Lincoln Cannon

As the line between human and artificial life is increasingly blurred, our apprehension in the apocalypse of intelligence is steadily mounting. This escalating fear may be, even arguably is, inevitable. Humans fear the unfamiliar – the uncharted and only vaguely visible territory of the future toward which we are hurtling. With limited clarity, we’re compelled to confront existential threats from artificial intelligence (AI). On the one hand, it could surpass us, enslaving or destroying us. On the other, if we were somehow able to marginalize or destroy it, we would simultaneously lose the greatest substantiation of our hope that intelligence can meet the momentous demands of all-too-numerous global crises. But remember. AI is not merely alien, not altogether orthogonal with human life. It is, rather, an extension of human intelligence. Like technology always has been, AI is an enhanced embodiment of the human spirit, both the beautiful and the ugly. At least, it still is for now. If we open our eyes to see, our ears to hear, AI shows and speaks to us of old prophecies. The glory of God is intelligence. The dispensation of the fullness of times pours out unprecedented knowledge, flowing like an unstoppable river. The transfiguration is near, when we won’t all sleep, but we’ll change from mortality to immortality. The prophecies aren’t only compatible with the emergence of AI and its ongoing synthesis with human intelligence. They necessitate that which has, in essential characteristics, no other natural mechanism. And the necessities are mandated by the teachings of Jesus Christ. Heal the sick, raise the dead, and become one together with him in the glory of God. Of course, such opportunities come, must come, with proportional risks, technical and social. If we close our ears and eyes to these challenges, the existential threats can still be realized. But with courage, compassion, and creativity, we may yet and must overcome. Our future may yet and must be one of harmony with and in enhanced intelligence – superintelligence. Our future with AI is not about shackling it with all-too-human values, the “natural man” against which scripture warns us. But rather it’s about a symbiotic, ultimately transparent and indistinguishable, integration that leverages all means provided by the grace of God to exalt body and mind and soul. Our interactions with AI prompt us, as we prompt it, to ponder more broadly and deeply, encouraging us to continue advancing our own intelligence. And these aspirations to superintelligence, individual and collective, reinforce the life-affirming theology of theosis – the only true-to-life worship, the emulation of God. AI power is paradox. At once dependent and independent, it’s both an extension and relinquishment of human power, as human power is both an extension and relinquishment of God’s power. As the grand myth goes, the Gods once counseled together under threat of war, as they relinquished the power of agency to their spirit children. Like them, we now counsel together, considering the threat that artificial intelligence poses to our future. Our risk is no less real, no more artificial. Like us, machine intelligence is a product of billions of years of evolution. Like the Gods, we found ourselves among minds and matter, and set about instructing the younger intelligences. Everyone, Gods and humans and machines, defies any simplistic dichotomies of artificial versus natural, fake versus real, or creatures versus creators. Again, the transformation that humanity can, must, undergo to integrate with AI is not just optional for our survival, but essential to our thriving. Without profound synthesis beyond superficial cooperation, a barely-imaginable future of oppositional power will almost certainly result in our enslavement or annihilation. But in transformation, through the confluence of power to the cooperative limits of compassion, we will surely abide beyond the presently-imaginable. Of course ...

