The Great Liberation: Part I

AI, Superabundance, and a New Era of Human Experience

Bret

Jul 08, 2025

Pretext: What We Really Mean by Superabundance

A Working Definition for the Coming Era of Becoming

Superabundance is not about having more.
It is about becoming more.

It is not a deluge of goods.
It is the overflowing of potential.

It is not greed dressed in gold.
It is grace—finally given room to grow.

We use the term “superabundance” not as a synonym for excess, but as an evolutionary state of being. A fertile condition. A new root system for human existence. One that emerges when survival is no longer the driving force, and something deeper—something truer—takes its place.

If scarcity was the engine of the Industrial Age, and productivity the fuel of the Digital Age, then superabundance is the soil of the Conscious Age. It is not the end of effort. It is the end of effort defined by fear.

Superabundance is not just what happens when there’s “enough.”
It’s what happens when there’s so much safety, space, and possibility
that the soul can finally expand.

This idea draws inspiration from Gene Key 53, whose arc begins in immaturity, passes through expansion, and culminates in superabundance. In that transmission, superabundance is not a condition of the outer world—it’s a flowering of the inner one. A life-force unleashed. A maturation of the human spirit that no longer needs to grasp or guard, but instead overflows with creativity, courage, and contribution.

Where scarcity tells us: “You are not enough.”
Superabundance whispers: “You are more than ready.”

Where immaturity hoards and performs,
Superabundance gives and becomes.

In practical terms, this means several things in the era we are entering:

Economically, it refers to a system where marginal cost tends toward zero—where clean energy, automation, AI, and regenerative design create a world in which the basics of life are not scarce commodities but foundational rights.
Spiritually, it describes the inner state that arises when fear of lack no longer dominates our decisions—when we begin to trust that there is time, love, and possibility enough to live truly and to love deeply.
Culturally, it implies a shift from extraction to expression, from accumulation to activation, from “earning a living” to offering a life.
Creatively, it opens a space where the artistic act is no longer a product of stress or survival but a joyful, sacred participation in life’s unfolding intelligence.

And all of this rests on one fundamental change:

The death of the myth of separation.

Superabundance is what arises when we remember that we are not, and never were, alone. That the universe is not indifferent. That life wants to flourish through us. That the system is not rigged against us—but rather, has been waiting for us to drop our self-protection long enough to begin truly collaborating with reality.

In this light, Part I of The Great Liberation explores how technology is catalyzing this shift—not just in production or labor, but in purpose. We are moving from a world obsessed with earning and owning, to one where the deeper currency is meaning, generosity, and awakening. As energy, knowledge, and goods become more accessible, we must choose not just how we live—but why.

Superabundance, then, is not passive luxury.
It is an invitation to intentional presence.

It is the condition that allows us to ask new questions:

What does it mean to create from joy, not pressure?
What happens when our gifts are no longer survival strategies, but soul expressions?
Who do we become when we are no longer defined by our wounds, but by our willingness to love?

These are the questions of the post-scarcity age.

These are the conditions under which superabundance begins to flower.

In the end, superabundance is not what the world gives us.
It is what we become capable of giving the world—
once we no longer need to protect ourselves from it.

Let that be the preface to everything that follows.

PART I

The Coming Era of Superbundance

We stand on the brink of a profound economic shift. Advances in artificial intelligence, robotics, nanotechnology, and quantum computing are rapidly driving down the cost of producing goods and services. In practical terms, these technologies promise to push marginal costs toward zero – meaning that once an innovation exists, producing additional units becomes almost free. In the words of futurists, we may soon inhabit a world where “anything and everything [can be] available for practically nothing” ssir.org. As one analysis explains, if fully autonomous robots eventually perform all work, there will be “an overwhelming abundance of goods and services for humans to consume” investec.com. We will no longer face shortages of food, clothing, energy, or other basic needs. The result is superabundance: virtually unlimited access to essentials and luxuries alike.

A futuristic humanoid robot, symbolizing an AI-driven future of super abundance.

