.

The Millennium is an imminent and widely unexpected future period, during which a progressive transfiguration and resurrection to immortality will occur as our knowledge and power continues to increase. The advent of the Millennium is associated with disruptive changes in world conditions, culminating in the return of Christ. Despite its imminence, many will not expect the Millennium to occur when it does, but a few will recognize the signs of its coming. Joseph Smith described the Millennium as follows:

“And in that day the enmity of man, and the enmity of beasts, yea, the enmity of all flesh, shall cease from before my face. And in that day whatsoever any man shall ask, it shall be given unto him. And in that day Satan shall not have power to tempt any man.

“And there shall be no sorrow because there is no death. In that day an infant shall not die until he is old; and his life shall be as the age of a tree; And when he dies he shall not sleep, that is to say in the earth, but shall be changed in the twinkling of an eye, and shall be caught up, and his rest shall be glorious.

“Yea, verily I say unto you, in that day when the Lord shall come, he shall reveal all things – Things which have passed, and hidden things which no man knew, things of the earth, by which it was made, and the purpose and the end thereof – Things most precious, things that are above, and things that are beneath, things that are in the earth, and upon the earth, and in heaven.” (Doctrine and Covenants 101:26-34)

Smith frequently expressed the imminence of the Millennium and encouraged us to prepare for it, as follows:

“When I contemplate the rapidity with which the great and glorious day of the coming of the Son of Man advances, when He shall come to receive His Saints unto Himself, where they shall dwell in His presence, and be crowned with glory and immortality;

“When I consider that soon the heavens are to be shaken, and the earth tremble and reel to and fro; and that the heavens are to be unfolded as a scroll when it is rolled up; and that every mountain and island are to flee away, I cry out in my heart, What manner of persons ought we to be in all holy conversation and godliness!” (Joseph Smith)

Other prophets, since the beginning of Christianity, have likewise stressed the imminence of the Millennium, adding that we should watch for it because it may begin unexpectedly.

“Watch therefore: for ye know not what hour your Lord doth come. But know this, that if the goodman of the house had known in what watch the thief would come, he would have watched, and would not have suffered his house to be broken up. Therefore be ye also ready: for in such an hour as ye think not the Son of man cometh.” (Matthew 24:42-44)

“But of the times and the seasons, brethren, ye have no need that I write unto you. For yourselves know perfectly that the day of the Lord so cometh as a thief in the night. For when they shall say, Peace and safety; then sudden destruction cometh upon them, as travail upon a woman with child; and they shall not escape.

“But ye, brethren, are not in darkness, that that day should overtake you as a thief. Ye are all the children of light, and the children of the day: we are not of the night, nor of darkness. Therefore let us not sleep, as do others; but let us watch and be sober. For they that sleep sleep in the night; and they that be drunken are drunken in the night.” (1 Thessalonians 5:1-7)

“Now learn a parable of the fig tree; When her branch is yet tender, and putteth forth leaves, ye know that summer is near: So ye in like manner, when ye shall see these things come to pass, know that it is nigh, even at the doors.

“Verily I say unto you, that this generation shall not pass, till all these things be done. Heaven and earth shall pass away: but my words shall not pass away. But of that day and that hour knoweth no man, no, not the angels which are in heaven, neither the Son, but the Father. Take ye heed, watch and pray: for ye know not when the time is.

“For the Son of man is as a man taking a far journey, who left his house, and gave authority to his servants, and to every man his work, and commanded the porter to watch. Watch ye therefore: for ye know not when the master of the house cometh, at even, or at midnight, or at the cockcrowing, or in the morning: Lest coming suddenly he find you sleeping. And what I say unto you I say unto all, Watch.” (Mark 13:28-37)

Many of us may not even know when the Millennium has already begun, suggested the prophet Brigham Young:

“Will the Saints arise from the dead? Yes. Who will know it? But a few. When the resurrection commences, I say but few will know it. …

“Will the Saints rise from the dead before the world is converted? Yes. You may despair of ever seeing all creation converted to the Lord Jesus, or to the faith of the holy Gospel. Will you see the resurrection? Yes: you will be in it, and enjoy it; you will be in the first resurrection. Will the world believe it, and know of it? They will not.

“Zion will be redeemed, the great Temple of the Lord will be built, whereupon the glory of the Lord will rest, and a cloud by day, and a pillar of fire by night; the Saints will be gathering from all nations, and will walk into the Temples of God, to do the work of redemption for their dead, and saviours will be upon Mount Zion to save the house of Esau. But will the nations know of it? They will not. …

“When the Millennium is ushered in, no man or woman will know anything about it, only by the power of God. He will rule and reign, and His glory shall be in Zion, and the wicked will not know it is the hand of our God. The Saints will enjoy the light of His countenance, walk therein, and dwell in His presence.” (Brigham Young)

Immortality is the perfect physical state, an ideal with diverse manifestations. Prophets have envisioned that, during the Millennium, we and other forms of life will advance from lesser to greater manifestations of immortality through processes such as transfiguration and resurrection, which may be administered as ceremonial ordinances.

Transfiguration may be one or more processes that change our physical state, advancing us from mortality to immortality or from one manifestation of immortality to another. The Pearl of Great Price, a uniquely Mormon scripture, describes a transfiguration that enables physical endurance of the presence of God:

“And he saw God face to face, and he talked with him, and the glory of God was upon Moses; therefore Moses could endure his presence. … And the presence of God withdrew from Moses, that his glory was not upon Moses; and Moses was left unto himself. And as he was left unto himself, he fell unto the earth.

“And it came to pass that it was for the space of many hours before Moses did again receive his natural strength like unto man; and he said unto himself: Now, for this cause I know that man is nothing, which thing I never had supposed. But now mine own eyes have beheld God; but not my natural, but my spiritual eyes, for my natural eyes could not have beheld; for I should have withered and died in his presence; but his glory was upon me; and I beheld his face, for I was transfigured before him.” (Pearl of Great Price, Moses 1:2,9-11)

The Book of Mormon and Smith describe transfigurations to intermediate and subsequent manifestations of immortality.

