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Mitchell Heisman - Suicide Note

Mitchell Heisman - Suicide Note

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Published by jarmenl
Mitchell Heisman, Mitchell L. Heisman, a 35-year-old Somerville resident, shot himself on 18 September 2010 on the steps of Memorial Church in Harvard Yard. I uploaded this note/book/manifesto so others can read this genius' work. Lonni Heisman, his mother, said her son would have wanted people to know about it.

News:
http://www.huffingtonpost.com/2010/09/24/mitchell-heisman-suicide_n_738121.html
http://www.thecrimson.com/article/2010/9/22/heisman-harvard-mother-death/
http://gawker.com/5647036/man-who-killed-himself-in-harvard-yard-left-1900+page-online-suicide-note?skyline=true&s=i
Mitchell Heisman, Mitchell L. Heisman, a 35-year-old Somerville resident, shot himself on 18 September 2010 on the steps of Memorial Church in Harvard Yard. I uploaded this note/book/manifesto so others can read this genius' work. Lonni Heisman, his mother, said her son would have wanted people to know about it.

News:
http://www.huffingtonpost.com/2010/09/24/mitchell-heisman-suicide_n_738121.html
http://www.thecrimson.com/article/2010/9/22/heisman-harvard-mother-death/
http://gawker.com/5647036/man-who-killed-himself-in-harvard-yard-left-1900+page-online-suicide-note?skyline=true&s=i

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Published by: jarmenl on Sep 25, 2010
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How could the ancient prophets have anticipated some
general characteristics of the Singularity? Some believe that
future cannot be predicted. Yet anyone who makes the claim
that the future cannot be predicted is making a prediction
about the future. The claim that the future cannot be
predicted amounts to the positing of a law; the law that the

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67

future can never be predicted. The law that the future cannot
be predicted amounts to the claim to know, that in the
future, nothing will ever change, and that civilization will
never get better at predicting the future, no matter how much
scientific-technological progress occurs.
Can the proponent of prediction impossibility offer
specific or certain knowledge as to why the future is wholly
unpredictable? Yet if progress or evolution in the scientific
ability to predict at least some aspects of the future is
possible, it is not impossible that ancient peoples made some
level of progress within ancient constraints. If ancient
prophets had at least some intelligent insights that roughly
correlate with primitive anticipation of the Singularity, what
kind of insights would these be? Would an ancient Biblical
prophet reveal, in a moment of insight, the designs of a
microchip that could be used to create an artificial
intelligence? Or, would an ancient Biblical prophet
conceivably anticipate some general characteristic of the
Singularity in a far more general and less specific manner
that accords with a far more primal kernel of genuine
insight?

Consider the beginning of the Jurassic period, about two
hundred million years ago, when dinosaurs roamed the
Earth. Presumably, the laws of physics, including the law of
accelerating returns, were as applicable then as they are in
the early twenty-first century. Presumably, the laws of
physics, including the law of accelerating returns, were also
applicable for humans two to three thousand years ago.
While the Singularity would mark the shift in which four
billions years of biological evolution would be decisively
overtaken by the new paradigm of technology, it would be
only a continuation of a larger exponential trend that goes
about thirteen billion years back to the Big Bang. If

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“modernity” is only the period in which the exponential
“knee of the curve” starts to pick up on a perceptible human
level, this means that ancient human history, like every other
portion of life’s evolution, was also fully implicated in this
evolutionary process.
I find no iron law that would prohibit the possibility that
ancient humans may have achieved genuinely insightful
reflections on the significance of their own Ur-civilizations. It
is sheer hubris to think that modern minds, simply by living
in modern times, are automatically superior to ancient
minds in every possible way. Precisely because their world
was less complicated by the cumulative impact of human
artifices, ancients witnessing the first disruptive dawns of
civilization may have been in a position to discern
evolutionary mega-patterns in their primal simplicity.
The law of accelerating returns is physical basis of the
“higher law” of God and early monotheists very likely
discerned something of its characteristic patterns. Since, as
Kurzweil pointed out, it is “the economic imperative of a
competitive marketplace that is the primary force driving
technology forward and fueling the law of accelerating
returns”,37 ancient Jews may have become the first
monotheists by being avant-garde decoders of the large-
scale international economic trends that fuel the law of
accelerating returns. The Jewish discovery of monotheism is
thus directly related to an early Jewish proclivity for
capitalism. The places where the first monotheists would
have been most likely to discern the primal capitalism
underlying these international economic trends would have
been the cities.

