Videos

Bryce Haymond introduces mysticism as the “core” of Mormon spirituality, tracing his own transcendent experience that led him to study altered states of consciousness. He argues that Joseph Smith’s First Vision—and countless similar accounts throughout history—represent genuine mystical encounters occurring within the mind, triggered by meditation, seer stones, and other “technologies of transcendence.” Rather than diminishing these experiences, Haymond contends that understanding their psychological basis invites Mormons to practice the same contemplative disciplines Joseph used to commune with God.

Caleb Jones presents an emergentist interpretation of Ray Kurzweil’s six epochs of evolution through the lens of Mormon theology. He traces the progression from atomic structures through biological evolution, neural development, technological advancement, and ultimately toward post-human consciousness—drawing parallels with Mormon teachings about eternal progression and the divine potential of humanity. Jones argues that Mormonism’s naturalistic ontology and eschatology provide a robust framework for syncretizing science and religion, suggesting that traits emerging from each epoch carry forward into subsequent ones, with religion’s adaptability being crucial for flourishing in technologically transformed futures.

Carl Youngblood surveys technological disruptions reshaping society—from mass media fragmentation and blockchain decentralization to autonomous vehicles eliminating trucking jobs—and argues that religious transhumanists have urgent prophetic work to do. Drawing on Abraham Joshua Heschel’s theology of prophecy, he characterizes prophets not as predictors but as “forth-tellers” who perceive injustice and articulate compelling visions that mobilize people to action. Youngblood recovers Joseph Smith’s radically egalitarian view that prophecy belongs to all, not just institutional leaders, calling listeners to prophetic engagement with accelerating change.

Chris Bradford reflects on the Mormon Transhumanist Association’s first decade, noting how religious transhumanism—once considered inconceivable—has gained legitimacy in both transhumanist and religious communities. He surveys technological advances from 2006 to 2017, including mobile technology, AI, autonomous vehicles, and CRISPR, arguing that the MTA must now expand its influence beyond transhumanist circles to engage with government, industry, and the broader public. Bradford presents a new mission statement focused on becoming a thought leader in integrating religion and science while exemplifying a new paradigm for religion in an increasingly technological world.

George Handley outlines ten distinctive LDS doctrines that provide theological resources for environmental stewardship, including the belief that Earth is humanity’s intended eternal home rather than a mere way station, that bodies and sensory experience are to be treasured, and that all life forms were created spiritually before physically and are entitled to “multiply and replenish.” He emphasizes that LDS teachings on creation from unorganized matter (rather than ex nihilo) imply reverence for natural processes, while scriptures like the Word of Wisdom and the Law of Consecration mandate eating locally, consuming sparingly, and redistributing resources to the poor. Handley argues that the Anthropocene demands Latter-day Saints bring together both scientific literacy and religious values to adequately respond to environmental challenges.

Jacob Baker, a philosopher following the pessimistic tradition, offers a skeptic’s charitable exploration of what he finds compelling in Mormon transhumanism. He presents a “Trinity of Transhumanist Skepticism”: Thomas Ligotti’s cosmic pessimism, Slavoj Žižek’s questioning of autonomous subjectivity, and Mary Shelley’s warnings about unchecked ambition. Baker finds redemption in the concept of “transascendance”—that we transcend one another through relationship, making the other person a figure of the infinite. He suggests transfigurism uniquely addresses his critics: relationships themselves become the teleology, personhood emerges from messy entanglement rather than isolated autonomy, and the system is willing to climb its own ladder to its death rather than becoming an idol.

Jared Anderson examines religion through the lens of human cognitive limitations, arguing that religion is a powerful cultural technology that has evolved alongside humanity. He traces religion’s origins to our evolutionary need for hyper-agency detection and explains how shared ritual transformed individual superstition into a uniquely effective mechanism for cooperation and social cohesion. Anderson presents demographic data showing that religion will remain dominant globally through 2050, with Islam as the fastest-growing faith, while noting that fundamentalist movements outperform progressive ones in providing psychological and social goods. He challenges both religious and secular audiences to recognize religion’s enduring power and calls for innovative approaches that can harness its potential while addressing its limitations—framing this as a “race to the death between innovation and cataclysm.”

Jordan Roberts traces the concept of Zion from its Hebrew origins through utopian literature, nineteenth-century communal experiments, and Mormon history—including the United Order and Orderville—to contemporary transhumanist possibilities. He proposes that poverty is a feature of the fallen condition arising from agriculture and urbanization, and that overcoming it requires both technological advances and ethical evolution. Drawing on biological and social evolution, Roberts envisions a future Zion emerging through decentralized technologies, blockchain economics, enhanced human empathy, and a diverse, non-zero-sum global community.

Lincoln Cannon recounts the history of the Mormon Transhumanist Association from its founding in 2006 through 2017. He traces the organization’s growth from 14 founders to over 600 members, highlighting key milestones including its affiliation with the World Transhumanist Association (now Humanity+), the publication of influential articles and books, and the development of humanitarian projects. Cannon emphasizes that Mormon transhumanism is driven by the desire to express religious faith more practically—using science as “full mind” and technology as “full strength”—and notes the association’s unique position as the largest religious transhumanist organization in the world.

Micah Redding unpacks the early Christian doctrine of Christ’s bodily ascension as expressing a “transcendent humanism”—the belief that humanity, not angels, holds the supreme role in cosmic destiny. Drawing on Psalm 8 and the book of Hebrews, he shows how the first Christians insisted Christ retained his human body in heaven precisely because discarding it would mean humanity could not fulfill God’s purposes. This vision holds together three rare commitments: unlimited human potential, transformative progress through history, and radical equality of all persons. Physicist David Deutsch’s work on the human mind as a “universal Turing machine” with infinite reach offers striking scientific resonance with this ancient theological claim about human nature.