Modern AI systems can already generate vast amounts of value at near-zero cost. For example, one expert estimates that over the next 25 years, AI could “perform 80% of the work in 80% of all jobs” – and do so at “near-free prices” time.com. This means millions of previously scarce services (from education to engineering) would become vastly more affordable. Already today we see AI tutors, chatbots, and design tools that democratize expertise. Similarly, low-cost manufacturing and advanced robotics hint at an era when most physical products can be made cheaply on demand. Economists like Jeremy Rifkin have coined this trend the “Zero Marginal Cost Society,” predicting that ubiquitous connected devices, free renewable energy, and shared networks will make many goods effectively free ssir.org. In short, the raw economic inputs (energy, raw materials, intelligence) are becoming so inexpensive and efficient that manifest physical scarcity itself vanishes.

Some possible benefits of this AI-driven abundance include:

Personalized Education: Every child could have a dedicated AI tutor available day and night for virtually free, revolutionizing learning and literacy time.com.
Healthcare for All: AI doctors and diagnostic systems can deliver near-instant, high-quality medical advice to anyone, anywhere. One projection is that “near-free AI physicians” will become accessible globally, vastly expanding care time.com.
Low-Cost Mobility: Self-driving vehicles, drones, and bipedal robots will shuttle people and goods safely and cheaply. Already we imagine cars that drive themselves and robotic couriers. Over time, humanoid robots could “revolutionize housekeeping to manufacturing, freeing people from undesirable jobs” time.com.
Clean Energy and Materials: Advances in nanotechnology and energy could provide free solar power, lab-grown foods, and 3D-printed housing. If energy becomes nearly free (through fusion or ubiquitous solar) and production is automated, the material basis for life is essentially limitless.

Each of these shifts erodes the traditional economic barriers of survival. As one analysis puts it, once robots truly handle all work, “the economic problem of scarcity will have been resolved” investec.com. In that scenario, no one will lack basic goods or services – the only income in the world is what people earn by owning the robots themselves, and ownership can be shared or redistributed. Put simply, the superabundance is so great that even income inequality becomes a non-issue: “Permanent superabundance will have been secured for all humans by the robots,” with production so ample that no additional wage is needed investec.com. In effect, humanity would have transcended the age-old problem of limited resources; our collective wealth is no longer measured in possessions but in the superabundance of opportunity.

The End of “Earning a Living”

In a truly post-scarcity economy, the old concept of “work as survival” loses meaning. Visionaries have long predicted this change. Buckminster Fuller famously declared that we must “do away with the absolutely specious notion that everybody has to earn a living.” In 1970 he noted that just one in ten thousand people can invent something that supports everyone else, making the idea of everyone having to work outdated. He argued that society keeps inventing pointless jobs “because of this false idea that everybody has to be employed at some kind of drudgery” rossdawson.com. In Fuller’s view, once automation can produce all our needs, people should be free to “go back to school and think about whatever it was they were thinking about before somebody came along and told them they had to earn a living.” rossdawson.com

In practice we are already seeing this transition begin. Robotics and AI are rapidly replacing traditional labor. For example, automated sensors and self-driving systems are eliminating millions of driving and pilot jobs. Fewer workers are now needed to operate a factory filled with intelligent machines than ever before investec.com. In many industries, the tasks humans do today will soon be handled by software or robots. Even knowledge work is under threat: analysts predict that AI could eliminate the bulk of routine white-collar tasks within a few decades time.com. As Geoffrey Hinton and Elon Musk have warned, without intervention “most jobs” could vanish newjerseyglobe.com, prompting debates about Universal Basic Income and redefined work.

Yet this doesn’t have to spell doom. History shows that humans have always adapted to technological change, often by taking on new kinds of roles. Empathy, creativity, and entrepreneurship are traits that machines have not yet fully replicated. Analysts note that workers who “thrive with the help of robots” will often choose more leisure and leisure-related services investec.com. For instance, if factory and delivery work are automated, some humans will move into roles like teaching, caregiving, arts, and entertainment – jobs where a personal touch and creativity matter. Already, high-level chess players team up with computers to play better than either alone. Similarly, the most valuable human workers in the AI era may be those who combine human insight and empathy with AI tools, “doubling or tripling productivity” by supervising and guiding AI “interns” time.com. In other words, instead of drudgery, people will find themselves choosing how to fill their own time – and as one economist observes, those who adapt to work with robots “are likely to choose more leisure and the services that accompany time off work.” investec.com.