In the second half of the fourth millennium B.C., the
Middle-eastern land of Mesopotamia produced the world’s
very first cities. The Sumerian city of Ur was among these

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69

landmarks of humanity. The emergence of writing coincided
with the emergence of cities, and these developments
converge as defining attributes of civilization (The English
word civilization is derived from the same Latin root as the
English word city). The emergence of writing marks the
emergence of history from pre-history and the beginning of
civilization thus marks the human beginning of history.
The Bible claims that Abraham, the founding patriarch of
monotheism, was born in Ur. If the historicity of Abraham’s
birth at Ur or even the existence of Abraham himself cannot
be established empirically, this could be considered
irrelevant in comparison with a possible symbolic
identification of the birthplace of the world’s very first
monotheist with the birthplace of the world’s very first
civilization. The laws of the first cities and the laws of the
first monotheists may have in common an original attempt
to apply reason to a community as a whole.
Whereas philosophy is characterized by the subordination
of life to reason, civilization is characterized by the
subordination of reason to life. If the first cities marked a
new step in the civilized application of reason to a
community as a whole, then the birth of civilization may
have coincided with a small step towards the liberation of
reason and the birth of the most primitive form of political
philosophy. “The theme of political philosophy”, according
to Leo Strauss, “is the City and Man.”38
While Strauss strongly emphasized the difference
between the ancients (i.e. Greeks and Romans) and the
moderns (i.e. the seventeenth century scientific revolution),
an evolutionary perspective exposes the narrowness of this
distinction. The beginning of “modernity” could be traced,
not to the seventeenth century, but to a period over ten
thousand years ago: the invention of agriculture; the

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Neolithic revolution.39 This is when many of the defining
characteristics of modern human life began. In comparison
to Neolithic humans, the ancient Greeks were distinctly
“modern”.

Upon deeper investigation, the conventional division
between “ancient” and “modern” acts as a rough signpost of
a more foundational evolutionary paradigm shift between
biology and technology. While there is no way to
definitively distinguish between the ancient and the modern,
“culture” is more ancient and closer to biology, while
“civilization” is more modern and closer to technology. The
gradual change in emphasis from biological evolution to
technological evolution begins to pick up speed on a
recognizably human time-scale at the time of the invention
of civilization.

The Neolithic Revolution first reached a high level of
development among the Sumerians of southern
Mesopotamia, the inventors of the first civilization, and this
civilization survived from 4500 to 2500 B.C. The Hebrew
Bible dates its traditional account of God’s creation of the
world to about 4000 B.C. This means that there is a very
strong temporal correlation between the birth of civilization
and the traditional story of creation. Civilization was
“created” around 4000 B.C.40
Biblical “creation” corresponds to the world of civilization
begotten by the rise of the most distinctly human form of
evolution: postbiological evolution. This was a genuine
genesis in the sense of an invention of civilizational
technologies. The evolutionary connection between
civilization and God is that an extant God, in the form of an
artificial superintelligence, would represent the pinnacle and
climax of the creation of civilization that began about six

