By Daniel C. Green | Source
The World Economic Forum (WEF) and affiliated global forums have become central platforms for discussing the future of humanity in an era of rapid technological change. At the heart of these discussions is a vision that goes far beyond automation, financial innovation, or scientific curiosity. Influential thinkers and policy leaders are actively exploring what can accurately be described as human integration into digital and algorithmic systems—a trajectory that raises profound ethical, spiritual, and eschatological concerns.
I call this AI Transcendence.
Yuval Noah Harari, a frequent speaker at the WEF and author of numerous books, including Homo Deus (translated: Human Gods), has been particularly forthright in describing the possibilities. Speaking in 2020 at the Davos forum, he warned:
“If you know enough biology and have enough computing power and data, you can hack my body and my brain and my life, and you can understand me better than I understand myself.… we are no longer mysterious souls – we are now hackable animals.” (WEF, 2020)
Harari emphasizes that advances in AI, biotechnology, and data analytics make it possible to understand and influence human decisions and behaviors at unprecedented depth. The implications of such influence extend beyond mere convenience or efficiency; they challenge the very notion of human autonomy. Sociable.co, analyzing Harari’s statements, notes that these technological trajectories could allow both corporate and governmental actors to predict and manipulate human behavior in ways previously unimaginable (sociable.co).
These ideas are not confined to abstract speculation. Klaus Schwab, founder of the WEF, has described the current era as an “intelligent age,” one in which the physical, digital, and biological dimensions of life are converging. Schwab emphasizes that global governance structures must adapt to these technological realities, signaling that integration of humans with technology is not a fringe idea but a core policy discussion.
At the ongoing World Economic Forum in Davos, the rhetoric from global elites underscores precisely the systemic trajectory this piece warns about: AI is no longer a speculative frontier, but a central pillar of global governance and economic restructuring. Forum heavyweights like BlackRock’s Larry Fink are openly conceding that capitalism itself must be reshaped to accommodate AI?driven inequality, warning that without fundamental change, the concentration of wealth and power in the hands of a technocratic elite will only intensify. Fink even admits that the yields of AI prosperity increasingly accrue to a narrow class — the very attendees of Davos — while broader populations remain spectators to the spectacle of progress and disruption. At the same time, corporate leaders trumpet AI as the next “general?purpose technology” poised to multiply productivity while downplaying or abstracting away the very real social costs and dislocations it creates.
This narrative of benevolent transformation masks a harsher reality: the infrastructure of AI — from data grids and computational power to global governance frameworks — is being woven directly into the fabric of society without meaningful democratic consent or accountability. The WEF’s own discussions are dominated not by human flourishing, but by how to keep economies competitive in a future where wealth and agency are increasingly tied to algorithmic command over human behavior and societal functions. Even as Davos panels champion “inclusive growth” and “skills transformation,” the underlying discourse concedes that large swaths of the world are structurally unprepared, functionally sidelined, or economically expendable amid this transition. This isn’t a detached thought experiment — it is an elite?driven blueprint for systematic human integration into digital architectures, reaffirming that global technocracy’s gaze is fixed not on autonomy and dignity, but on control and optimization.
Beyond Harari and Schwab, a broader ecosystem of philosophers, futurists, and technologists advocates explicitly for human enhancement. Oxford philosopher Nick Bostrom, founder of the World Transhumanist Association, has explored scenarios involving superintelligence and mind uploading. Researchers such as Anders Sandberg and Mark Gasson argue for human augmentation, neural interfaces, and integration with AI as a legitimate extension of human evolution (Wikipedia: Nick Bostrom; Wikipedia: Mark Gasson). Meanwhile, investment by Silicon Valley leaders—including Ray Kurzweil, Peter Thiel, Elon Musk, and Sam Altman—demonstrates a financial and infrastructural commitment to advancing these technologies, from neural interfaces to longevity research (Le Monde, 2025).
Have no doubt, the future of human interaction will be through human uplink into an artificial cloud manifesting as physical reality, and run through complex AI programs.
From a theological standpoint, these trajectories are deeply troubling. Through Christianity, we know that humans are made in the image of God, with boundaries established by the Creator. Any attempt to redefine humanity through technological manipulation—effectively bypassing the natural order—is, by definition, a rebellion against God’s design.
The Genesis 6 Accord, with its account of boundary transgression and illicit knowledge, provides a historical template: humans striving to ascend through forbidden means, led by Satanic forces, leading to corruption and ultimate judgment. Today’s transhumanist initiatives mirror that ancient predecessor. Verily, this is not a new agenda. It is merely restructured. They promise power, longevity, and transcendence, but at the cost of our citizenship to God and fidelity to the created order.
The concern is not merely philosophical. Global institutions, governments, and corporations are already constructing systems that integrate identity, behavior, and social function with technology. Digital identity systems, algorithmic governance, biometric monitoring, and AI-mediated decision-making form the infrastructure of a society where human autonomy can be increasingly directed and constrained by systems beyond individual control (WEF, 2025). The uplinking of humans to digital systems is not science fiction; it is the designed direction in governance, technology, and finance, and ultimately, daily life.
Furthermore, from a spiritual perspective, these developments are consistent with a biblical understanding of Satanic control. Scripture repeatedly warns that evil operates through deception, systems, and societal powers, and in the shadows, overt ritual. False religions, idolatry, and systems of governance have always carried spiritual consequences (Deut. 32:17; 1 Cor. 10:20). Demonology and eschatology recognize that rebellion against God’s order often manifests as human systems that appear benevolent or progressive while serving a deeper spiritual corruption.
The people have become increasingly aware of Satanism in Our World (a future book I will write detailing the topic), in every facet and aspect of our lives. Much of it is demonic influence—some of which is wittingly weaponized by our oppressors. Some of it is Satanic ritual, which is becoming increasingly more apparent to the people.
Even if the literal uploading of the soul itself (the ultimate goal of these transhumanist globalists) remains impossible, the attempt itself—integrating human consciousness, identity, and behavior into artificial systems—constitutes a profound act of war against God. Their level of success is yet to be known, but their accomplishments (seemingly through some sorcery) have far surpassed that which most deemed ever possible.
By framing these technologies as a path to transcendence, transhumanism positions humans as self-directed gods, precisely the sin that is seen in the Genesis 6 Accord. It is, at its core, a Satanic strategy: subverting God’s design, exploiting human desire for power, and constructing systems that manipulate behavior while masquerading as progress.
In conclusion, the integration of humans with AI and digital systems (AI Transcendence) is not merely an academic debate. It is an unfolding reality, visible in WEF programs, policy discussions, and global technological trends. From a Christian worldview, it is both a moral and spiritual crisis: an assault on human dignity, autonomy, and divine order. To recognize it as such is not alarmism—it is discernment, grounded in Scripture, history, and the observable trajectory of global technocratic power.