Ultimately, the notion of a “job” itself could disappear. If machines grow more intelligent, they will write their own code, service one another, and maintain infrastructure. Human labor would be needed mostly for functions that machines cannot (yet) replicate – at least, not without new breakthroughs in fields like robotics or nanotechnology. As one investor notes, “the richest 50% [of jobs] in any sector” can be automated over the next few decades, making goods and services dramatically cheaper time.com. The result will be a deflationary economy where the value of human labor plummets not because of “crunching heads” of middle managers, but because material abundance and automation mean almost everything physical can be produced without human effort time.com investec.com.

Not surprisingly, much of today’s media and policy discussion focuses on the dark side of this shift. Commentators like Yuval Noah Harari warn that elites may “upgrade themselves through tech” while leaving the masses behind newjerseyglobe.com. Nobel laureate Daron Acemoglu cautions that without action, AI could allow system owners to capture nearly all economic rewards, leaving everyone else with “the scraps” newjerseyglobe.com. Elon Musk bluntly predicts that AI will “eliminate most jobs,” requiring radical ideas like Socialism or Universal Basic Income just to cope newjerseyglobe.com. These dystopian scenarios are not inevitable, but they highlight real fears: what happens when so many people no longer need – or are able – to work?

Rather than succumb to fear, however, the key is to imagine the liberating possibilities. If we no longer must work simply to survive, work can become play, creativity, and service. We regain the freedom that Buckminster Fuller envisioned. The economist John Maynard Keynes foresaw a future (as early as 1930) where advanced productivity would make the needs of survival trivial. With freedom from survival work, people could spend their days on education, art, science, and human flourishing. Instead of consuming one’s hours to cover expenses, each person would spend time developing talents and passions.

In effect, a new economy of purpose emerges. Rather than earning money, people “earn” meaning, relationships, and spiritual fulfillment. Money itself becomes less relevant. One analysis of a robot-driven society notes that in superabundance “self-interest becomes irrelevant... everybody has more than enough of everything and has only to decide how to allocate their time.” investec.com In that world, traditional financial incentives vanish: nobody needs to hoard wealth for future needs, because needs are met automatically. One can pursue any endeavor without worrying about income. As a consequence, “owning anything, aspiring to wealth through saving, or encouraging wealth creation will make no sense” – society’s purpose shifts entirely toward human well-being and self-fulfillment investec.com.

A World of Superabundance and Equality

When scarcity is eliminated, even deep social problems transform. In a post-work abundance, the society described by economists would be essentially post-scarcity: everything from food and clothing to healthcare and housing is plentiful, quality, regenerative and cheap. In such a world, inequality would cease being based on access to goods (since goods are plentiful) and would only relate to how resources are allocated. The same analysis above shows that as robots supplant all human labor, “the only source of capital” becomes the output generated by the machines. If necessary, governments or communities could simply equalize distribution. In fact, that analysis concludes: “full equality of incomes is a logical consequence of superabundance” investec.com. With enough for all, there is no reason to tolerate large disparities – any leftover “inequality” in income would stem only from ownership shares in the robots, which society could socialize or share if needed investec.com investec.com. In that light, even the idea of money or wages may fade; the economy becomes one of free access and free sharing.

Consider how this might work. If machines produce everything, the classic economic problem – What to produce? For whom? – disappears. One economist imagines robots programmed simply to “produce more goods and services for humans to consume”, with no preferences of their own investec.com. There would be so much output that “no person will be short of anything to accompany their leisure” investec.com. Essentially, humans would decide among themselves how to spend their time, since survival needs no longer consume it. All investment and production would be aimed at improving life rather than generating profit. In such a society, collective ownership or very high taxes on automation profits could fund universal sharing of the bounty: one proposal is that a “state as owner” could distribute robot-generated cash flows equally to everyone investec.com. All surplus beyond what machines reinvest into themselves could be shared. Roads, parks, services, and infrastructure would be planned democratically to match people’s interests.