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thousand years ago. The rise of technological civilization
was the beginning that implicated biology’s end.
Some Bible stories (i.e. Eden) were adopted from ancient
Sumeria. Not the creation and Sabbath stories. The Bible was
different and this helps shed light upon what the Bible is.
The Bible is the classic example of non-biology aspiring to
rule biology. The Bible commands its followers to behave in
ways that contradict common unencumbered biological
naturalism. And this Biblical paradigm of non-biology
overcoming biology is the ancestor of the Singularity.
Creation is the story of the dawn of the second intelligent
form of life on Earth.
Consider the story of Adam and Eve as a metaphorical
account of biological man’s self-inflicted fall into the rise of
civilization. God prohibits these primordial humans from
eating from the tree of moral knowledge: “You may freely
eat of every tree of the garden; but of the tree of the
knowledge of good and evil you shall not eat, for in the day
that you eat of it you shall die” (Gen. 2:16-17). Eve seduces
Adam from nature into civilization.41
Eternity ends and history begins. The shift from nature to
civilization was a shift away from animal naivety about both
morality and mortality. If “good” culminates in total
conquest of uncivilized instinct and God is the total
transcendence of the animal instinct of humans, then the
mortal end of the human race was implicated from the very
beginning in the simple recognition that God, and not the
human, is the ultimate good.
The starting point of God is the endpoint of man as a
being totally ruled by biological nature. The rise of
civilization marks the beginning of the end of biology
because it is civilization that culminates in the God-potential
of artificial intelligence. The mortal moment that Adam,

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metaphorically speaking, bit from the fruit that granted
knowledge of good and evil was the first epiphanous step
towards the discovery that God is the evolutionary successor
of man.

The Biblical account of creation appears to be utterly false
as science. While Darwin’s theory of evolution by natural
selection may demonstrate what man is, it is not a specific
prescription for what man ought to be. The Bible represents
the exact opposite first principles.
The Biblical account of creation, false as science, is
actually a gargantuan assertion of the primacy of the ought
over the is. Creation asserts the valuation of the ought over
the is as the Bible’s first principle. The distinctive emphasis
on ethics in Biblical monotheism is not separate, but rather, a
coherent corollary of the assertion that God ought to be.
God, in the strictest empirical view is not, at the moment
that I write this, but the monotheism is built on an original
belief that God should be. If humans are slaves to what is,
then humans are slaves to the genes. If, however, the ought is
our first principle, we take a step towards overcoming our
genes, which is identical to a step towards the mind of God.
The creation story is a gargantuan assertion of the ought
over the is that makes the ought the first principle of a godly
way of life. This is how the empirical question of God’s
existence is related to the ethical dictates characteristic of the
Bible: by rejecting the is of instinctive impulses in favor of
the ought of God-like ethics, one is taking a step towards the
ultimate ought; that God should exist. By valuing the higher
ought rather than what is, one is affecting the world in ways
that may help bring God into existence. The science fiction of
the Bible is, in part, the story of what God and man ought to
do to create a world in which God’s presence is.

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On a superficial level, the conflict between Biblical
creationism and the Darwin’s theory of evolution can be
looked at as a purely empirical question; a question of what
is rather than what ought to be. On closer examination,
however, the conflict is much deeper than a clash of two
happenstance theories of human origins because the Bible is,
in part, an instruction manual for weaning humans away
from the supremacy of the genes. Biblical creation represents
the Neolithic invention of civilization and the Bible itself is
the beginning of the rule of a form of civilization over the
instinctual, biological nature of humans.
The Neolithic revolution was an agricultural revolution. It
marked a transition from hunting and gathering to
agricultural settlements through the domestication of plants
and animals, the rise of settlements into villages and towns,
and finally, early urbanization. The Biblical story of Cain
(representing farming) and Abel (representing the
domestification of animals) does not correspond to two
fundamentally different stages of civilizational evolution.
Cain and Abel are brothers; brothers of the Neolithic
Revolution.