“And now behold, as I spake concerning those whom the Lord hath chosen, yea, even three who were caught up into the heavens, that I knew not whether they were cleansed from mortality to immortality – But behold, since I wrote, I have inquired of the Lord, and he hath made it manifest unto me that there must needs be a change wrought upon their bodies, or else it needs be that they must taste of death;

“Therefore, that they might not taste of death there was a change wrought upon their bodies, that they might not suffer pain nor sorrow save it were for the sins of the world. Now this change was not equal to that which shall take place at the last day; but there was a change wrought upon them, insomuch that Satan could have no power over them, that he could not tempt them;

“And they were sanctified in the flesh, that they were holy, and that the powers of the earth could not hold them. And in this state they were to remain until the judgment day of Christ; and at that day they were to receive a greater change.” (Book of Mormon, 3 Nephi 28:36-40)

“Many have supposed that the doctrine of translation was a doctrine whereby men were taken immediately into the presence of God, and into an eternal fullness, but this is a mistaken idea. Their place of habitation is that of the terrestrial order, and a place prepared for such characters He held in reserve to be ministering angels unto many planets, and who as yet have not entered into so great a fullness as those who are resurrected from the dead.

“‘Others were tortured, not accepting deliverance, that they might obtain a better resurrection.’ Now it was evident that there was a better resurrection, or else God would not have revealed it unto Paul.

“Wherein then, can it be said a better resurrection. This distinction is made between the doctrine of the actual resurrection and translation: translation obtains deliverance from the tortures and sufferings of the body, but their existence will prolong as to the labors and toils of the ministry, before they can enter into so great a rest and glory.” (Joseph Smith)

In association with transfiguration, resurrection may be one or more processes that restore our physical state from death to some manifestation of mortality or immortality. The Bible and the Book of Mormon describe resurrections to mortality:

“Jesus therefore again groaning in himself cometh to the grave … he cried with a loud voice, Lazarus, come forth. And he that was dead came forth, bound hand and foot with graveclothes: and his face was bound about with a napkin.” (John 11:38,43-44)

“And Nephi did minister with power and with great authority … and even his brother did he raise from the dead, after he had been stoned and suffered death by the people.” (Book of Mormon, 3 Nephi 7:17,19)

The Bible and Smith describe resurrections to multiple manifestations of immortality:

“But some man will say, How are the dead raised up? and with what body do they come? … There are also celestial bodies, and bodies terrestrial: but the glory of the celestial is one, and the glory of the terrestrial is another. There is one glory of the sun, and another glory of the moon, and another glory of the stars: for one star differeth from another star in glory. So also is the resurrection of the dead.” (1 Corinthians 15:35,40-42)

“For notwithstanding they die, they also shall rise again, a spiritual body. They who are of a celestial spirit shall receive the same body which was a natural body; even ye shall receive your bodies, and your glory shall be that glory by which your bodies are quickened.

“Ye who are quickened by a portion of the celestial glory shall then receive of the same, even a fulness. And they who are quickened by a portion of the terrestrial glory shall then receive of the same, even a fulness. And also they who are quickened by a portion of the telestial glory shall then receive of the same, even a fulness.” (Doctrine and Covenants 88:27-31)

Smith further suggests that immortal bodies would have fundamental anatomical differences with mortal bodies:

“As concerning the resurrection I will merely say that all men will come from the grave as they lie down, whether old or young, there will not be ‘added unto their stature one cubit;’ neither taken from it; all will be raised by the power of God, having spirit in their bodies, and not blood.” (Joseph Smith)

Immortality, as well as the processes of transfiguration and resurrection, may apply to non-human animals, as described by Smith:

“John saw beings there [in heaven] of a thousand forms, that had been saved from ten thousand times ten thousand earths like this,-strange beasts of which we have no conception: all might be seen in heaven. The grand secret was to show John what there was in heaven. John learned that God glorified himself by saving all that his hands had made, whether beasts, fowls, fishes or men; and he will glorify himself with them.” (Joseph Smith)

Finally, the processes of transfiguration and resurrection may be administered as ceremonial ordinances, as described by Smith and Young:

“Now the doctrine of translation is a power which belongs to this Priesthood. There are many things which belong to the powers of the Priesthood and the keys thereof, that have been kept hid from before the foundation of the world; they are hid from the wise and prudent to be revealed in the last times.” (Joseph Smith)

“Michael the archangel (Adam) holds the keys of the resurrection and after a man is raised from the dead, has an immortal body and receives an ordination to hold the keys of the resurrection from under the hands of Michael or those having authority, he then has the power to raise the dead, and not before … It is just as easy to raise the dead for one who is ordained unto this power as it is for us to administer in the ordinances of the House of the Lord here.” (Brigham Young)

Worlds Without End

“If there were a point where a man in his progression could not proceed any further, the very idea would throw a gloom over every intelligent and reflecting mind. God himself is increasing in knowledge, power and dominion, and will do so, worlds without end. It is just so with us.” (Wilford Woodruff)

Mormon tradition teaches that the eternities consist of innumerable heavens of types and degrees toward which our world may advance. These heavens are inhabited by a plurality of Gods that we may join as we emulate and become as our God.

Prophets proclaim that innumerable worlds of diverse types and varying degrees have been and will be created. Further, they envision that these worlds advance through processes such as transfiguration and resurrection, becoming heavens according to the desire and work of their inhabitants, and preparing their inhabitants for yet greater heavens.

The work of creating innumerable worlds and heavens may have neither beginning nor end. This idea is expressed in a hymn by William Phelps entitled “If You Could Hie to Kolob.”

