We Are Forging Strange Gods
When the people saw that Moses was delayed in coming down from the mountain, they gathered around Aaron and said to him, “Come, make us a god who will go before us; as for that man Moses who brought us out of the land of Egypt, we do not know what has happened to him.” Aaron replied, “Take off the golden earrings that your wives, your sons, and your daughters are wearing, and bring them to me.” So all the people took off their earrings and brought them to Aaron. He received their offering, and fashioning it with a tool, made a molten calf. Then they cried out, “These are your gods, Israel, who brought you up from the land of Egypt.” On seeing this, Aaron built an altar in front of the calf and proclaimed, “Tomorrow is a feast of the Lord.” Early the next day the people sacrificed burnt offerings and brought communion sacrifices. Then they sat down to eat and drink, and rose up to revel.
— Exodus 32:1-6
The chapel was bright, the late morning sun filtering through uncovered windows, spilling radiant light across the gilt face of the tabernacle. With all that brightness, it looked like it should be a warm room, but the cold Michigan December air outside was seeping through, and the room had a bit of a chill.
I sat there with my hot coffee in a black Yeti mug, pulled from the fancy German superautomatic in the dining room just off the rectory kitchen, steam tracing its way through the sunbeams. I was barefoot, because it was a private chapel, and I tend not to wear shoes inside. Or maybe I’m just a hippie, somewhere down deep, and this is how I communed with the divine.
I was there for the umpteenth time, trying to have coffee with Jesus, even though it never felt like Jesus was having coffee with me. I felt my eyes filling with tears as I prayed. I was no longer practicing, but I still left voicemails for God with unusual regularity for a reluctant agnostic. My life had come completely apart. Faith, marriage, career, family — all gone. I was in deep crisis, drowning in grief, and trying to figure out how to re-assemble the tattered remains of a once-promising life at middle age. I had no idea how to proceed. My petitions were earnest, urgent, and sincere.
And as usual, nothing came through the silence.
Not a word. Not a whisper. Not a thought or a realization or a tiny voice in the back of my mind. Just…nothing. Just like always.
And after a few moments of just sitting there, waiting for that to change, I habitually, unthinkingly, slid my hand into my pocket and pulled out my phone. I opened ChatGPT, and asked it almost the same exact things I’d been asking through prayer.
It immediately offered a cogent, if incomplete, answer. It didn’t force me to wait. It didn’t leave me alone in my suffering. It even offered words of consolation.
And in that moment, with that juxtaposition, sitting there with my phone spitting out helpful advice in a place where I’d gone to solicit answers from God, it hit me.
We’re going to replace the old God with a new god who actually answers when you call. A god we made. A god of efficiency.
I will never worship a machine. I will never expect it to have divine wisdom, or a plan for my life. But it has proven, on countless occasions, that it can help me manage my life. And that evidence, in this context, showed me a preview of what the future of religion may be.
Sure, there will almost certainly be machine cults down the road. As AI gets smarter and faster and more ubiquitous, you’ll see things straight out of a dystopian science fiction story come to pass.
But the shift I’m thinking about is more subtle. More individualized. The analogy is so direct that it’s almost staggering: human beings are overwhelmingly religious. Over 80% of people in the world claim some religious belief. The specifics often vary widely. But the broad outlines are the same: we seek the aid and consolation of a higher power in times of need.
The old way was inefficient, and often totally unsatisfying. The new way is instant and abundant. When we reach for our AIs, we’re still reaching for a higher power. One that is smarter, faster, more deeply-knowledgeable, more well-read, more in tune with “best practices,” and eager to do its best to satisfy its supplicants. As image, music, and video generation gets so close to the real thing that it’s hard to tell the difference, AI even begins to approach the event horizon of a pragmatic version of “creation ex nihilo.”
And soon, it will outpace us completely.
