The Age of Spiritual Machines: When Computers Exceed Human Intelligence and Book of Revelation

The Age of Spiritual Machines: When Computers Exceed Human Intelligence and Book of Revelation

The rise of the conscious in machines started with Alan Turing
In mid 19Ih century, the hypothesis that ‘machine can think’ became very popular, especially after Alan Turing’s article, ‘Computing Machinery and Intelligence. ‘ This hypothesis states that machines can think intelligently just like human beings. This view emphasizes that intelligent behaviour and its interrelatedness gives rise to abstract automation, which Searle calls Strong Artificial Intelligence. That is to say, an artificial, non-biological system could be a sort of thing that could give rise to conscious experience. Similarly, Marvin Minsky held that human mind happens to be nothing but a ‘Meal Machine.’ Thus artificial intelligence has emerged as a scientific programme in the twentieth century.

The computer was originally designed by Alan Turing as an instrument to be able to lead the artillery with greater accuracy in order to read and decode the secret codes of the enemies during the the second world war. Turing was one of the founders of computer science. He was a pioneer in the field of artificial intelligence. After the success with decoding the enemies secrets codes, this then become the new start point and use of this science between the military and the computing industry. It becomes a industry of the syntesis of many industries of technology, artificial intelligence, weapons and information, and this is basic synthesis of principles for all informationtechnology today. You have a “thing or product” that gets information and technology built into it and then follows the progamming (information).

The machine that made the information technology popular is the personal computer that originally developed as an upraising against the technical elite who only wanted to produce giant computers, which this elite itself had the privilege of developing and mastering. Out of this was the “Personal Computer” created. Turing was then interested in developing a machine that could do more than calculate. He wanted to create a thinking machine and create a electronic brain

Most computers in use today are the direct descendants of Turing’s concept of a universal computer. Alan Turing showed a set of realities and out of the idea of a thinking machine, electronic brain, and the universal computer must have been the central key to the innovation of the idea with World Wide Web and today´s internet.


The object of research in artificial intelligence (Al) is to discover how to program a computer to perform the remarkable functions that make up human intelligence. This work leads not only to increasing use of computers, but also to an enhanced understanding of human cognitive processes that constitutes ‘intelligence’, and the mechanisms that are required to produce it. What is needed is a deeper understanding of human intelligence and the human mind. In the first section, we will focus on the various definitions of artificial intelligence and organize it into the four categories—systems that think like humans, systems that act like humans, systems that think rationally, and systems that act rationally. In the second and third sections, we will explore the field of Al, and the issue of what computers can do, respectively. In the fourth section, we will argue for the computational model of mind. The basic tenet of this thesis is that the brain is just a digital computer and that the mind is a software program. In the last section, we will focus on the relation between AI and the functional theory of mind.

What is Artificial Intelligence?

It is difficult to give a precise definition of artificial intelligence. Some recent times artificial intelligence scientists have attempted to define artificial intelligence (in short Al) in various ways. According to Haugeland, artificial intelligence is, “the exciting new effort to make computers think … machines with minds, in the full and literal sense”‘ For Bellrnan, it is “the automation of activities that we associates with human thinking, activities such as decision making, problem solving, learning…” Charniak and McDermett define AI as “the study of mental faculties through the use of com-putational model.”‘ And for Winston, it is “the study of the compu-tations that make it possible to perceive, reason and act.”‘ AI, for Kurzweil is “the art of creating machines that perform functions that require intelligence when performed by people.”‘ Rich and Knight say that Al is “The study of how to make computers thinks at which, at the movement, people are better.”` For Schalkoff, Al is “a field of study that seeks to explain and emulate intelligent behaviour in terms of computational process.”‘ Luger and Stubblefield hold it to be “the branch of computer science that is concerned with the automation of intelligent behaviour.”‘

Let us look at all the definitions from different angles. Haugeland and Bellman point out that artificial intelligence is concerned with thought process and reasoning. They have explained the mind as a machine that is completely associated with human thinking. That is to say, computers do think. But Schalkoff, Luger and Stubblefield are concerned with the behavioural aspects of systems. For them, computers behave as intelligently as human beings. Moreover, Kurzweil, Rich and Knight are concerned with measuring success in terms of human performance. For them, artificial intelligence can be attrib-uted to machines, but it belongs basically to the human mind. Finally, Charniak, McDermott, and Winston are concerned with an ideal intelligence. They explain the mental faculties through the use of computational models. To sum up, all the definitions of Al can be organized into four categories.’ They are as follows:

  1. Systems that think like humans.
  2. Systems that act like humans.
  3. Systems that think rationally.
  4. Systems that act rationally.