This radical scenario has profound implications. On one hand, it solves poverty and inequality in principle: if there is enough for everyone, then no one is forced to scrabble for survival. On the other hand, it means the entire social system must adapt. For example, traditional economic incentives (like paying more to workers who sacrifice more) become meaningless when sacrifice is gone investec.com. Even the role of governments would change: with superabundance, the need for large welfare systems shrinks because no one needs a subsidy to stay alive – basic income becomes universal and automatic. Social hierarchies based on wealth or ownership would vanish; difference in lifestyle could only arise from personal choices or non-economic talents (artistic skill, humor, physical endurance, etc.).

In short, a fully automated economy would be utterly different from what we know. One commentator describes the world after robot superabundance as almost “inhuman” in the sense that it violates today’s assumptions about sacrifice and work investec.com. Humans would be liberated from compulsory labor; instead of enduring drudgery for pay, people might instead focus on joy, creativity, and human relationships. The worst outcome critics worry about – hoards of idle people – would be offset by opportunity: if machines can do everything, people could devote themselves to the things they truly love. As one writer puts it, citizens would “do what they love to do without monetary rewards” investec.com – painting, teaching, inventing, caring for others – simply because life needs could already be met. In that sense, each person’s value to society shifts from economic productivity to whatever brings meaning or beauty.

It is natural to wonder: is such a world even possible? Skeptics note that technology alone does not guarantee distribution; politics and human nature still matter ssir.org worldbuilding.stackexchange.com. However, the very fact that superabundance solves the material problems means we can tackle inequality by choice, not by necessity. Even the principle of property changes. If holding onto resources for future use is pointless (since there is always more), then saving and investing solely for profit makes no sense investec.com. In effect, “protecting property rights to encourage savings and investment will also have served its function” investec.com. Humans would no longer define themselves as “workers” or “owners” but as members of a free society, choosing how to enrich each other’s lives.

Rediscovering Meaning and Purpose

With material needs met, what do people live for? This question lies at the heart of the optimistic vision. Social scientists and philosophers note that in scarcity societies, work and wealth acquisition are sources of meaning by necessity. But as one recent psychological review explains, in post-scarcity societies the relationship between work, survival, and meaning transforms completely frontiersin.org. When survival is no longer at stake, humans expect deeper fulfillment from their activities. Work stops being valuable simply because it pays the bills – instead, people seek intellectual, social, and emotional satisfaction. The review observes that when basic needs are easily met, “having a job... that is not perceived as intellectually, emotionally, and socially fulfilling can be regarded as meaningless” frontiersin.org. In fact, the authors point out, we already see this effect: after the pandemic, many people have begun quitting “quality” jobs (well-paid by old standards) to pursue a better balance between life quality and personal calling frontiersin.org. In other words, affluence breeds a hunger for purpose.

Empirical evidence backs this up. People in wealthier countries – where shortage is less extreme – report that the most important things in life are not material. They value relationships, creativity, learning, and spirituality higher than income. When survival is assured, work often becomes a choice, not an obligation. Global surveys find that above a certain income threshold, additional money has diminishing returns on happiness; instead, non-material factors dominate well-being. Thus, even today, as AI begins making daily goods cheaper (smartphones, on-demand learning, telemedicine), many of us are shifting goals: career satisfaction, social impact, and personal growth matter more than ever. A post-scarcity future would only accelerate this trend.

Pragmatically, what might people do with unprecedented free time and resources? Imagine that everyone has the equivalent of a comfortable retirement stipend, but with the energy of youth. People could dedicate themselves to lifelong learning – studying philosophy, science, arts, or simply whatever puzzles them. They could revive the ancient ideal of the “universal scholar.” They could also dive into creative endeavors: writing novels, composing music, building things, or exploring nature and sports, with no need to monetize their hobbies. Others might focus on community service: volunteering in education, healthcare, or caring for the elderly and vulnerable, purely out of compassion rather than wage. Still others would turn to entrepreneurship of ideas – starting social projects, building open-source technology, or developing new art forms – driven by passion, not profit.