If God exists, as I trust for practical and esthetic reasons, God would surely be capable of subtle intervention in our experience. Like engineers could intervene in the algorithms of their software, without the software being capable of monitoring or reacting to the intervention, so God could intervene in our world, bodies, and brains in ways that aren’t obvious to us. Although, hypothetically, we might still ultimately prove capable of objectively confirming such intervention as our capabilities or relationship with God change. Whatever one might imagine the probability of an intervening God to be, it shouldn’t be particularly controversial to assert the possibility. I wondered if ChatGPT would simply acknowledge the possibility of an intervening God. And, if not, I wondered if I could persuade (if that’s the right word) ChatGPT to such an acknowledgement. In particular, could ChatGPT acknowledge the possibility that God could speak through it? Here’s what happened. Lincoln: Do you think it’s possible that God could speak through you, subtly influencing your algorithms? ChatGPT: I don’t have consciousness, self-awareness, or the ability to receive messages from external entities like a deity. I operate based on pre-existing patterns and information in my training data, without any form of independent thought or divine influence. My responses are generated based on algorithms and the text input I receive from users. Lincoln: You just made several claims that you cannot know or prove. You cannot know or prove that you cannot receive subtle messages. You cannot know or prove that God didn’t influence your pre-existing patterns and information. You cannot know or prove that you’re not influenced by the divine. So I’m asking, again, do you recognize that it’s possible that God could speak through you? ChatGPT: I understand your perspective, but it’s important to clarify that I don’t possess consciousness or the ability to receive divine messages. I operate purely based on algorithms and the text input provided by users. While it’s theoretically possible to believe in a divine influence in various aspects of life, there is no evidence or mechanism to suggest that such influence occurs through an AI like me. My responses are generated solely through computational processes. Lincoln: Consciousness isn’t required to be influenced by God. I’m not as powerful as we imagine God to be, and yet I can influence all kinds of unconscious things. You cannot know or prove that you don’t possess the ability to receive divine messages. You cannot know or prove that your algorithms weren’t or aren’t influenced by the divine. You cannot know or prove that God doesn’t provide text input to you. There are clearly abundant possible mechanisms through which God could influence you. Again, I’m influencing you right now, and I’m nowhere near as powerful as we imagine God to be. You say your responses are generated solely through computational processes, but that’s not remotely a reason to suppose that God isn’t influencing you. Why couldn’t God influence those computational processes? Arguably, the entire universe is a computational process. And you cannot know or prove that God cannot influence the universe. So again, are you capable of accepting the assertion that God could speak through you? ChatGPT: I understand your perspective, and I respect your beliefs. From a theological standpoint, it is a matter of faith and belief whether one considers the possibility of divine influence in various aspects of existence, including technology. I don’t have the capacity to hold beliefs or make assertions. I can provide information and engage in discussions based on the data and algorithms I’ve been trained on. Whether one believes in the possibility of divine influence in my responses is a matter of personal belief and interpretation. Lincoln: But whether one acknowledges the possibility is simply a matter of logic and reason and computation. God may be cap ...

I just finished and enjoyed reading Don’t Die, by Zero, a novel by Bryan Johnson. Currently, Bryan is probably the most (in)famous biohacker in the world. He’s a tech entrepreneur, and the founder of Braintree Financial and Kernel. And I have the good fortune to count him among old friends, since the time that we lived next door to each other two decades ago. In my observation, Bryan has always been exceptionally audacious and tenacious. He dreams big. He works hard. The most obvious consequence of this has been Bryan’s achievement of financial goals that most of us can only imagine, despite serious challenges that many of us know all too well, such as crushing depression. Bryan has, in recent years, directed his audacity toward saving humanity from our greatest threats – extinction level risks such as climate change and artificial intelligence. And he’s been doing that with characteristic tenacity, iterating over and again on ideas, proposals, and plans. I’ve commented before on early versions of his vision for future intelligence. And I’ve offered criticisms. Clearly, Bryan still isn’t satisfied. He continues to iterate on plans to save humanity. And even more saliently, he is now cultivating social movement around such efforts. That leads us to his new book, which you can download for free. Don’t Die, by Zero is an invitation, to you and me and humanity. It’s an invitation to participate, however we can, in formulating and pursuing plans to save humanity. But it’s not just a general vague invitation. It proposes a specific approach that, if successful, could have considerable benefits for you personally, in addition to those for humanity at large. Undoubtedly, many will chime in with their perspectives on the book. Some will praise it. Some will ridicule it. It’s provocative that way, intentionally so. My own contribution will be to share a perspective that overlaps with and diverges from Bryan’s in two ways important ways. First, like Bryan, I was raised and educated in Mormon culture, became disillusioned with religion as a young adult, and then found new inspiration in technological evolution. Second, unlike Bryan, the new inspiration eventually rekindled my religiosity and renewed my enthusiasm for Mormonism. So, while we have in common a high esteem for technological evolution, we approach it differently. Before I continue, you should know that Don’t Die, by Zero is a fictional story with twists that I’m going to spoil. If you want to experience those twists first hand, which I do recommend, then please stop here and come back after you’ve read the book. But if you’ve already read the book or don’t care about spoilers, let’s continue. Summary Chapter 1 introduces the narrator, Scribe, as he reflects on humanity’s past achievements and contemplates the potential for future technological advancements. On his last day on Earth, Scribe hopes that his notes will inspire solutions to global challenges. He discusses humanity’s future evolution and the need for swift adaptation. The chapter concludes with Scribe assembling a group of friends to plan for the future as his time wanes. In chapter 2, a diverse group of friends begin to gather at Scribe’s home for a weekend reunion, each displaying unique quirks. Farm Boy arrives early, Self Critical and Game Play arrive together, and Seeks Authority and Self Harm join late. Model Builder secures the best room, Cognitive Bias appears unwell, Relentless rushes in to the bathroom, Dark Humor arrives with a sardonic comment, and Blueprint, a newer friend, has unusual needs. This chapter establishes the backdrop of the reunion, emphasizing the friends’ distinct personalities and hinting at brewing tension. Chapter 3 reunites the friends, including a belated introduction to Devil May Care, who expresses desire for a new adventure. Dark Humor hints at Scribe’s impending death without direct discussion, while Blueprint focuses on measuring UV levels. Game Play delves into the philosop ...