There is growing prosperity, fueled not incidentally by information technology, but the human species is still challenged by issues and difficulties not altogether different than those with which it has struggled from the beginning of its recorded history. The twenty-first century will be different. The human species, along with the computational technology it created, will be able to solve age-old problems of need, if not desire, and will be in a position to change the nature of mortality in a postbiological future. Do we have the psychological capacity for all the good things that await us? Probably not. That, however, might change as well. Before the next century is over, human beings will no longer be the most intelligent or capable type of entity on the planet. Actually, let me take that back. The truth of that last statement depends on how we define human.

This last century has seen enormous technological change and the social upheavals that go along with it, which few pundits circa 1899 foresaw. The pace of change is accelerating and has been since the inception of invention (this acceleration is an inherent feature of technology). The result will be far greater transformations in the first two decades of the twenty-first century than we saw in the entire twentieth century. However, to appreciate the inexorable logic of where the twenty-first century will bring us, we have to go back and start with the present.

Computers today exceed human intelligence in a broad variety of intelligent yet narrow domains such as playing chess, diagnosing certain medical conditions, buying and selling stocks, and guiding cruise missiles. Yet human intelligence overall remains far more supple and flexible. Computers are still unable to describe the objects on a crowded kitchen table, write a summary of a movie, tie a pair of shoelaces, tell the difference between a dog and a cat (although this feat, is becoming feasible today with contemporary neural nets—computer simulations of human neurons), recognize humor, or perform other subtle tasks in which their human creators excel.

One reason for this disparity in capabilities is that our most advanced computers are still simpler than the human brain—currently about a million times simpler (give or take one or two orders of magnitude depending on the assumptions used). But this disparity will not remain the case as we go through the early part of the next century. Computers doubled in speed every three years at the beginning of the twentieth century, every two years in the 1950s and 1960s, and are now doubling in speed every twelve months. This trend will continue, with computers achieving the memory capacity and computing speed of the human brain by around the year 2020.

Achieving the basic complexity and capacity of the human brain will not automatically result in computers matching the flexibility of human intelligence. The organization and content of these resources—the software of intelligence —is equally important. One approach to emulating the brain’s software is through reverse engineering—scanning a human brain (which will be achievable early in the next century) and essentially copying its neural circuitry in a neural computer (a computer designed to simulate a massive number of human neurons) of sufficient capacity

There is a plethora of credible scenarios for achieving human-level intelligence in a machine. We will be able to evolve and train a system combining massively parallel neural nets with other paradigms to understand language and model knowledge, including the ability to read and understand written documents. Although the ability of today’s computers to extract and learn knowledge from natural-language documents is quite limited, their abilities in this domain are improving rapidly

Computers will be able to read on their own, understanding and modeling what they have read, by the second decade of the twenty-first century. We can then have our computers read all of the world’s literature—books, magazines, scientific journals, and other available material. Ultimately, the machines will gather knowledge on their own by venturing into the physical world, drawing from the full spectrum of media and information services, and sharing knowledge with each other (which machines can do far more easily than their human creators).

Once a computer achieves a human level of intelligence, it will necessarily roar past it. Since their inception, computers have significantly exceeded human mental dexterity in their ability to remember and process information. A computer can remember billions or even trillions of facts perfectly, while we are hard pressed to remember a handful of phone numbers.

A computer can quickly search a database with billions of records in fractions of a second. Computers can readily share their knowledge bases. The combination of human-level intelligence in a machine with a computer’s inherent superiority in the speed, accuracy, and sharing ability of its memory will be formidable. Mammalian neurons are marvelous creations, but we wouldn’t build them the same way. Much of their complexity is devoted to supporting their own life processes, not to their information-handling abilities.

Furthermore, neurons are extremely slow; electronic circuits are at least a million times faster.

Once a computer achieves a human level of ability in understanding abstract concepts, recognizing patterns, and other attributes of human intelligence, it will be able to apply this ability to a knowledge base of all human-acquired—and machine-acquired—knowledge.

A common reaction to the proposition that computers will seriously compete with human intelligence is to dismiss this specter based primarily on an examination of contemporary capability. After all, when one interact with their own personal computer, its intelligence seems limited and brittle, if it appears intelligent at all. It is hard to imagine one’s personal computer having a sense of humor, holding an opinion, or displaying any of the other endearing qualities of human thought. But the state of the art in computer technology is anything but static.