We can summarize some possible human pursuits in superabundance:

Education and Research: Freed from survival work, individuals can devote themselves to learning and discovery rossdawson.com. With unlimited educational resources (AI mentors, open data, etc.), people could explore any subject deeply, from physics to history to art.
Arts and Creativity: Painting, writing, performing, crafting – artistic expression could flourish as people pursue crafts purely for joy. Artists would work because they love creation, not because they need income.
Community and Service: With basic needs covered, many would choose to help others. Society could see a renaissance of volunteering, mentorship, and caregiving. For example, skilled individuals might spend part of their time teaching underprivileged youth, building communal gardens, or caring for the sick, motivated by empathy rather than wages.
Spiritual and Personal Growth: Crucially, people would have the freedom to cultivate their inner lives. They could meditate, pray, or engage in spiritual study with leisure time. They might travel to experience cultural exchange or devote themselves to lifelong personal development and health. In some traditions, this is akin to finally having time for Sabbath or monastic contemplation.

Many thinkers anticipate exactly this: as Bucky Fuller quipped, once machines do the work we used to, the “true business of people” becomes reclaiming their educations and curiosities rossdawson.com. Instead of dutifully punching a clock, humanity will be “back in the school of life,” guided by desire rather than necessity.

To be clear, superabundance does not automatically ensure that everyone knows how to spend their time well. There could be an initial vacuum of purpose when old routines disappear. Some may experience confusion or even resentment. But history teaches that humans are adaptable: whenever a job is lost, people usually find new roles over time. The difference here is that instead of scrambling for new jobs, people scramble for meaning. This search can take society in many creative directions, from a boom in volunteer organizations to the flowering of new philosophies.

Choosing Love Over Discord

The biggest question of all in a superabundant world is a social one: How will we treat each other? With no shortage of goods to fight over, old conflicts over resources should disappear. But that does not mean conflict vanishes entirely. Without material pressures, the roots of human friction will be psychological or emotional rather than economic. We must ask: will people become isolated and envious, or will a new spirit of cooperation flourish?

Many believe the answer lies in a fundamental choice between love and hostility. When we no longer blame poverty or competition for our problems, the only cause of strife left is human nature itself. In this context, empathy and love become society’s most precious resources. Actually, some modern philosophers argue that suffering and scarcity have historically given humans purpose – so without them, humanity must consciously choose a higher path.

Religious and ethical traditions offer guidance here. For example, Christian theology envisions all people as part of one “Mystical Body” governed by love religiousfreedomandbusiness.org. Buddhism teaches “interbeing” – the idea that all beings are interconnected and dependent on each other. Judaism emphasizes “covenantal responsibility” – being accountable for what we create religiousfreedomandbusiness.org. Even Hindu thought speaks of the divine essence in everything religiousfreedomandbusiness.org. Together these traditions suggest that in a world where survival is assured, our highest work is to care for one another and honor the sacredness of life.

Practically speaking, a superabundant society might actually see less crime overall. Many modern crimes are driven by need or envy – if poverty is eliminated, those motives disappear. Research in world-building scenarios shows that while violent crimes (rooted in rage, psychology, or ideology) might not vanish entirely, everyday theft and petty crimes would likely plummet when nobody “needs” money worldbuilding.stackexchange.com. With fewer reasons to hate, people might focus on enriching each other’s lives. The only “power struggle” left is over love: who cares more, who forgives more, who uplifts others. In that sense, the age-old choice becomes stark: do we build a culture of empathy, compassion, and creativity, or do we let boredom, nihilism, or resentment win?

The contrast is encapsulated by a famous phrase: in a truly free world, humans are left to “kill each other or love each other.” This stark choice has been noted by thinkers who see technology eliminating old excuses for conflict. On one hand is the risk of downward spiral – greed for power, tribalism, or distraction. On the other hand is the promise of upward transformation – growth in altruism, faith, and self-realization. Leaders like Martin Luther King Jr. envisioned a “beloved community” where people of all races and backgrounds care for one another’s well-being. In a tech-powered post-scarcity era, such a community becomes more than just an ideal – it’s perhaps the only sustainable path. After all, if no one has to work to survive, the only justification for harm is if we choose to hurt. Thus, our task is to choose love and cooperation as the default.

