immortality

Alexei Turchin (born 1973, Moscow) is a Russian independent researcher, author, and transhumanist thinker whose work concentrates on existential risk, life extension, and the theoretical and technological pathways to human resurrection. Educated in physics and art history at Moscow State University, he has been an active figure in the Russian transhumanist movement since 2007 and a contributor to the Arch Mission Foundation, which is dedicated to preserving human knowledge across deep time. Turchin has written extensively on what he frames as a multilevel strategy for immortality: Plan A (defeating aging), Plan B (cryonics), Plan C (digital immortality), and Plan D (multiverse or quantum immortality). His philosophical work engages questions of personal identity, the nature of the connectome, and the informational basis of human consciousness—arguing that death is, at its core, a loss of information, and that resurrection is therefore a project of information reconstruction. Drawing on the Russian cosmist tradition, especially Nikolai Fedorov’s vision of the universal resurrection of the dead, Turchin argues that a sufficiently advanced superintelligent AI could simulate all of human history in enough detail to reconstruct every person who ever lived, transferring them into personalized continuations of existence. This vision resonates deeply with Mormon transhumanist hopes for technological resurrection and the redemption of the dead. At the 2019 Mormon Transhumanist Association Conference, themed “Redeeming Our Dead,” Turchin presented these ideas directly, proposing that benevolent superintelligences—far outnumbering malevolent ones across the universe—would be the natural agents of such a project. His work treats moral seriousness as inseparable from technical aspiration: questions of consent, unnecessary suffering, and the ethics of simulated existence are not afterthoughts but load-bearing concerns. In this sense, Turchin exemplifies the cosmist conviction that intelligence, at sufficient scale, becomes a redemptive force—a conviction that Mormon transhumanism, with its own doctrine of eternal progression and compassionate creation, finds deeply familiar.

Athanasius of Alexandria (c. 296–373 AD) was one of the most influential theologians in Christian history, serving as the twentieth Pope of Alexandria and playing a decisive role in the development of Trinitarian doctrine. His lifelong defense of the Nicene Creed against Arianism earned him the title ‘Father of Orthodoxy,’ while his writings on the incarnation articulated a vision of human transformation that continues to resonate in Eastern Orthodox theology and beyond. Born in Alexandria, Egypt, Athanasius received a thorough education in Greek literature, philosophy, and Christian scripture. As a young deacon, he accompanied Bishop Alexander to the Council of Nicaea in 325 AD, where he witnessed the formulation of the creed that would define Christian orthodoxy. Three years later, at approximately thirty years of age, Athanasius succeeded Alexander as bishop of Alexandria—a position he would hold for forty-five years despite being exiled five times by various emperors sympathetic to Arianism. Athanasius ’ s most enduring theological contribution appears in his treatise On the Incarnation , written when he was still a young man. In this work, he articulated the doctrine of theosis—the belief that God became human so that humans might become divine. This concept, sometimes expressed as ‘God became man that man might become god,’ became central to Eastern Orthodox spirituality and has profound implications for understanding human potential and destiny. Throughout his tumultuous career, Athanasius faced opposition from Arian bishops, imperial persecution, and periods of exile in the Egyptian desert, Rome, and elsewhere. Yet he persisted in defending what he understood as apostolic faith against theological compromise. His friendship with the desert monks, including Anthony the Great, influenced his biography of Anthony, which became foundational for Christian monasticism and hagiography. Athanasius’s doctrine of theosis resonates profoundly with transhumanist themes. His vision of humanity’s potential for transformation and participation in divine nature anticipates contemporary discussions of human enhancement and transcendence. The idea that humans are destined for a radical elevation of their nature—not merely moral improvement but ontological transformation—connects ancient Christian theology with modern aspirations for human flourishing beyond current limitations.

Chris Bradford is a co-founder and former president of the Mormon Transhumanist Association. He has a background in helping people explore and understand their ancestral histories, having worked for a company dedicated to genealogy. He recognizes the powerful impact of understanding and shaping the stories of our past on our understanding of ourselves. His interests include the intersection of transhumanism, Mormonism, and historical narratives, particularly as they relate to themes of memory, identity, and community. Visiting from his home in Switzerland, Bradford brings an international perspective to the Mormon Transhumanist Association. His conference talks often explore the concept of “redeeming our dead,” drawing parallels between ghost stories, genealogical research, and the transhumanist aspiration to enhance and extend life.

Donald Bradley Jr. , affectionately known as Donnie, is a speaker and thinker exploring the intersection of transhumanism, art, and theology. Although chronologically 84 years old, Bradley has benefited from advanced life extension technologies that have rejuvenated his physical appearance to resemble someone closer to 18. He is a member of the Mormon Transhumanist Association. Bradley’s intellectual pursuits are wide-ranging, encompassing theoretical computer science, cybernetics, foundations of mathematics, algorithmic information theory, the psychology of creativity, literary studies, and cognitive poetics. His work explores the aesthetic sense of a god, and its relation to artistic practice and religious transhumanist quests. He is particularly interested in the works of Jorge Luis Borges, viewing Borges’ creations as a laboratory for godhood and an exemplary artist for transhumanists. He argues that in art, we are doing the work of a god in microcosm, training for eventual godhood. He points to Borges’ themes of eternity, and his ability to predict future developments in a way that is training for eventual godhood and a significant religious practice. Bradley explores the idea of literature and its relation to Mormon theology.

Elizabeth Parrish is the CEO of BioViva, a biotechnology corporation focused on combating cellular aging through the development of regenerative therapies for muscle and tissue. Driven by a humanitarian vision, BioViva strives to make these potentially life-saving therapies accessible to all. Parrish is recognized as a humanitarian entrepreneur, innovator, and a prominent voice advocating for genetic cures. As a strong proponent of education and advancement in regenerative medicine, she is a motivational speaker within the life sciences community and actively engages in international educational media outreach. She is also a founding member of the International Longevity Alliance. Further demonstrating her commitment to scientific discourse and discovery, Parrish is an affiliated member of the Complex Biological Systems Alliance (CBSA), a platform for highly gifted individuals. The CBSA’s mission is to advance scientific understanding of biological complexity and the origins of human disease. She also founded BioTrove Investments, LLC, and BioTrove Podcasts, initiatives dedicated to facilitating learning and funding research in the field of regenerative medicine. Though not raised religiously, Parrish expresses a reverence for nature and emphasizes the importance of self-reliance and action in achieving progress, urging individuals to actively utilize the tools available to them rather than waiting for others.