“If you could hie to Kolob In the twinkling of an eye,
And then continue onward With that same speed to fly,
Do you think that you could ever, Through all eternity,
Find out the generation Where Gods began to be?

“Or see the grand beginning, Where space did not extend?
Or view the last creation, Where Gods and matter end?
Me thinks the Spirit whispers, ‘No man has found pure space,
Nor seen the outside curtains, Where nothing has a place.’

“The works of God continue, And worlds and lives abound;
Improvement and progression Have one eternal round.
There is no end to matter; There is no end to space;
There is no end to spirit; There is no end to race.

“There is no end to virtue; There is no end to might;
There is no end to wisdom; There is no end to light.
There is no end to union; There is no end to youth;
There is no end to priesthood; There is no end to truth.

“There is no end to glory; There is no end to love;
There is no end to being; There is no death above.
There is no end to glory; There is no end to love;
There is no end to being; There is no death above.”

The Pearl of Great Price and Brigham Young also describe innumerable worlds and heavens:

“And the Lord God spake unto Moses, saying: The heavens, they are many, and they cannot be numbered unto man; but they are numbered unto me, for they are mine. And as one earth shall pass away, and the heavens thereof even so shall another come; and there is no end to my works, neither to my words. For behold, this is my work and my glory – to bring to pass the immortality and eternal life of man.” (Pearl of Great Price, Moses 1:37-39)

“I believe in the eternities of worlds, saints, angels, kingdoms, and Gods: In eternity without beginning. I believe the Gods never had a beginning, neither [did] the formation of matter, and it is without end; it will endure in one eternal round, swimming in space, basking, living, and moving in the midst of eternity. All the creations are in the midst of eternity, and that is one eternity, so they move in one eternal round …

“Inasmuch as I have taken the ground, that there never was a beginning nor end, I wish to say further; there is an eternity of elements, and an eternity of space, and there is no space without a kingdom; neither is there any kingdom without a space … There is no beginning, no end; there are no bounds, no time, when the elements will cease to be organized into bodies with all the variety you have a faint specimen of on this earth.” (Brigham Young)

Additionally, the innumerable worlds and heavens may be of diverse types and of varying degrees within types, as described by Joseph Smith:

“And thus we saw, in the heavenly vision, the glory of the telestial, which surpasses all understanding; And no man knows it except him to whom God has revealed it. And thus we saw the glory of the terrestrial which excels in all things the glory of the telestial, even in glory, and in power, and in might, and in dominion. And thus we saw the glory of the celestial, which excels in all things—where God, even the Father, reigns upon his throne forever and ever.” (Doctrine and Covenants 76:89-92)

“In the celestial glory there are three heavens or degrees.” (Doctrine and Covenants 131:1)

As individuals advance from mortality to immortality through processes of transfiguration and resurrection, so worlds and heavens may advance. Smith described such a process for our world:

“And again, verily I say unto you, the earth abideth the law of a celestial kingdom, for it filleth the measure of its creation, and transgresseth not the law – Wherefore, it shall be sanctified; yea, notwithstanding it shall die, it shall be quickened again, and shall abide the power by which it is quickened, and the righteous shall inherit it.” (Doctrine and Covenants 88:25-26)

The advance of worlds through types and degrees of heavens may occur according to the desire and work of their inhabitants, as suggested by Smith and Young:

“Ye who are quickened by a portion of the celestial glory shall then receive of the same, even a fulness. And they who are quickened by a portion of the terrestrial glory shall then receive of the same, even a fulness. And also they who are quickened by a portion of the telestial glory shall then receive of the same, even a fulness.

“And they who remain shall also be quickened; nevertheless, they shall return again to their own place, to enjoy that which they are willing to receive, because they were not willing to enjoy that which they might have received. For what doth it profit a man if a gift is bestowed upon him, and he receive not the gift? Behold, he rejoices not in that which is given unto him, neither rejoices in him who is the giver of the gift.” (Doctrine and Covenants 88:29-33)

“You may now be inclined to say, ‘We wish to hear the mysteries of the kingdoms of the Gods who have existed from eternity, and of all the kingdoms in which they will dwell; we desire to have these things portrayed to our understandings.’

“Allow me to inform you that you are in the midst of it all now, that you are in just as good a kingdom as you will ever attain to, from now to all eternity, unless you make it yourselves by the grace of God, by the will of God, which is a code of laws perfectly calculated to govern and control eternal matter.” (Brigham Young)

Moreover, there may be no end to the advance of heavens, as one heavenly degree prepares its inhabitants for yet another that is greater. Again, Smith used our world as an example, indicating that, even in its greatest explicitly identified degree of glory as a celestial heaven, its inhabitants would continue to learn of yet greater heavens:

“This earth, in its sanctified and immortal state, will be made like unto crystal and will be a Urim and Thummim to the inhabitants who dwell thereon, whereby all things pertaining to an inferior kingdom, or all kingdoms of a lower order, will be manifest to those who dwell on it; and this earth will be Christ’s.

“Then the white stone mentioned in Revelation 2: 17, will become a Urim and Thummim to each individual who receives one, whereby things pertaining to a higher order of kingdoms will be made known; And a white stone is given to each of those who come into the celestial kingdom.” (Doctrine and Covenants 130:9-11)

Prophets widely proclaim a plurality of Gods that became so by emulating their Gods, and that such is the ultimate destiny of humanity, as children of God. Prophets envision that we will join in the creation of worlds, heavens and other Gods, expanding our influence throughout eternity and engaging in yet greater works.