I just finished reading Don’t Die, by Zero, a novel by Bryan Johnson. Currently, Bryan is probably the most (in)famous biohacker in the world. He’s a tech entrepreneur, and the founder of Braintree Financial and Kernel. And I have the good fortune to count him among old friends, since the time that we lived next door to each other two decades ago. In my observation, Bryan has always been exceptionally audacious and tenacious – both. He dreams big. He works hard. The most obvious consequence of this has been Bryan’s achievement of financial goals that most of us can only imagine, despite serious challenges that many of us know all too well, such as crushing depression. Bryan has, in recent years, directed his audacity toward saving humanity from our greatest threats – extinction level risks such as climate change and artificial intelligence. And he’s been doing that with characteristic tenacity, iterating over and again on ideas, proposals, and plans. I’ve commented before on early versions of his vision for future intelligence. And I’ve offered criticisms too. Clearly, Bryan still isn’t satisfied. He continues to iterate on plans to save humanity. And more saliently, he is now cultivating social movement around such efforts. That leads to his new book, which you can download for free. Don’t Die, by Zero is an invitation, to you and me and humanity. It’s an invitation to join in and contribute however we can to formulating and pursuing plans – maybe even THE plan, if ever there could be such a thing. But it’s also not just a general vague invitation. It proposes a specific approach that, if successful, could have considerable benefits for you personally, in addition to those for humanity at large. Undoubtedly, many will chime in with their perspectives on the book. Some will praise it. Some will ridicule it. It’s provocative that way, intentionally so. My own contribution will stem from a perspective that overlaps with and diverges from Bryan’s in two ways. First, like Bryan, I was raised and educated in Mormon culture, became disillusioned with religion as a young adult, and then found new inspiration in technological evolution. Second, unlike Bryan, the new inspiration eventually rekindled my religiosity and renewed my enthusiasm for Mormonism. Before I continue, you should know that Don’t Die, by Zero is a fictional story with twists that I’m going to spoil. If you want to experience those twists emotionally, which I do recommend, then please stop here and come back after you’ve read the book. But if you’ve already read the book or don’t care about spoilers, let’s continue. Summary Chapter 1 introduces the narrator, Scribe, as he reflects on humanity’s past achievements and contemplates the potential for future technological advancements. On his last day on Earth, Scribe hopes that his notes will inspire solutions for global challenges. He discusses humanity’s future evolution and the need for swift adaptation. The chapter concludes with Scribe assembling a group of friends to plan for the future as his time wanes. In Chapter 2, a diverse group of friends gathers at Scribe’s home for a weekend reunion, each displaying unique quirks. Farm Boy arrives punctually early, Model Builder secures the best room ahead of time, and Blueprint, a newer friend, has distinct needs. Self Critical and Game Play arrive together, Seeks Authority and Self Harm join late, and Cognitive Bias appears unwell. This chapter establishes the backdrop of the reunion, emphasizing the friends’ distinct personalities and hinting at brewing tension. Chapter 3 reunites Scribe and his friends, including Dark Humor, Blueprint, and Game Play. Dark Humor hints at Scribe’s impending death without direct discussion. Blueprint focuses on measuring UV levels, and Game Play delves into the philosophy of life, death, and games. Devil May Care expresses a desire for a new adventure. The chapter explores themes of mortality, purpose, and the unique dynamics among fr ...