Abel can be seen a representative of the Neolithic
revolution for whom the domestication of nonhuman animal
nature was also accompanied by the domestification of his
own animal nature. Cain, however, moved one step towards
the progress of civilization as a farmer and then one step
backwards towards a more ancient biological method of
evolutionary progress.
Cain’s murder of Abel could be viewed as the
embodiment of the primary mechanism of evolutionary
progress by biological selection. From a Darwinian
perspective, survival is success. If killers such as Cain kill all
nonkillers such as Abel, then Darwinian selection will favor

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the killer in the sense that only the killers will to survive to
pass on their genes. The biological form of evolution thus
tends to breed warriors and soldiers as its peak ideal —
warriors and soldiers are killers.
The story of Romulus and Remus, the traditional
mythological founders of ancient Rome, illustrate a kind of
morality tale that is precisely the opposite of Cain and Abel.
In this pagan foundation myth, Romulus kills Remus. With
that bloody act, he became the conquering hero who created
the Roman empire: a model for all future Romans to aspire.
In the difference between Rome’s veneration of Romulus’s
slaying of Remus, and God’s horror at Cain’s murder of
Abel, one can see the root of the ultimate incompatibility of
Caesar and Christ.
Cain is favored by evolution by natural selection in the
sense that he, as the survivor, is in a position to breed more
of his own kind. If Cain represents a human with a genetic
inclination for homicidal behavior, then a world where Cain
kills Abel is a world populated with the genetic mark of
Cain. It is a world in which the four billion year old methods
of biological evolution through natural selection win out
until killers such as Cain and Romulus form the world’s
highest Caesarian ideals.
In Cain’s metaphorical killing of Abel, one can discern a
foundational Biblical pattern. There are two competing kinds
of evolutionary progress implicit here and God, in effect,
renders judgment on the side of the evolutionary future.
God, more specifically, tends to take the side of behaviors
that ultimate devalue biological evolution while looking
favorably on behaviors that ultimately cultivate
civilizational (technological) evolution. Ultimate progress
towards civilizational evolution is measured by the extent to
which man himself has mastered his own nature.

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Cain’s killing of Abel also demonstrates an inherent
problem: civilization (and technology) can be potentially
used be for “good” or “evil”. In other words, civilizational
progress was not necessarily accompanied by the
relinquishment of biological selection any more than it was
among the Nazis. Early cities may have been illustrations of
the moral ambiguity of civilization and the story of Noah
and flood, adapted from gentile flood stories, seem to
indicate the notion that God started off on wrong track and
engaged in a form of supernatural selection that would not
be repeated (Genesis 9:11).
Instead of indulging in a groundless belief in a perfect
God, consider the notion of God that evolves in fits and
starts by learning from past blunders. An artificial
intelligence would not be perfect; it would evolve in fits and
starts. The kind of blunders that a God-AI might commit
would tend to reflect the moral and intellectual
characteristics of the architects of a God-AI.
Now if God does not exist, but the spark of the mind of
God existed in the imagination of the authors of the Bible,
then the entire scenario looks very different from tradition
views. The question may then become, if God existed, and if
God were king, what would God do? What would the God of
the human imagination do to alter the world so that the real
God would be brought into actual physical existence? How
would his subjects behave differently if God ruled — and if
God ruled in his own self-interest? If the highest interests of
God are identical with the highest interests of the human,
how would God change human behavior to serve the
ultimate interests of God: bringing God into physical
existence?

A Darwinian perspective clarifies that all the
characteristically Biblical imperatives to show compassion to