Computer capabilities are emerging today that were considered impossible one or two decades ago. Examples include the ability to transcribe accurately normal continuous human speech, to understand and respond intelligently to natural language, to recognize patterns in medical procedures such as electrocardiograms and blood tests with an accuracy rivaling that of human physicians, and, of course, to play chess at a world-championship level.

In the next decade, we will see translating telephones that provide real-time speech translation from one human language to another, intelligent computerized personal assistants that can converse and rapidly search and understand the world’s knowledge bases, and a profusion of other machines with increasingly broad and flexible intelligence. In the second decade of the next century. it will become increasingly difficult to draw any clear distinction between the capabilities of human and machine intelligence.

The advantages of computer intelligence in terms of speed, accuracy, and capacity will be clear. The advantages of human intelligence, on the other hand, will become increasingly difficult to distinguish. The skills of computer software are already better than many people realize. It is frequently experience that when demonstrating recent advances in. say, speech or character recognition, observers are surprised at the state of the art. For example, a typical computer user’s last experience with speech-recognition technology may have been a low-end freely bundled piece of software from several years ago that recognized a limited vocabulary, required pauses between words, and did an incorrect job at that. These users are then surprised to see contemporary systems that can recognize fully continuous speech on a 60,000-word vocabulary, with accuracy levels comparable to a human typist.

Evolution has been seen as a billion-year drama that led inexorably to its grandest creation: human intelligence. The emergence in the early twenty-first century of a new form of intelligence on Earth that can compete with, and ultimately significantly exceed, human intelligence will be a development of greater import than any of the events that have shaped human history. It will be no less important than the creation of the intelligence that created it, and will have profound implications for all aspects of human endeavor, including the nature of work, human learning, government, warfare, the arts, and our concept of ourselves.
This specter is not yet here. But with the emergence of computers that truly rival and exceed the human brain in complexity will come a corresponding ability of machines to understand and respond to abstractions and subtleties.

Human beings appear to be complex in part because of our competing internal goals. Values and emotions represent goals that often conflict with each other, and are an unavoidable by-product of the levels of abstraction that we deal with as human beings. As computers achieve a comparable—and greater—level of complexity, and as they are increasingly derived at least in part from models of human intelligence, they, too, will necessarily utilize goals with implicit values and emotions, although not necessarily the same values and emotions that humans exhibit.

A variety of philosophical issues will emerge. Are computers thinking, or are they just calculating? Conversely, are human beings thinking, or are they just calculating?
The human brain presumably follows the laws of physics, so it must be a machine, albeit a very complex one. Is there an inherent difference between human thinking and machine thinking?
To pose the question another way, once computers are as complex as the human brain, and can match the human brain in subtlety and complexity of thought, are we to consider them conscious? This is a difficult question even to pose, and some philosophers believe it is not a meaningful question; others believe it is the only meaningful question in philosophy.

This question actually goes back to Plato’s time, but with the emergence of machines that genuinely appear to possess volition and emotion, the issue will become increasingly compelling. For example, if a person scans his brain through a noninvasive scanning technology of the twenty-first century (such as an advanced magnetic resonance imaging), and downloads his mind to his personal computer, is the “person” who emerges in the machine the same consciousness as the person who was scanned?

That “person” may convincingly implore you that “he” grew up in Brooklyn, went to college in Massachusetts, walked into a scanner here, and woke up in the machine there. The original person who was scanned, on the other hand, will acknowledge that the person in the machine does indeed appear to share his history, knowledge, memory, and personality, but is otherwise an impostor, a different person.

Even if we limit our discussion to computers that are not directly derived from a particular human brain, they will increasingly appear to have their own personalities, evidencing reactions that we can only label as emotions and articulating their own goals and purposes. They will appear to have their own free will. They will claim to have spiritual experiences. And people—those still using carbon-based neurons or otherwise—will believe them.

Ephesians 6:12 says; For we wrestle not against flesh and blood, but against PRINCIPALITIES, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places.

“The alien group” requires that we don’t develop our natural psychic senses (open the third eye), because this would give us the ability to see beyond “the veil of ignorance” that’s been set in place around us for eons and thousends of years.