As the children of God, we may emulate and become like our God, joining a plurality of Gods. Smith appealed to the prevalence of this idea among early Christians as recorded in the Bible:

“Hence the doctrine of a plurality of Gods is as prominent in the Bible as any other doctrine. It is all over the face of the Bible. It stands beyond the power of controversy. A wayfaring man, though a fool, need not err therein … I wish I could speak for three or four hours; but it is not expedient on account of the rain; I would still go on, and show you proof upon proofs; all the Bible is equal in support of this doctrine, one part as another.” (Joseph Smith)

The Pearl of Great Price and the Book of Mormon also describe a plurality of Gods and the children of God becoming as God:

“And then the Lord said: Let us go down. And they went down at the beginning, and they, that is the Gods, organized and formed the heavens and the earth.” (Pearl of Great Price, Abraham 4:1)

“Wherefore, my beloved brethren, pray unto the Father with all the energy of heart, that ye may be filled with this love, which he hath bestowed upon all who are true followers of his Son, Jesus Christ; that ye may become the sons of God; that when he shall appear we shall be like him, for we shall see him as he is; that we may have this hope; that we may be purified even as he is pure. Amen.” (Book of Mormon, Moroni 7:48)

As emphasis, Smith and many other prophets taught extensively of a plurality of Gods resulting from the children of God progressively emulating God:

“Here, then, is eternal life – to know the only wise and true God; and you have got to learn how to be Gods yourselves, and to be kings and priests to God, the same as all Gods have done before you – namely, by going from one small degree to another, and from a small capacity to a great one – from grace to grace, from exaltation to exaltation, until you attain to the resurrection of the dead, and are able to dwell in everlasting burnings and to sit in glory, as do those who sit enthroned in everlasting power …

“What did Jesus do? Why I do the things I saw my Father do when worlds come rolling into existence. My Father worked out his kingdom with fear and trembling, and I must do the same; and when I get my kingdom upon kingdom, and it will exalt him in glory. He will then take a higher exaltation, and I will take his place, and thereby become exalted myself. So that Jesus treads in the track of his Father, and inherits what God did before; and God is thus glorified and exalted in the salvation and exaltation of all his children.” (Joseph Smith)

As Gods, we would join in the creation of worlds and heavens, as described by Brigham Young and the prophets Lorenzo Snow and Spencer Kimball:

“We believe there are many, very many, who have entered into power, glory, might, and dominion, and are gathering around them thrones, and have power to organize elements, and make worlds, and bring into existence intelligent beings in all their variety, who, if they are faithful and obedient to their calling and creation, will in their turn be exalted in [the] eternal kingdoms of the Gods.” (Brigham Young)

“These children are now at play, making mud worlds, the time will come when some of these boys, through their faithfulness to the gospel, will progress and develop in knowledge, intelligence and power, in future eternities, until they shall be able to go out into space where there is unorganized matter and call together the necessary elements, and through their knowledge of and control over the laws and powers of nature, to organize matter into worlds on which their posterity may dwell, and over which they shall rule as gods.” (Lorenzo Snow)

“Brethren 225,000 of you are here tonight. I suppose 225,000 of you may become gods. There seems to be plenty of space out there in the universe. And the Lord has proved that he knows how to do it. I think he could make, or probably have us help make, worlds for all of us, for every one of us 225,000.” (Spencer Kimball)

As Gods, we would also join God in the creation of other Gods. Orson Hyde depicted the recurring ascension of Gods in his diagram entitled “Kingdom of God.” Smith and the prophets Heber Kimball and Orson Pratt also described the recurring posterity of Gods:

“And they shall pass by the angels, and the gods, which are set there, to their exaltation and glory in all things, as hath been sealed upon their heads, which glory shall be a fulness and a continuation of the seeds forever and ever.

“Then shall they be gods, because they have no end; therefore shall they be from everlasting to everlasting, because they continue; then shall they be above all, because all things are subject unto them. Then shall they be gods, because they have all power, and the angels are subject unto them.” (Doctrine and Covenants 132:20)

“We shall go back to our Father and God, who is connected with one who is still farther back; and this Father is connected with one still farther back, and so on.” (Heber Kimball)

“Our Father in Heaven was begotten on a previous heavenly world by His Father; He was begotten by a still more ancient Father; and so on from generation to generation, from one heavenly world to another.” (Orson Pratt)

As Gods create Gods in infinite progression, their combined influence expands throughout eternity, as Smith described:

“This is the light of Christ. As also he is in the sun, and the light of the sun, and the power thereof by which it was made. As also he is in the moon, and is the light of the moon, and the power thereof by which it was made; As also the light of the stars, and the power thereof by which they were made; And the earth also, and the power thereof, even the earth upon which you stand.

“And the light which shineth, which giveth you light, is through him who enlighteneth your eyes, which is the same light that quickeneth your understandings; Which light proceedeth forth from the presence of God to fill the immensity of space – The light which is in all things, which giveth life to all things, which is the law by which all things are governed, even the power of God who sitteth upon his throne, who is in the bosom of eternity, who is in the midst of all things.” (Doctrine and Covenants 88:7-13)

Ultimately, as suggested by the Bible and Smith, we may proceed to yet greater works:

“Verily, verily, I say unto you, He that believeth on me, the works that I do shall he do also; and greater works than these shall he do; because I go unto my Father.” (John 14:12)

“The works that Jesus had done they were to do, and greater works than those which he done among them should they do, and that because he went to the Father. He does not say that they should do these works in time; but they should do greater works because he went to the Father … the greater works, which those that believed on his name, were to do, were to be done in eternity, where he is going, and where they should behold his glory.” (Joseph Smith)

A Transhumanist View of the Future

This section presents a common Transhumanist view of the future, with a focus on accurately portraying the view rather than defending it. Although not all Transhumanists will agree with every aspect of this view, it reflects the ideas of persons that are generally recognized to have significantly influenced Transhumanism. This section is organized into subsections that parallel those of the previous section, in order to emphasize parallels between the views presented.