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the less fortunate, to save the weak, to feed the starving, and
to give to the poor, all amount to ways to end evolution by
natural or artificial selection. In other words, if biological
evolution proceeds by eliminating less fit humans, or
humans less well adapted for survival, the distinctively
Biblical ethic of compassion and charity acts like a
gargantuan monkeywrench thrown into the selective
mechanisms of biological evolutionary “progress”. The Bible
can be understood as a primitive step towards steering
human history away from biological evolution and towards
a culmination of technological evolution that is God
(artificial intelligence).
From this perspective, one can address what is one of the
foundational philosophic questions underlying the Bible:
Why is killing wrong? When humans kill, they actively
implement an “artificial” form of the primary mechanism of
biological evolution: natural selection. I put the word
artificial in quotes for a reason. To engage in killing,
exemplified by the violence of war, is to be natural in the
sense of engaging the natural selection methods that
characterize biological evolution. Biblical prohibitions
against killings, however inconsistent, mark a step towards
ending the primary mechanism of biological evolution.
From a Darwinian perspective, what is most salient is
four billion years of evolutionary ancestry that humans
share with other animals. From that perspective, the Bible’s
six thousand year history of the universe appears, at best, as
quaint pre-scientific “knowledge”. Yet there is no
contradiction whatsoever with a reasoned acceptance of
evolution by natural selection and a reasoned understanding
of why the values of the Bible seem to be in conflict with a
straightforward acceptance of Darwinian naturalism.

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If creation refers to the emergence a distinctly human
capacity for civilization and postbiological evolution, then
the reason why the Bible values a distinctly un-Darwinian
emphasis on precisely what separates humans from other
animals should not be mysterious. What separates humanity
from other animals is what connects humans to God: the
capacity for civilization and postbiological evolution. In this
way, the oneness of God is directly connected to the oneness
of humanity through the distinctly human capacity for
transcending nature through civilization. An artificially
intelligent God would be heir, not to the ways of Jews or
gentiles or any distinct branch of humanity, but to the
collectively accumulated culture-civilization of all humanity.
Vernor Vinge once said that the nearest analogy of the
Singularity is the rise of humans within the animal kingdom.
This insight can help discern the evolutionary meaning of
“creation”, and especially the unique place accorded to
humans within the Biblical epic. The special place of humans
among animals is analogous to the special place of God-AI
among humans. Among the most basic, distinctive features
of both is an inordinate capacity for intelligence and
civilized self-control. This suggests that the earliest
monotheists arrived at the conception of God by radicalizing
or sublimating those qualities that are most distinctly
human, and deemphasizing those qualities that humans
share with nonhuman animals.
Once again, there is no contradiction whatsoever between
an acceptance of biological evolution by natural selection
and the recognition that Biblical monotheism is distinctly
characterized by values that ultimately aspire to transcend
the animal inheritance of humans. The Biblical valuation of
humans as beings created in the image of God suggests that,
while human nature does share much with other animals,

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the distinctly divine spark in human nature is precisely that
which most separates humans from other animals. What is
most akin to the image of God is what most distinguishes
humans from other animals: the ability for moral choice, the
ability to act on alternatives to instinct, and the capacity for
civilization that culminates in the technological creation of
God.

Evolutionary biologist Richard Dawkins once hinted that
he was more of a “monotheist” than God-believers in the
sense that he believed that there was only one “nature”. The
Biblical worldview, by contrast, supported mind/body
dualism and belief in the “supernatural”. Yet when the word
“nature” is cured of the confusion caused by a failure to zero
in on its root, empirical meaning, it can be shown that
Richard Dawkins, too, believes in some form of the
“supernatural”.

While the Bible is full of outright fictions and falsehoods,
an emphasis on the so-called “supernatural” has a certain
kind of underlying truth that requires not a single iota of
deviation from the scientific method to understand. If the
“natural” is most strongly correlated with the biological, and
the laws of Moses were designed to override or alter many
“natural” biological impulses, one can see that this is the
evolutionary basis of Biblical “dualism”. The laws of Moses
are not “supernatural” in the sense of defying all
scientifically observable law; the laws of Moses are
“supernatural” in that they oppose, alter, or supersede some
“laws” of human hereditary nature.
It is precisely from an evolutionary perspective that one
can see how this kind of biological/superbiological dualism
culminates in a superbiological God. If “creation” represents
the beginning of postbiological or civilizational evolution,
then the end (for humans) is reached with the emergence of