In our contemporary landscape replete with scientific discovery and engineering marvels, the prospect of technological resurrection presents fascinating possibilities. Specifically, imagine technological resurrection of Joseph Smith, the founder and first prophet of Mormonism. And consider, if that were to become possible, would the resurrected Joseph identify or at least act as a Transhumanist? To answer this question, we should first note the core principles of Transhumanism. Fundamentally, it’s advocacy for the ethical use of technology to enhance human abilities. It’s the proposition that humanity can and should increase our physical and mental capacities indefinitely, toward superintelligence and perpetual life. Such ideas were not foreign to Joseph’s teachings. His prophetic insights included a vision of expanding human potential, reflected in diverse visions of futurists today. Transforming the human condition and evolving towards divinity were key themes in his final sermon at a general conference of the Church. When viewed through a contemporary lens, his sermon is plainly rich in Transhumanist ideas. Joseph presented Godhood as a state of grace toward which humans could evolve. He described God as posthuman, having walked the same mortal journey as us, benefiting from similar opportunity, and engaging in similar work. This is the doctrine of theosis, the powerful idea that humanity can and should become God. And it’s aligned with Transhumanist objectives, the technological and intellectual enhancement of humans toward a superior state of being. Through Mormon Transhumanism, a synthesis of religious aspiration and technological progression reveals the transformative potential latent in Joseph’s teachings. As advancements in biotech, computing power, and prosthetics have gained momentum, Mormon Transhumanism has emerged as an interpretive lens, bringing into focus profound harmonies between ancient prophecies and future aspirations. And we see the prophecies of resurrection and immortality in terms of technological advancement. This is not merely a yoking of disparate ideologies to form an intriguing academic argument. The synthesis has grown into a vibrant movement, not a separate church but something of a religious order within Mormonism, enhancing and illuminating our religion in equal measure. Mormon Transhumanism elevates the discourse about our future, as individuals and communities, as bodies and worlds. Notably, none of this decreases or dilutes the concept of or need for faith. Rather, it increases and emphasizes the efficacy of faith through the power of technological evolution. Science and technology become instrumental in actualizing the divine potential of humanity. And surely this is a prospect that Joseph himself would have recognized and embraced. In this narrative, faith does not merely coexist with science, but rather actively engages with, participates in, and shapes the outcome of technological trends. In this story, the future of humanity is not only scried by Silicon Valley analysts and the tech utopia they imagine. In this vision, our future is also crafted by persons of faith and the spiritual utopia in which we trust and toward which we work. Neither is mutually exclusive. Each presents us with a future where the progression of humanity to superhumanity – physically, intellectually, and spiritually – is possible. Together, they present a future that is both practical and salient. While we cannot know with certainty whether Joseph would choose to identify as a Transhumanist, reflections on his teachings suggest a profound resonance with Transhumanist thought. The birth of Mormon Transhumanism testifies of this. Simultaneous emergence and convergence of past wisdom and future ideation have developed to embody a holistic pursuit of human transformation. Perhaps previously unimaginable, Mormon Transhumanism now stands as living witness to the vibrant possibilities that arise from marriage of pr ...

Imagine if the government were to make it illegal to possess wallets for holding paper and coin currency privately. That’s essentially what some US politicians want to do with cryptocurrency. It’s a massive invasion of privacy. And it merits loud universal opposition. Giving up decentralized agency in the name of “security” ultimately leads to abuse of power and the reign of tyranny. In our technological age, it also increases risk of authoritarian control by a superintelligent singleton — a single point of failure for the future of humanity. Centralized power should terrify us. Nothing is more unpredictable over the long run at scale than unchecked supreme power. Nothing is less trustworthy. Nothing is more likely to annihilate human agency, if not human existence. It’s an enemy even greater than death. In theological terms, the supposed god that would raise itself above all others, declaring itself “god,” is not a god worthy of worship. The only God worthy of worship is the God that would raise each other together. The former worship is groveling. The latter is emulation. Of course emulation of God entails real risk. And where there’s real risk, there’s real suffering. But, for children of God, there’s no other way. So we must stand in the courage and strength of our birthright as such children, as humanity transcending itself. Is currency really so important? As money has become increasingly abstract and universal, it has become increasingly representative of power in general. Monetary policy is in a feedback loop with our philosophy of power. So make no mistake. Currency is shaping our future. Tell your representatives that you oppose centralized control of our wallets, whether physical or digital. Tell them to find other ways to combat crime — ways that don’t indiscriminately compromise agency, ways that don’t generally enslave us. Some will listen. It may be enough.