The Fourth Epoch

“Combining the endowment of rational and abstract thought with our opposable thumb, our species ushered in the fourth epoch and the next level of indirection: the evolution of human-created technology … most advanced mammals have added about one cubic inch of brain matter every hundred years, whereas we are roughly doubling the computational capacity of computers every year.” (Ray Kurzweil)

Throughout time, technology has advanced through epochal paradigms, each leveraging the technologies of the previous paradigms to progress at an accelerating rate. In our epoch, leveraging past technologies of physics, chemistry, biology and brains, acceleration is becoming more apparent, as illustrated by advances in computing, and we will experience, sooner than commonly expected, increasingly dramatic advances.

Moore’s Law holds that the ratio of complexity to cost for computer components doubles approximately every one to two years. In its original formulation, the law reflected observations made by scientist Gordon Moore regarding contemporary transistor-based computer architecture. More recently, futurist Ray Kurzweil recognized that the law also accounts for observations regarding past computer architectures, and that the rate of advance has been increasing.

The Law of Accelerating Returns holds that technology advances at an exponential rate. Kurzweil derived this generalization of Moore’s Law from broad observations beyond the field of information technology. He has charted major past technological advances relative to their time before present, illustrating their accelerating rate of occurrence.

An exponential view of technological change, as implied by the Law of Accelerating Returns, contrasts with an intuitive linear view. We commonly expect future advances to occur at a rate similar to that experienced in the past. Such an expectation may approximate experience over short periods of exponential advance; however, over long periods, such an expectation results in surprises.

The story of the King and the Mathematician further illustrates the contrast between an exponential view and an intuitive linear view.

As the story goes, the King wanted to reward the Mathematician for service to the kingdom. The Mathematician asked only for rice, the number of grains to be determined by placing a single grain on the first square of a chess board and doubling the number of grains on each subsequent square. The King quickly decreed that the Mathematician should receive the requested reward.

As servants began to place grains on the chess board, it appeared to the King that the Mathematician had requested a small reward (255 grains on the first row). However, the King’s perspective changed dramatically when, before his servants had placed grains on even half the squares, the board could no longer contain the accumulated grains (16,777,215 grains on the first three rows). Soon, the King realized he would be unable to fulfill his decree (18,446,744,073,709,551,615 grains on the whole), even after giving the entire kingdom to the Mathematician.

Like the King, most of us have difficulty anticipating the full implications of exponential growth.

The Singularity

“What, then, is the Singularity? It’s a future period during which the pace of technological change will be so rapid, its impact so deep, that human life will be irreversibly transformed. Although neither utopian nor dystopian, this epoch will transform the concepts that we rely on to give meaning to our lives, from our business models to the cycle of human life, including death itself.” (Ray Kurzweil)

Based on an exponential view, we should expect increasingly frequent technological advances culminating in dramatic advances so frequent that we, given current limitations, could not predict or direct them. However, the exponential view also suggests we may be able to enhance our minds and bodies, and even our world, to transcend our current limitations and maintain an ability to predict and direct technological advances.

The Singularity is an imminent future time when technological change accelerates beyond present predictability. Mathematician Vernor Vinge associated the Singularity with the advent of superhuman intelligence, computers capable of recursively producing yet more intelligent computers at yet faster rates. In 1993, Vinge predicted the Singularity would occur between 2005 and 2030.

In slight contrast to Vinge, Ray Kurzweil associated the Singularity with a prevalence of superhuman intelligence, and predicted such would occur around 2045, when $1,000 will buy computing power equivalent to that of all human brains, and when overall computing power will far surpass that of all human intelligence combined today. The advent of the Singularity is associated with serious – even existential – risks that should be earnestly reviewed and mitigated.

Transhumans are evolving from a human to a posthuman state by applying technology to the human condition. Although most of this evolution will take place during the Singularity, it has already begun. From observation of trends, Kurzweil identifies three areas in which overlapping revolutions are likely to occur as we approach the Singularity: genetics, nanotech, and robotics.

The genetics revolution is likely to occur within the next decade. Exponential growth in computing power has made it possible to sequence DNA strands rapidly, and is beginning to assist in the decoding of complex protein folding sequences.

A fascinating example of the surprising nature of this exponential growth is the Human Genome Project. When the project began in 1990, critics pointed out that it would take thousands of years to finish, given the speed at which it began. Fifteen years later, it was already complete.

The genetics revolution would enable us to treat defects in and make enhancements to our biological state, with treatments in the form of drugs or gene therapies.

Following the genetics revolution, the nanotech revolution is likely to occur in the 2020s. Scientist Eric Drexler proposed a universal molecular assembler that may be realized during this time. Drexler envisioned an atomic-scale builder that would be directed by a computer to create molecular structures, including copies of itself to assist in constructing complex structures in short periods of time.

Although still theoretical, the essential physical properties of a molecular assembler, such as being able to manipulate individual atoms, have been demonstrated in the laboratory. Such advances in the field of miniaturization may shift genetic defect and enhancement treatments from drugs to nanotech solutions.

The third revolution, in robotics, is likely to occur in the 2030s. By this time, non-biological computing power should readily exceed the computing power of non-enhanced human brains. As understanding of and control over biology increases, we would also learn to integrate biological and information technology.

Robotics would take on increasingly sophisticated forms that may be visibly and tactilely indistinguishable from biological bodies. Robotic interfaces would make it possible for humans to transfer their experiences and knowledge to one another, or to non-biological substrates to enable indefinite extension of life. Non-human animals may be enhanced similarly. The emergence of strong artificial intelligence, in non-biological or enhanced biological form, would lead to the advent of the Singularity.

Even today, in advance of the revolutions outlined above, humans are beginning to enhance their bodies in ways that were previously impossible. For example, Lasik eye surgery is now commonplace and can improve patients’ eyesight beyond native abilities. Pacemakers are widely used to extend human lives in ways that biology alone would not enable. Prosthetics and cosmetic surgery are other examples of enhancements and reconstructions that, although formerly beyond our capabilities, have become conventional.