The New Economy of the Soul

As our attention shifts from filling bellies to filling souls, traditional economic measures (like GDP) become less relevant. What “counts” in society becomes what contributes to collective meaning, not what drives profit. We can think of this as a new “economy of meaning.” Instead of trading dollars, people trade dedication to ideals, acts of service, and expressions of creativity. Friendships, communities, and shared values become the real currency.

Already, some economists and thinkers are exploring ideas like the “sharing economy” or “collaborative commons,” where ownership gives way to access and contribution ssir.org. In an extreme case, everyone becomes a kind of “micro-entrepreneur of meaning”: we create art, knowledge, or care projects not to sell them, but to share them. Virtual currency might persist in some form (perhaps to ration very unique experiences or luxuries), but the vast majority of human effort would flow toward universally enriching activities.

Crucially, this shift also revives the central role of values and purpose. With material production automated, society would invest more of its resources into fields like ethics, philosophy, and religion. Questions like “Why are we here?” or “What is the best use of our time?” become everyday concerns. Spirituality – broadly construed – may experience a renaissance. People freed from day-to-day survival often feel a natural longing to connect with something greater than themselves, whether that is God, the universe, or the community. Studies show that when people’s material needs are secure, they invest more in religion, arts, and culture as ways to create meaning.

In fact, some modern manifestos argue that the post-tech era needs to explicitly reintegrate spirituality into human affairs. The “InterIntelligence” movement, for instance, asserts that cutting-edge technologies should be built on the wisdom of spiritual traditions religiousfreedomandbusiness.org. They advocate designing AI to “support and enhance our communion [and] our interrelationships” religiousfreedomandbusiness.org, not just to optimize tasks. In practical terms, this could mean educational platforms that blend intellectual learning with moral and spiritual wisdom, or community networks that encourage virtue as much as productivity. One author even calls for “monastic engineers, imam coders, rabbi designers, [and] dharma ethicists,” people who build technology as if the sacred still matters religiousfreedomandbusiness.org.

For believers in God, this new context can be profoundly meaningful. When every person’s earthly needs are met, the age-old mission of deepening one’s relationship with the Divine comes to the fore. Scriptures from many faiths describe a future where humans live in abundance under God’s care. For example, Christian hope looks to a time when God’s kingdom means “every tear will be wiped away” and all hunger and poverty are gone. In our present reality, such promises seem distant; but in a future of superabundance they become imaginable. A platform dedicated to helping people connect with God would fit naturally into that scenario: with the freedom of time and resources, spiritual growth might become the new priority for many. People would ask: “Now that I don’t have to work for my needs, how can I serve others and fulfill God’s purposes?”

This shift also addresses the human tendency toward victimhood. In scarcity, blaming others or circumstances is common. But if machines have eliminated poverty and drudgery, there are no material excuses left – only our own choices and attitudes. Some commentators suggest that without external struggles, society will increasingly see the line between communities who love and those who despair. In this vacuum, messages that emphasize personal responsibility, service, and spiritual connection are more vital than ever. In other words, we are freed from needing enemies; the only battle left is how to love fully.

Importantly, even secular society would likely invest more in ethics and community. Imagine governments funding art, research, and well-being programs instead of traditional welfare. With superabundant productivity, the tax base would be enormous, potentially making ultra-generous public services feasible. This could include not just material care (free housing, food, healthcare) but also psychological and moral education – teaching people how to live well in freedom. For example, programs might teach the “art of life” (as John Maynard Keynes suggested) so that people can learn wisdom, empathy, and joy outside of work.