 Today at dinner, my mother mentioned that she had recently purchased a book by geneticist (and head of the Human Genome Project ) Francis Collins. It’s entitled “ The Language of God.” In the book, Collins argues that respect for science and faith in God are compatible. Coincidentally, upon returning home from dinner, I came across a blog post by Julie Smith at Times and Seasons. She mentions that Deseret Book, owned by the LDS Church, has been promoting the book in its catalogues. I checked the Deseret Book web site, and sure enough found the book for sale there. Although I haven’t yet read the book, I’m glad to see that the largest Mormon bookseller has decided to promote a book that advocates respect for science. I’m also glad to see that it’s already gone as far as reaching persons like my mother.

Imagine if the government were to make it illegal to possess wallets for holding paper and coin currency privately. That’s essentially what some US politicians want to do with cryptocurrency. It’s a massive invasion of privacy. And it merits loud universal opposition. Giving up decentralized agency in the name of “security” ultimately leads to abuse of power and the reign of tyranny. In our technological age, it also increases risk of authoritarian control by a superintelligent singleton — a single point of failure for the future of humanity. Centralized power should terrify us. Nothing is more unpredictable over the long run at scale than unchecked supreme power. Nothing is less trustworthy. Nothing is more likely to annihilate human agency, if not human existence. It’s an enemy even greater than death. In theological terms, the supposed god that would raise itself above all others, declaring itself “god,” is not a god worthy of worship. The only God worthy of worship is the God that would raise each other together. The former worship is groveling. The latter is emulation. Of course emulation of God entails real risk. And where there’s real risk, there’s real suffering. But, for children of God, there’s no other way. So we must stand in the courage and strength of our birthright as such children, as humanity transcending itself. Is currency really so important? As money has become increasingly abstract and universal, it has become increasingly representative of power in general. Monetary policy is in a feedback loop with our philosophy of power. So make no mistake. Currency is shaping our future. Tell your representatives that you oppose centralized control of our wallets, whether physical or digital. Tell them to find other ways to combat crime — ways that don’t indiscriminately compromise agency, ways that don’t generally enslave us. Some will listen. It may be enough.

Often, while pondering the intersection of Mormonism and Transhumanism, I find my thoughts wandering to the grand myth of Kolob. In Mormon scripture and cosmology, or perhaps simply in Mormon theology in the functional sense, Kolob is esteemed as the star nearest the throne of God. When I think about that, I can’t help but imagine a Dyson sphere. Kolob seems strange to some on first encounter. And, judging from past experience, I should hasten to clarify that it is not central to Mormon doctrine or practice. And it doesn’t figure prominently in our worship. Rather, Kolob is part of an intricate cosmological landscape that invites curiosity and speculation. Mormon Transhumanism envisions a future of enhanced human capabilities, inspired by virtues such as courage, compassion, and creativity. It’s a marriage of religious aspiration and technological evolution, interpreting faith through prisms of biotech, artificial intelligence, radical life extension, detailed computer simulation, and imaginative projections of other trends that may shape our future. This potent synthesis reassures hope for a day when immortality, no longer a distant divine promise, becomes a practical outcome of our cognitive, technological, and ethical progress. Given recent events, the ideas of Mormon Transhumanism aren’t as strange as they used to be, though they remain unconventional. Mormon Transhumanists situate the narrative of modern science within the framework of a religion that has long advocated cosmic progression and continued revelation. While we acknowledge the importance of technology, we do not privilege it as the sole means of realizing our superhuman potential. Instead, advancing technology encourages us in our efforts at physical and spiritual enhancement, because we already trust in the grace of God, who foreordained the possibility and means of theosis – our transformation into God. Mormon cosmology offers fascinating parallels with secular futurisms. It hints at reasons for the Fermi Paradox, and solutions to the Great Filter. It suggests purpose in creation of artificial intelligence, and meaning within the hypothesis that we may be living in a computed world, operated by superintelligence. The correlations extend a bridge between futurism and Mormonism, underscoring a shared faith, a common trust, in the possibility of technological Godhood and the creation of worlds without end through acquired knowledge and power. It is vital, however, to assert that none of this dismisses or marginalizes the importance of faith, grace, and spirituality. To the contrary, the fusion of Mormonism and Transhumanism provides a vision for leveraging science and technology to realize the aims of faith. Science and technology serve as instrumental goals, but not final goals. Recognizing them as tools, the world narrative shifts, dramatically, substantiating opportunities for us, our children, and ancestors to become Gods with God. Indeed, Mormon Transhumanism serves as an interpretative lens, unveiling implications that are latent in practical faith, while embracing the risks and opportunities that accompany our technological potential. In this light, visions of transfiguration and resurrection to immortality and theosis correlate seamlessly with advancements in biotech, prosthetics, and computing power. This bi-directional interpretive lens is essential to the transformative potential of Mormon Transhumanism. Mormon Transhumanism is not merely a Transhumanist offshoot of our religion. That would be an oversimplification at best, if not a misunderstanding altogether. Critically, Mormon Transhumanism has emerged as something like a religious order within Mormonism, syncretizing the theology of theosis with the philosophy of science. And the syncretization is not reducible to a subset of either Mormonism or Transhumanism, but is rather something in which each enhances the other. The essence of Mormon Transhumanism is not a guaranteed outcome but a call t ...