A Machine Simulating Another Machine

“It may be possible for simulated civilizations to become posthuman. They may then run their own ancestor-simulations on powerful computers they build in their simulated universe … it’s possible to simulate a machine simulating another machine, and so on, in arbitrarily many steps of iteration. If we do go on to create our own ancestor-simulations, … we would have to suspect that the posthumans running our simulation are themselves simulated beings; and their creators, in turn, may also be simulated beings.” (Nick Bostrom)

Although, by definition, the Singularity will change our nature and that of our world in currently unpredictable ways, we can speculate regarding possible post-Singularity futures, assisted to some extent by the application of logic.

The Simulation Argument, originally formulated by Nick Bostrom, reasons that one of the following disjuncts must be true: either (1) our civilization probably will not use future computing technology to simulate worlds; or (2) we almost certainly live in a simulated world ourselves. The first disjunct can take a couple forms: either (1a) our civilization probably will not have the capability or willingness to simulate worlds, or (1b) our civilization probably will become extinct before we have the capability or willingness to simulate worlds.

The argument does not indicate that one disjunct is more probable than the other. The argument does not prove we live in a simulated world, as it does not prove we do not. It only contends to prove the combined disjunct and its conditional implications, such as that if ever our civilization simulates worlds then we almost certainly live in a simulated world ourselves.

Of the disjuncts, only the second appears to lend itself to demonstration. To demonstrate the first disjunct, that our civilization probably will not use future technology to simulate worlds, would require something approaching meta-omniscience – knowing that one knows all that can be known.

However, to demonstrate the second disjunct, that we probably live in a simulated world, would require only that our civilization simulate a world – or discover evidence that we are ourselves in a simulated world. Thus, unless the second disjunct is eventually affirmed, we will probably not know which of the disjuncts is true.

If the second disjunct is true, it implies not only that we live in a simulated world, but also that the world in which our world is simulated is probably also a simulated world, and so on. While it may be that there is first world in which all other worlds are simulated, the probability is that any particular world is simulated; furthermore, it may be that there is no first world, but rather an infinite regression of simulated worlds.

Additionally, if the second disjunct is true, one simulated world may be altogether different from another. Physical laws may differ widely or slightly from world to world, and consequently their inhabitants would manifest correspondingly different natures.

While Bostrom originally formulated the argument with the term “simulation,” the term is not essential to its logic, and may even detract from a proper understanding of the argument. The term “simulation” calls to mind our contemporary capability of producing crude replications of our world in computer games, such as SimCity or Flight Simulator.

However, in the argument, “simulation” is referring to a world that utterly transcends computer games, to the extent that it is to computer games as, perhaps, humans are to single-celled organisms. The term is accurate only to the extent that it communicates something happening within a computational context, but may not be accurate to the extent that it communicates anything that is less than real. The world is real, no matter the depth to which its reality is embedded within realities.

Posthumans are beings who have advanced to the point that, according to present standards, one may no longer consider or recognize them to be human. Although descriptions of this state differ and accommodate a wide variety of perspectives, most transhumanists see some form of radically-enhanced human as their ultimate objective.

This should not imply that becoming posthuman is a final destination. Posthumans continue to advance and progress. The term is simply used to distinguish between humanity’s current state and its future possibilities, as well as they can be envisioned at present. It is also inevitable that visions of a posthuman future will evolve as time goes on.

Possible posthuman traits include: highly advanced intellectual capabilities, greater than ours in magnitude as ours is greater than that of other animals; physical bodies that are immune to disease and aging; the ability to communicate complex thoughts and emotions instantaneously without visual aids or speech; expanded sensory inputs that enable higher awareness of even distant environs; superhuman strength and agility; perfect control of individual desires, moods or mental states; as well as increased capacity to experience joy, love, pleasure, and other emotions.

Posthumans may interact, directly or indirectly, with humans as posthuman Gods. These posthuman Gods may descend from or be created by humans. Their interactions with humans may include simulating human worlds, as described in the previous subsection. Mathematician Frank Tipler speculates that posthumans may be capable of restoring dead humans, even those that died in ancient times, to life.

Not all concepts of posthumans are associated with bodies, biological or otherwise. Some transhumanists desire to abandon bodies entirely and upload their identities into some type of network or computer system, where they would be free from the perceived demands and constraints of bodily form. Ray Kurzweil suggests that posthuman intelligence may, upon reaching saturation locally, expand into space at speeds approaching the speed of light, converting dumb matter into intelligence until the universe itself becomes conscious.

Some Parallels and Complements Identified

To substantiate the thesis of the document, this section explicitly identifies some parallels and complements between the views presented in the previous two sections. First, parallels are identified in the order of their corresponding subsections in the previous sections. Second, complements are identified.

How the Transhumanist View Parallels the Mormon View

The Transhumanist and Mormon views are parallel in their perspectives on the following: the present progress in knowledge; an imminent fundamental change in our nature and that of our world; and the possibility of dramatically transcending our current limitations. The Dispensation of the Fullness of Times parallels the Fourth Epoch. The Millennium and immortality parallel the Singularity and transhumans. Heavens and Gods parallel simulations and posthumans.

“The great temple of science must be erected upon the solid foundations of everlasting truth; its towering spires must mount upward, reaching higher and still higher, until crowned with the glory and presence of Him, who is Eternal.” (Orson Pratt)

Mormon teachings of the Dispensation of the Fullness of Times parallel Transhumanist ideas regarding the Fourth Epoch, in at least the following ways:

1. Present knowledge is the culmination of multiple past periods.

2. Acquisition of knowledge and power is accelerating.

3. Future progress depends on knowledge and power acquired today.

First, present knowledge is the culmination of multiple past periods. In the Dispensation of the Fullness of Times, we benefit from the restoration of the knowledge and power of previous dispensations. Likewise, in the Fourth Epoch, the technologies of previous epochs – physics, chemistry, biology and brains – enable present human technologies.