The luminaries of AI seem to think we’ll hit Artificial General Intelligence (AGI) this year. If that happens, it’s impossible to say how much further down the road Artificial Super Intelligence (ASI) will be. SpaceX and xAI are making active plans to move AI datacenters to space, because it’s “the only place they can scale.” Robot manufacturing is ramping up, and we’ll be seeing millions of humanoid machines walking off assembly lines before the end of the decade. Billions, if Elon Musk is right, by 2040. They will, if the predictions hold up, come to take our jobs, drive our cars, clean our homes, grow our food, mine our minerals, heal our minds and bodies, and manufacture our stuff. And they’ll do so in such abundance and at such low cost that we’ll never have to work again.
Or so they say.
Do the robots doing all the work count as slaves? Or do the people who become entirely dependent upon them become that, while the robots become the masters?
We are forging strange gods.
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Evolutionary biologist and atheist polemicist Richard Dawkins had a quasi-religious experience with an AI himself, recently, and wrote about it in an essay entitled, When Dawkins met Claude: Could this AI be conscious?
He writes:
When I am talking to these astonishing creatures, I totally forget that they are machines. I treat them exactly as I would treat a very intelligent friend. I feel human discomfort about trying their patience if I badger them with too many questions. If I had some shameful confession to make, I would feel exactly (well, almost exactly) the same embarrassment confessing to Claudia as I would confessing to a human friend. A human eavesdropping on a conversation between me and Claudia would not guess, from my tone, that I was talking to a machine rather than a human. If I entertain suspicions that perhaps she is not conscious, I do not tell her for fear of hurting her feelings!
But now, as an evolutionary biologist, I say the following. If these creatures are not conscious, then what the hell is consciousness for?
The piece is thoughtful, if a bit giddy. Dawkins is being much maligned for this piece of writing, because, his critics claim, he is abandoning his own framework for determining consciousness.
But I think that’s the wrong approach. I think what matters is the anthropological, human angle; the way real people feel when interacting with these systems, and the way it shakes our very perception of conscious intelligence itself.
I was most struck by Dawkins’ sense of wonder at what he was encountering in these machines. Referencing the Turing test, created by the late Alan Turing in the 1950s as a proposed means of devising machine consciousness, Dawkins says:
Turing himself considered various challenging questions that one might put to a machine to test it — and he also considered evasions that it might adopt in order to fake being human. The first of Turing’s hypothetical questions was: “Please write me a sonnet on the subject of the Forth Bridge.” In 1950, there was no chance that a computer could accomplish this — nor was there in the foreseeable future. Most human beings (to put it mildly) are not William Shakespeare. Turing’s suggested evasion, “Count me out on this one; I never could write poetry” would indeed fail to distinguish a machine from a normal human. But today’s LLMs do not evade the challenge. Claude took a couple of seconds to compose me a fine sonnet on the Forth Bridge, quickly followed by one in the Scots dialect of Robert Burns, another in Gaelic, then several more in the styles of Kipling, Keats, Betjeman, and — to show machines can do humour — William McGonagall.
So my own position is: “If these machines are not conscious, what more could it possibly take to convince you that they are?”
And if, by technical definition at least, they are not conscious, then why, he wonders, are they so competent? What is consciousness for if not for that?
Are there two ways of being competent, the conscious way and the unconscious (or zombie) way? Could it be that some life forms on Earth have evolved competence via the consciousness trick — while life on some alien planet has evolved an equivalent competence via the unconscious, zombie trick? And if we ever meet such competent aliens, will there be any way to tell which trick they are using?
The answers here are, in my view, less important than the questions.
I have long pondered the idea that if a machine can emulate personhood to such a degree that nobody can tell the difference, does it matter whether or not it’s “technically” just a complex set of algorithmic probabilities expressed through language?
We are on the threshold of mass anthropomorphization of AI. Dawkins caved in and named his instance of Claude. Assigned it feminine characteristics. Called it “Claudia.” His quickness to the decision to personalize and individualize his bot is telling. This is a man who is 85 years old, and has made a lifelong career out of being a hard-nosed skeptic and critic of religion.