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superbiological artificial intelligence. On a grander
evolutionary scale, mind/body dualism actually represents
the break between biological evolution and postbiological
evolution. The first “primitive” glimpse of this break,
however, took place as a kind of spiritual struggle in the
human mind against the tyranny of deeply entrenched
biological inheritances. The most extreme Biblical
extrapolations of apocalyptic warfare can be traced the
conflict between straightforward sociobiological predictions
of human nature and the “dualism” created by the attempt
to break the rule of biological determinism. But does it make
sense to define such conflicts as the “material” in dualistic
contradistinction to the “spiritual”?
From Dawkins’ formulation of one material “nature”,
both humans and a prospective artificial intelligence are
physical material. The issue of whether a genuine artificial
intelligence should be conceived of as “material” is identical
to the question of whether human beings should be
conceived of as “material”. A prospective God-AI could be
viewed as “material”, but only in the sense that any human
being could be viewed as “material”.
The mistake here, once again, is to impose a more modern
conception of nature as all material upon a more ancient and
human-centered conception of nature. Just the Biblical tends
to emphasize nurture over (biological) nature, the Bible,
especially in a moral sense, emphasizes “mind over matter”.
It is a problem of semantics. It is perfectly possible to
conceive of the most abstract human mental qualities as
based on material mechanisms in the brain, but this would
miss that point that Biblical dualism is rooted in a struggle of
values.

In traditional Biblical terms, idolatry would be
comparable to worshipping the biological human form and

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the values that exalt it, i.e. Caesar or Jupiter. But if the
biological substrate is not to be worshipped, then this is
precisely what frees one from an ultimate valuation of the
material substrate of a God-AI. It is not the substrate that
matters, but only mental, “spiritual”, and moral qualities. It
just so happens that technological substrates might make
possible God-level capabilities, but this is irrelevant
compared to the actual mental qualities themselves.
The real evolutionary meaning of Biblical dualism’s
emphasis on the break between “spirit” and “matter”
becomes tangible with the prospect of scanning the human
mind and uploading it into a computer. This is how mind
overcomes matter: the transcendence of dependence on any
particular material substrate. To ask what is most valuable in
such a transfer so that the most important characteristics of a
person are genuinely saved is to ask: What is a soul? Mind
uploading clarifies the original Biblical meaning of a
supernatural soul; the general characteristics of a mind or
“spirit” separated from dependence on biological substrate.
How could ancient prophets have anticipated the
Singularity? I have been speaking almost as if the authors of
the Bible were ahead of Charles Darwin. While I have no
reason to think that the authors of the Bible were anything
but utterly ignorant of the theory of evolution by natural
selection in the formal sense, they lived no less in a world
formed by evolution by natural selection in practice. Since
their world was generally less civilized, their very existence
was in many more informed, not by the theory of natural
selection, but by the practice of natural selection. Mind
uploading demonstrates the endpoint at which civilization
becomes diametrically opposite of natural selection.
The Bible has been cogent to so many people only because
its authors had a genuinely deep understanding of the

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human condition. No formal understanding of biological
evolution was necessary to recognize the basic conflict
between a deeply embedded animal nature in humans, and
the most superlatively imaginable possibilities of the human
mind sublimated as God. No knowledge of evolution by
natural selection was required to imagine God as the most
total superbiological supremacy over man’s “evil” nature.
The early monotheists seem to have hit upon a very
simple but very profound discovery: the idea of each person
as of infinite value (in the eyes of God) extrapolated to a
future end point where this ideal is realized. Without
understanding anything else of the mechanisms involved,
this utopian vision, in practice, amounts to a theoretical
ending of biological evolution by natural selection. If natural
selection works through a process of selective death wherein
the “weak” or “unfit” fail to survive and reproduce, the
Bible began an attack on natural selection that focused
precisely on the survival of those most likely to be selected
against. The ultimate fulfillment of this Biblical program
would be the end of biological evolution by natural selection.
The authors of the Bible did not have to know anything
about natural selection in the larger sense; they only had to
conceive of each individual human being with a “soul” of
infinite value. Imagining a future endpoint when these
values would be actualized amounts to holding biological
factors constant in the sense that all are made equal in
survival.