Second, the acquisition of knowledge and power is accelerating. In the Dispensation of the Fullness of Times, God is shortening the days and increasing the rapidity of the work. Similarly, in the Fourth Epoch, technological advances are recursively leveraging previous advances to progress exponentially.

Third, future progress depends on knowledge and power acquired today. In the Dispensation of the Fullness of Times, we are establishing the foundation for yet greater dispensations to come. Analogously, in the Fourth Epoch, we are introducing technologies that will enable future epochs to combine biological and information technologies.

“The matter and energy in our vicinity will become infused with the intelligence, knowledge, creativity, beauty, and emotional intelligence (the ability to love, for example) of our human-machine civilization. … So in a sense, we can say that the Singularity will ultimately infuse the universe with spirit.” (Ray Kurzweil)

Mormon teachings of the Millennium and immortality parallel Transhumanist ideas regarding the Singularity and transhumans in at least the following ways:

1. A period of dramatic and unexpected change is imminent.

2. Minds and bodies may be changed diversely.

3. Anatomical changes may extend lives indefinitely.

4. Our work may contribute to these changes.

First, a period of dramatic and unexpected change is imminent. Although some ridicule and few have recognized its signs, the Millennium approaches, and we should prepare ourselves for the Day of Transfiguration and its attending changes. Likewise, although critics scoff and despite the intuitive linear view of change, the Singularity is nearer than we anticipate, and we should review and mitigate associated risks.

Second, minds and bodies may be changed diversely. In the twinkling of an eye, we and other animals may be transfigured or resurrected to bodies of varying types and degrees of glory. Similarly, information technology may enable genetics, nanotech and robotics to enhance the minds and bodies of humans and other animals.

Third, anatomical changes may extend lives indefinitely. From one transfiguration to another, exchanging blood for spirit, we may attain immortality. Analogously, as transhumans, we may extend or exchange our biological substrate with another to ensure persistence of our identity.

Fourth, our work may contribute to these changes. Transfiguration and resurrection may be ordinances for us to perform for each other. Comparatively, our science may provide technology that enables us to enhance ourselves and attain indefinite longevity.

“In some ways, the posthumans running a simulation are like gods in relation to the people inhabiting the simulation: the posthumans created the world we see; they are of superior intelligence; they are ‘omnipotent’ in the sense that they can interfere in the workings of our world even in ways that violate its physical laws; and they are ‘omniscient’ in the sense that they can monitor everything that happens.” (Nick Bostrom)

Mormon teachings related to heavens and Gods parallel Transhumanist ideas related to simulations and posthumans, in at least the following ways:

1. Our world may be among infinite and diverse worlds.

2. We may one day utterly transcend our current knowledge and power.

3. Others may have produced us, and we may yet produce others.

4. There may be no end to progress.

First, our world may be among infinite and diverse worlds. There may be telestial, terrestrial and celestial worlds without end, and heavens of yet higher orders, each reflecting the work and desire of its inhabitants. Likewise, in addition to the worlds of our space and time, there may be an infinite regression of simulations, each with inhabitants adapted to varying physical laws.

Second, we may one day utterly transcend our current knowledge and power. As the children of God, we may learn to become like God as we emulate and join in the plurality of Gods. Similarly, we may merge with our technology to become posthuman, with minds and bodies enhanced beyond that which is currently imaginable.

Third, others may have produced us, and we may yet produce others. In the beginning, God created our world and its inhabitants, and we may one day join in the creation of yet other worlds. Analogously, posthumans in another world may be simulating our world, and we may eventually simulate yet other worlds.

Fourth, there may be no end to progress. God may progress forever, creating worlds without end, exalting others to immortality and eternal life, and expanding throughout eternity. Comparatively, posthumans may advance forever, sending their intelligence through time and space, converting dumb matter and waking up the universe.

How the Transhumanist View Complements the Mormon View

The Transhumanist view complements the Mormon view by providing a rational basis for belief, promoting a more active faith, and encouraging an optimistic expectation for the near future.

“Humanity has the stars in its future, and that future is too important to be lost under the burden of juvenile folly and ignorant superstition.” (Isaac Asimov)

One of the criticisms of religious ideology in today’s postmodern world is that of the superstitious nature of religious belief. Critics may claim that faith in ideas such as immortality and theosis has no basis in reality.

Transhumanist ideology has the potential to answer these criticisms by providing believing Mormons with a relatively reasoned and detailed vision of possible future events. For Mormons willing to embrace Transhumanism, the future events toward which they look are based not only in esoteric and nuanced teachings and prophecies of religious leaders, but also in the predictions of rational and scientifically-committed persons looking at the future.

The Transhumanist view complements the Mormon view by providing a basis of belief, not only in mystical teachings, but also in rational predictions.

“While we still lack effective and acceptable means for slowing the aging process, we can identify research directions that might lead to the development of such means in the foreseeable future. ‘Deathist’ stories and ideologies, which counsel passive acceptance, are no longer harmless sources of consolation. They are fatal barriers to urgently needed action.” (Nick Bostrom)

Mormonism includes diverse teachings and prophecies about transfiguration, immortality, resurrection, renewal of this world, and the discovery and creation of worlds without end. One criticism of these prophecies and teachings is that it is difficult to exercise faith in them, except in very abstract ways.

When facing the challenge that their faith is superstitious, some Mormons respond by stating, either implicitly or explicitly, that certain ideas are simply beyond our mortal capacity to understand. This response leads to the next attack that the critic can levy against Mormon ideology. What is the practical value, says the critic, of a belief in something one cannot understand? How can one possibly have faith in an idea if one does not understand it?