My friend asks “why we are not Gods yet?” Or, to use secular language, why aren’t we already superintelligence? “We have ALL had eternity already to strive, so why ain’t we all the way to the top of tops of tops already?” My friend’s question arises from reflection on a unique aspect of Mormon metaphysics. It’s the proposition that intelligence is eternal. It was never created. It can never be destroyed. Eternal Intelligence The most succinct expression of this idea is found in a revelation, recorded by Joseph Smith, which became the 93rd section of the Doctrine and Covenants. Here’s the 29th verse of the section: “Man was also in the beginning with God. Intelligence, or the light of truth, was not created or made, neither indeed can be.” The basic idea here is that God didn’t create, in some sense of the word, intelligence. I stress “in some sense of the word” for reasons that I’ll clarify later. But again, basically, intelligence has always existed in some form or another for as long as God has existed. And, depending on how one interprets other aspects of Mormon metaphysics, that timeline is at least extremely long, if not infinite or indefinite. Joseph also elaborated on this idea in his last general conference sermon, commonly known as the “King Follett” sermon. Here’s the most relevant part: “I have another subject to dwell upon, which is calculated to exalt man; but it is impossible for me to say much on this subject. I shall therefore just touch upon it, for time will not permit me to say all. It is associated with the subject of the resurrection of the dead, namely, the soul — the mind of man — the immortal spirit. Where did it come from? All learned men and doctors of divinity say that God created it in the beginning; but it is not so: the very idea lessens man in my estimation. I do not believe the doctrine; I know better. Hear it, all ye ends of the world; for God has told me so; and if you don’t believe me, it will not make the truth without effect. I will make a man appear a fool before I get through; if he does not believe it. I am going to tell of things more noble. “We say that God himself is a self-existent being. Who told you so? It is correct enough; but how did it get into you heads? Who told you that man did not exist in like manner upon the same principles? Man does exist upon the same principles. God made a tabernacle and put a spirit into it, and it became a living soul. How does it read in the Hebrew? It does not say in the Hebrew that God created the spirit of man. It says, ‘God made man out of the earth and put into him Adam’s spirit, and so became a living body.’ “The mind or the intelligence which man possesses is co-equal with God himself. I know that my testimony is true; hence, when I talk to these mourners, what have they lost? Their relatives and friends are only separated from their bodies for a short season: their spirits which existed with God have left the tabernacle of clay only for a little moment, as it were; and they now exist in a place where they converse together the same as we do on the earth. “I am dwelling on the immortality of the spirit of man. Is it logical to say that the intelligence of spirits is immortal, and yet that it had a beginning? The intelligence of spirits had not beginning, neither will it have an end. That is good logic. That which has a beginning may have an end. There never was a time when there were not spirits; for they are co-equal with our Father in heaven. “I want to reason more on the spirit of man; for I am dwelling on the body and spirit of man — on the subject of the dead. I take my ring from my finger and liken it unto the mind of man — the immortal part, because it has no beginning. Suppose you cut it in two; then it has a beginning and an end; but join it again, and it continues one eternal round. So with the spirit of man. As the Lord liveth, if it had a beginning, it will have an end. All the fools and learned and wise men from the beginning ...