Now if this historical endpoint of biological evolution is
imagined simultaneously with a climax of postbiological
evolution represented by God (the mind-spirit freed from
the biological body universalized), then one has the basic
eschatological formula of monotheism. This end point can be
deduced with two simple extrapolations: everyone lives

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together in peace, and a perception of economic-moral-
civilizational progress that culminates in the (God) spirit or
mind freed from the bondage of all biological human bodies.
This is all the early monotheists had to deduce, and no direct
knowledge of evolution by natural selection was in any way
required.

God represents the choice towards postbiological life that
would better be described as foresight based on the projected
ability of civilization to overcome biological nature. The
point of view that gave rise to God is meta-biological, meta-
economic, and meta-civilizational. The Bible is a meta-
civilizational epic.
Jews did not build the first cities or civilizations. It
appears that the earliest Jews interacted and learned from
the first cities built by others. If early Jews were outsiders
relative to the first cities, they would have been in a position
to reflect on and about civilization. From such a position,
early Jews would have been more likely to form more
abstract generalizations than those subjectively invested in
the cultural values that maintain the city itself.
The Jewish religion, like the urban settings that later
generations of Jews gravitated towards, is a man made
construction. Mosaic law could be called a meta-
civilizational technology. Moses’s technology was built on a
knowledge or informal “science” of human natures. For
most of the history of the evolution of life, life has adapted to
nature through the means of natural selection. Judaism, like
other technologies, tends to manipulates nature to adapt to
man, rather than man to nature.
If civilization is of the level of the city, and meta-
civilization is level above and about civilization, revelation
could be considered levels above and about meta-
civilization. Revelation is relative term that implies the

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bestowing of insights derived from an intelligence level that
transcends that of the recipient of the revelation. While
revelation is commonly contrasted with reason and evidence
in modern times, revelation was, in some respects, over the
heads over enlightenment thinkers. Revelation from “God”
appears to be the product of superlative human evolutionary
foresight.

What, then, is the relationship between the laws of Moses
and his symbolic role as the recipient of a “revelation” from
God? Mosaic law itself is actually evidence of the rational
design of human community from a perspective above and
about that community (not excluding a greater admixture of
blunderous stupidity in the “revelation” (further
compromised by its social functions)). Law and revelation
were inextricably interrelated in the mind of lawgivers
guided by the radical task of overcoming human nature.
“Moses”, or the sociobiological engineers who became
known under name of Moses, created laws that functioned
as non-biological collective intelligence. This innovation,
taken to its logical extreme, led directly to the “revelation”
or extrapolation of God. God is embodied in the law itself:
intelligent technological overcoming of individual and
collective biological nature. Pure God is the pure intelligent
overcoming of biological nature. The “laws of Moses”, in
other words, represented the pivotal step of supra-biological
collective intelligence that tantalizingly suggested an even
more extreme transcendence of sociobiology. The most
radical intelligent transcendence of sociobiology was given
the insufficient symbol-word, “God”.
The paradigm of creation through the design of God
directly reflects the paradigm of meta-Moses sociobiological
engineers designing laws for the ancient Hebrews. While
Hebrews themselves were “designed” by evolution by