This criticism is especially challenging within the context of a religious ideology that emphasizes the importance of faith manifest in works. How can one work toward a future that is understood only vaguely, if at all? Mormons who embrace Transhumanism may appeal to more than unexplainable or incomprehensible mysteries.

They may appeal to rationality and science. Their arguments then become more understandable, meaningful and practically applicable. Transhumanism provides Mormons something tangible toward which to work.

In addition to wondering about the means by which God will bring about the resurrection, Mormons can work faithfully toward the promotion of related scientific research. In addition to speculating about scriptural mysteries, Mormons can apply the scriptures to their lives in more pragmatic ways by dedicating their resources toward the advancement of technology. In addition to wondering how God will provide a way for us to overcome physical ailments and limitations, Mormons can promote the rights of individuals to cure and enhance themselves as the technology becomes available.

The Transhumanist view complements the Mormon view by promoting a more active faith in the future promised by religion.

“Most of you … are likely to be around to see the Singularity. The expanding human life span is another one of those exponential trends … So take care of yourself the old fashioned way for just a little while longer, and you may actually get to experience the next fundamental paradigm shift in our destiny.” (Ray Kurzweil)

Some Mormons believe that additional war and disaster must occur before the return of Christ and the advent of the Millennium. Critics argue that faith in such interpretations of biblical prophecy could be self-fulfilling and result in needless suffering and death.

Influenced by a Transhumanist perspective, Mormons may open themselves to more optimistic views of the near future. Given cause to believe that the prophetic promises of the Millennium may be realized without further war and destruction, Mormons are likely to seek to bring about such prophecies by more constructive means.

The Transhumanist view complements the Mormon view by encouraging an optimistic expectation for the near future of humanity.

How the Mormon View Complements the Transhumanist View

The Mormon view complements the Transhumanist view by providing a spiritual justification for desire, encouraging respect for tradition, and positing a moral imperative for universal salvation.

“Love is one of the chief characteristics of Deity, and ought to be manifested by those who aspire to be the sons of God. A man filled with the love of God, is not content with blessing his family alone, but ranges through the whole world, anxious to bless the whole human race. This has been your feeling, and caused you to forego the pleasure of home, that you might be a blessing to others, who are candidates for immortality.” (Joseph Smith)

Some religious critics charge that Transhumanists are “playing God” and that the desire to change the human condition is blasphemous. They claim that, while technology improves efficiencies, it does not make us holier. Instead, it feeds our desire for power. This desire is evil, according to these critics, who claim it is immoral to aspire to Godhood.

The religious critic asks: to what end do we pursue these improvements over past states of being? Mormonism answers: Godhood. The desire to work together toward Godhood is the highest and most righteous desire, and the fullest manifestation of charity.

The Mormon view complements the Transhumanist view by providing a spiritual justification for the desire to better the human condition – to become Gods.

“One of the grand fundamental principles of ‘Mormonism’ is to receive truth, let it come from whence it may … And if by the principles of truth I succeed in uniting men of all denominations in the bonds of love, shall I not have attained a good object? If I esteem mankind to be in error, shall I bear them down? No. I will lift them up, and in their own way too, if I cannot persuade them my way is better; and I will not seek to compel any man to believe as I do, only by the force of reasoning, for truth will cut its own way.” (Joseph Smith)

There are detrimental consequences to acting with a negative or dismissive attitude towards established cultures, religions and values. When the advocates of social or philosophical movements do not respect the traditions of persons they are trying to persuade, those advocates decrease their success.

In common with advocates of other nascent movements, some Transhumanists are negative or dismissive toward tradition. This was demonstrated early in the Transhumanist movement when FM-2030 asserted that Transhumanists reject religious belief and traditional family values.

More recently, the World Transhumanist Association has acknowledged that it would like to find better ways to communicate with and understand religious persons. To that end, Transhumanists should not ignore others’ religious lives. Rather, Transhumanists should seek to help others understand how to complement their religious lives with Transhumanism in fulfilling and practically beneficial ways.

Mormonism, with its Judeo-Christian roots, has much in common with established cultures, despite differences in various beliefs. Mormonism emphasizes the traditional values of charity and unity, avoidance of unnecessary contention, and the building up of all persons, regardless of their beliefs.

The Mormon view complements the Transhumanist view by encouraging respect for tradition, despite disagreement, thereby increasing chances of success in persuasion.

“But it is not given that one man should possess that which is above another, wherefore the world lieth in sin.” (Joseph Smith)

Critics of Transhumanism argue that emerging technologies will be disproportionately available to those with greater financial resources. An elite class of posthumans may arise, to the exclusion of poorer individuals.

Central to Mormon ideology is the assertion that all persons will be invited to partake in salvation. Mormonism even goes so far as to advocate faith that all persons will find happiness in immortality, and in heavens that vary according to their individual desires.

The Mormon view complements the Transhumanist view by positing a moral imperative to advocate for universal access to salvation.

Conclusion

Mormonism and Transhumanism present parallel and complementary views of the future.

They are parallel in their perspectives on the following: the present progress in knowledge; an imminent fundamental change in our nature and that of our world; and the possibility of dramatically transcending our current limitations. The Dispensation of the Fullness of Times parallels the Fourth Epoch. The Millennium and immortality parallel the Singularity and transhumans. Heavens and Gods parallel simulations and posthumans.

The Transhumanist view complements the Mormon view by providing a rational basis for belief, promoting a more active faith, and encouraging an optimistic expectation for the near future. The Mormon view complements the Transhumanist view by providing a spiritual justification for desire, encouraging respect for tradition, and positing a moral imperative for universal salvation.

The friends had found a way to change. We had found a way to work with others to act on and promote our faith in a Mormon view of the future. On 3 March 2006, we established the Mormon Transhumanist Association.