With our natural psychic senses fully developed, we would begin to intuitively become aware of their presence and the lies that have distorted our perceptions of ourselves and our world for so long. Recognizing and developing our psychic abilities would free us from the clutches of any deceptions that they have used against us for most of our history. It has been deeply ingrained into the social fabric to doubt and even ridicule anyone who purports to have psychic powers. The commonly held belief that we don’t have these abilities is by itself the greatest impediment to our being able to develop and use them. The heart center is surrounded by what has been called the “veil of tears,” and it is the last veil to be cleared on the path of enlightenment. We learn then to see beyond the illusion and limitations of ordinary reality.

Could the Book of Revelation in their phases be something like this;

  1. Computers can´t dream, they have not intuition, imagination, fantasy, creativity, they have not a soul and therefore; machines can´t be like man, but man can be like machines. The real danger of the technological revolution is not so much that machines will begin think like men, but that men will begin think like machines. Computers makes the journey of future to a predictable and mechanical destiny, so it will be more difficult to form a free destiny when computers more and more makes the decisions for men. Computers have not any natural destiny of life rooted within them and when men starts thinking like computers it can result in lack of meaning with life.
  2. And humans qualities and abilities to dream, imagination, fantasy, creativity, and intuition is what´s energizing the meaning with their life, and computers has not this ability, and this is the humankind consequense with the technological revolution. Humans qualities and abilities to dream, imagination, fantasy, creativity, and intuition is just of importance to create meaning and form their destiny, it is also important survival skills because they are linked to heritage of the human culture, background and evolutionary history, and is the human knowledge bank and reference within humankind for use in her orientation for survival. The author Craig Brod writes in “Teknostress” about the human costs of the computer revolution.
  3. When humans qualities and abilities to dream, imagination, fantasy, creativity, and intuition, and the heritage of the human culture, background and evolutionary history, and the human knowledge bank and reference of existence is made predictable; the fascination over Nature, Creation and Universe will also be affected. In the predictable nothing will surprise and keep the life-tension in place and energize life as a mystery to go forwards.
  4. This will create alienation, separdness from the real Self. Transhumanism is part of this transformative process from the real Self, the bridge to the RFID-chip identity.
  5. The inner Self will be then be disconnected from its Divine Self, and be replaced with the belief of a computer God and be connected to this Computer God through the Global World Brain, and this is what then will create fascination over Creation – the artificial creation of the Virtuality and Digital Ego, not real Reality and Self.
  6. This will then also disconnects all experiences, all evoltionary history that is stored in the human 12 dna strand. The RFID will in the end of this technological revolution even replace the 2 dna strand. RFID – (radio frequency identification) will then be the wireless control and communication that incorporates the use of electromagnetic or electrostatic coupling in the radio frequency portion of the electromagnetic spectrum to uniquely identify an object, animal or person. It makes sense. Just as Scripture and Book of Revelation indicates, nobody will be able to buy or sell – or do much of anything, for that matter – without the RFID-chip. This will mean lost of Self-control and lost of own Consciousness.
  7. They powers waiting for the right moment; the technological revolution is not so much that machines will begin think like men, but that men will begin think like machines. This is what they waiting for; they waiting until human has started to think like computers, because in this phase they will accept the RFID-chip without seeing and quistion its real hidden purposes of total control. This is the slow subliminal work of lost of Self-control and lost of own Consciousness.

The ultimtate result of visionary insights is when duality becomes oneness and the principle is; the further backward you look, the further you can see forward. In the state of Oneness everything is experienced in present time (past and future is now). When humans abilities slowly disconnects from her roots of evolutionary history and evolutionary reference, in combination with lost of ability to self-reflection, and lowered levels of Consciousness it will be more difficult to see further in the plans of future. The logic is easy; to see forward you must have ability to see backwards. And if humankind slowly is altered to lack of human qualities, self-reflection, disconnected from the evolutionary heritage they will not see the plans created in the shadows of this world. The fragmented Ego can´t see the bigger shadow picture of the shadow work because the Ego has for long times been blinded, distorted, divided and fragmented to see and experience Reality how it is presented to the Ego. The central key for this is the Art of Deceptions, the art of many disciplines of mind control, brainwashing, MK-Ultra programming, social engineering, and subliminal programming. The art of deceptions can be summerize with; to influence and manipulate others without their own knowing (subliminal programming, soundwaves, frequencies or chemtrails) by blendning in them in their daily social enviroment and use of technology that is used in their daily basis, without seeing or understand how the mind and consciousness is been secretely altered, affected at the sub-consiousness level, with the purpose to suppress, control and dominate them.

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