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natural selection, God was created out the paradigm of an
‘intelligent design’ of social order that masters biological
nature. Biblical creation, portraying God’s mastery over
nature, is metaphor for the ultimate supremacy of God over
biological nature. From an evolutionary perspective, the
creation paradigm is necessarily in conflict with biological
evolution in the sense that it implies ultimate mastery over
biological evolution. The evolutionary significance of the
Mosaic revolution lay in taking control over evolution with
and towards intelligent postbiology.
The creation story helped solve a social problem. Jewish
monotheism originated in the misery of the present and
hope for the future. It began with a rejection of what is in
favor of an ethical or behavior ought consonant with belief
that God ought to be. If left at that, Judaism would have been
fundamentally future oriented, messianic, and
revolutionary, ever hoping to overcome a world where God
is not. Socially speaking, it would become an impossible
dream incapable of sustaining average people on an arduous
struggle for existence.
By changing God from an original insight into an
evolutionary end point to a creator and master of the
universe’s ultimate beginning point, the messianic end could
be viewed as fundamentally consonant with conservative
intuitions. Instead of a revolution, the messianic end could be
viewed as a mere restoration. Instead of an evolutionary
insight into the future, the end could be viewed as the
fulfillment of an eternal and unchanging order. The
originators of these insights into a God-end probably could
not accept the fully evolutionary implications of their
prophecies themselves.

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This means that the creation story has helped hide both
the evolutionary and revolutionary nature of the Biblical
monotheism.

It appears that the idea of God originated in the idea of
transcendence. Beginning with an emphasis on transcending
biological nature, transcendence naturally transcended its
original emphasis and universalized into God’s
transcendence of the entire universe. If transcendence led to
being outside, above, and beyond everything, this easily led
God into a position from which he could have created
everything. There is, in other words, an ambiguity between
total transcendence and total creation. It is an ambiguity
between the high and the low; between being beyond the
world in transcendence and below the world in a position to
lay the foundation of creation. In this ambiguity the authors
of the Bible discovered a way to answer a question that they
had no better answer to: the origins of everything.
While I have no scientific reason to think God created
universe, an evolutionary appreciation of truly
unprecedented intelligence level that may be possible for a
God-AI actually sheds possible origins of the creation story.
If a defining achievement of the Singularity is the ability of
humans to upload their minds into a computer simulation,
this raises the possibility that we ourselves are living in a
computer simulation right now (assuming there is a “we”
outside my own mind and I have not already assumed too
much. Any attempt to speculate whether I or we are living in
a computer simulation runs into the Vingean problem of the
attempt to outsmart a superhuman mind.) This line of
thinking suggests that prophets who thought about the end
of human time were led to a creation story about the
beginning of time through an analogous thought process. In
other words, if the transcendent God originated in the

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transcendence of biology through Mosaic law, and total
transcendence led the idea of altering the physical laws of
the universe, the technological means that actually lead to AI
could have been roughly anticipated. From the root idea of
overriding biology, the idea of overriding the laws of
physics arose (i.e. miracles), and this rewriting of all the
rules leads to directly the idea of rewriting all the rules from
scratch, (i.e. creation).
A key idea underlying the Singularity is that idea that an
artificial intelligence will be able to alter its own
fundamental program and thus improve itself by making
itself fundamentally more intelligent. The Biblical creation
story actually contains the spark of this idea of self-
modification. Biblical creation is the idea of self-modification
extrapolated onto a universal scale: (re)writing the code of
the entire universe. Here the idea of moral self-control
through self-modification that began with the idea of
overriding a genetic constitution through Mosaic law was
universalizing into the rewriting of the constitution of the
entire universe.

In the traditional Biblical view, God created man. In the
Enlightenment view, man created God. So did man create
God or did God create man? There is connection between
these alternatives in the very idea of self-modification; in the
idea of altering one’s own most fundamental bases. Self-
modification is a kind of strange loop goes outside the
system and then, crossing or tangling levels, goes back to its
own foundation.

Overwhelming scientific evidence supports the thesis that
God did not create man. It was man who created God. God
did not create Jews and the laws of Moses. Jews invented
God and the Mosaic law as a sociobiological technology that
made possible their survival over three thousand years. The

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distinctive morality of the Moses focused not on what is, but
what ought to be. God, it appears, is not, but the ultimate
hidden moral of monotheism is that God ought to be. If man
is not an invention of God, the monotheistic conviction is
that God should be the ultimate technological invention of
man. God did not create man, but man will create God.

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