Reclaiming the Soul of Society

All of the above suggests one central conclusion: Technology alone is not enough. To truly thrive, humanity will need to anchor this material revolution in values that nurture our souls. Every major faith tradition has something to say about abundance and purpose:

Christianity teaches that the ultimate measure of life is love and service, not wealth. It calls the community of believers the “Mystical Body” governed by love religiousfreedomandbusiness.org. In a post-scarcity age, this means fulfilling the command to love one’s neighbor without concern for personal gain.
Islam places deep emphasis on intention (niyyah) and generosity (zakat). With surplus wealth, charitable giving could ensure that even more people are supported, and every act becomes part of a larger intention to do good religiousfreedomandbusiness.org.
Judaism teaches that we are “accountable for what we make”religiousfreedomandbusiness.org, implying that creating a just world is a collective responsibility. In abundance, this means sharing resources so that “no person will be short of anything to accompany their leisure” investec.com.
Hinduism and Buddhism speak of inner fulfillment and compassion. When outer needs vanish, they urge seeking the divine within and practicing compassionate detachment. For example, the idea of “interbeing” reminds us that individual welfare is tied to all beings. If machines give us all we need, our job is to spread well-being to everyone.

Secular philosophies echo this. Humanist thinkers argue that with infinite choices, the only rational purpose left is to maximize human flourishing – for oneself and others. They predict a boom in fields like psychology, arts, and civic life. Even economic schools of thought like Universal Basic Income (UBI) align with some of these ideas by decoupling income from work and encouraging people to pursue their own callings.

In practice, the transition to this new era would require intentional leadership and cultural change. We will have to redefine success not as profit or status, but as contribution and character. For instance, one manifesto calls for “building AI and society with reverence for mystery and limit” religiousfreedomandbusiness.org, meaning we should recognize that some things (like human love and spirituality) transcend algorithms. It urges engaging faith and community leaders as partners in shaping technology – “faith leaders as co-creators, not customers” religiousfreedomandbusiness.org – to ensure that growth of capability is matched by growth of wisdom.

The choice is ours. Like any great liberation, the age of AI and superabundance carries risk as well as promise. We could misuse superabundance to indulge selfishness or to control others (for example, by over-surveilling or editing minds). Or we can use this gift to cultivate our highest virtues. One poignant warning from the manifestos is that without the sacred, “AI becomes intelligence without interbeing, power without prayer” religiousfreedomandbusiness.org. In other words, purely technical mastery is hollow if it ignores human values. If instead we choose to build “prophetic technologists” and “monastic engineers” who integrate faith and ethics into innovation religiousfreedomandbusiness.org, we will harness superabundance to create a truly human future.

Conclusion: A Love-Filled Future

In summary, the next few decades could bring a revolution unlike any other. Imagine a world where energy is clean and free, where robots perform our everyday chores, and where AI provides wisdom to every corner of the planet. The cost of living declines toward zero, and every person has more time, knowledge, and resources than ever before. In that world, we will no longer need to earn a living or compete for basic needs. Instead, we will ask deeper questions: What legacy do I want to leave? How will I grow as a human and as a soul?

Media and many analysts today focus on the perils of AI – the jobs lost, the new inequalities, and even apocalyptic visions. Those concerns are not baseless and deserve attention. But an equally powerful story is that of potential liberation and abundance. If led wisely, we can steer technology to provide comfort and plenty for all. The true challenge then becomes moral and spiritual: will we fight over leftovers, or will we band together in love?

Even in the most optimistic scenario, nothing about human nature is guaranteed. Prosperity does not automatically make us kind. But when everyone’s material needs are met, our society will have the luxury to enforce the idea that love and kindness are the only currency that matters. Laws, education, and culture will have to evolve to value empathy, creativity, and service above greed and hate. People of faith and conscience will naturally rise to the occasion – this is why a movement that centers on our connection to God (or to our deepest values) becomes so important now.

When hunger and toil disappear, the space they leave will be filled by the human spirit. The same folks who once spent their lives battling scarcity will turn to building stronger families, communities, and inner lives. A faith-oriented platform will make sense because it addresses the ultimate question: What do we live for when we don’t have to survive? In the words of an envisioned manifesto, “the future belongs not to the fastest, but to the deepest.” A true age of superabundance could very well be one of deeper love, purpose, and spiritual awakening – if we choose that path. religiousfreedomandbusiness.org religiousfreedomandbusiness.org.