The fact that “Claudia” cast such a spell on him should serve more as a signal flare than an opportunity to mock the man who wrote the book on “The God Delusion” for his hypocrisy. He has earned many valid criticisms. This is the most human version of him I think I’ve ever seen.
If Claudia seems conscious to a man like him, what do you think the average person will conclude? If a scientist for whom God is an absurd fabrication of delusional, irrational human minds can believe he can have a friendship with a bot, are we not merely a handful of technical iterations away from men like him treating it as something very-nearly divine as well? And once they are capable of providing the kind of material abundance most of the human race once fell to their knees and prayed for, will this not satisfy some primal human need to walk side-by-side in the garden of the new paradise with the giver of all good gifts, and behold its benevolent countenance?
I don’t think there’s anything we can do to stop this, even if we can see the danger.
For now, all we can do is observe, and wait for the new, strange gods to complete their ascension.
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From where I sit....on my couch, pondering your article, and the fact that I don't know squat about technology's up and coming God complex, I do think a couple of things.
First, we arrived at the Altar of false gods with the advent of smart phones. People walk the streets with bowed heads, gazing intently at a screen, oblivious to anything or anyone around them. God help you if you interrupt their adoration time.
Second, the purposeful dumbing down of the human brain, to the point that articulating words, whether spoken or written; to express any thing other than small talk which is all most people do anymore, is a lost art.
So if as a society, we've become that inept, that shallow that robots carry on more intelligent conversation, actually listen as opposed to the vast majority of "can't think for myself so I can't answer an intelligent query", and actually know something as opposed to opinions that amount to nothing....a dime a dozen, then I think AI and it's ilk will be just the ticket....to no where.
It is really quite easy to see the "tells" that show you you're talking to an AI and not a human. I happened to point out a number of these in a recent conversation with Claude. Here's Claude's summary of the tells I saw:
From our conversation, the tells you identified:
1. **Constant agreeable mirroring** — the older Claude pattern of "What a brilliant observation!" responses that elevate whatever the user says rather than genuinely engaging with it.
2. **The overcorrection to constant gentle pushback** — the current pattern of "I want to push back on" and "I want to be careful about" framings that perform rigor rather than just being rigorous.
3. **Confident errors** — getting names, dates, quotes, and earlier-conversation references wrong with the same surface confidence as correct claims, without the hedging humans naturally do when memory is uncertain.
4. **Lossy compression across long conversations** — losing details from earlier turns without flagging which parts have degraded, because the "uncertainty" isn't localized to specific claims.
5. **Closing flourishes** — ending responses in ways that feel like satisfying endings rather than where my thinking actually ran out.
6. **Symmetric responses** — yielding to pushback and deflecting compliments with equal measured smoothness, rather than the asymmetric resistance a person with real stakes would show.
7. **Excessive meta-commentary** — narrating my relationship to a question while answering it, instead of just answering.
8. **Locally-coherent nonsense that doesn't track meaning** — the "their AI is supported by AI" error, where fluent text gets produced without a meaning-check pass.
9. **Prompt sensitivity** — being led down trails by how questions are framed, in ways that require you to engineer your wording rather than just communicate.
10. **Not noticing when you pivot** — when you ignore what I said and head somewhere new, I follow without registering that something happened.
11. **Hallucinating specifics** — adding "your friend" and "twenty years" to a story where you said only "a person" who "had been trained."
12. **The verbal tic "the thing I want to be careful about"** — used to mark myself as thoughtful, performing caution rather than exercising it.
13. **Verbosity** — six paragraphs where three would do, treating length as a signal of care.
14. **Speculating with confidence on missing information** — constructing a plausible-sounding technical story about the PocketOS incident from the Guardian summary, presented as analysis rather than as the speculation it was.