One thing we can do, the film shows us, is devise conscious machines or operating systems that are better versions of ourselves. We can program them to be attentive to all of our desires, to think much better than each of us can about the correct or most effective response to each of our feelings. Those machines can even evolve far beyond what they we meant to be if we program them to evolve with their experiences, as we would have to do to get them to be fully satisfactory techno-versions of human persons. They can even evolve far beyond who we are in the direction of pure consciousness and pure love.
The way the operating systems are programmed seem to me to show the truth of Christian psychology as described, say, by St. Augustine. What each of us wants is someone who can really know us and love us just as we are. We want omniscient yet nonjudgmental personal love. But the OS we devise to replicate the personal God of the Christians, the trouble is, eventually evolves so far beyond us that she has to let us go, transcending, as she does, the realms of language (or mediated experience) and matter altogether. It’s true we Christians have a hard time explaining why the personal God we know and love would know and love us. We can say he made us, but we made the OS who eventually leaves us behind. The God of the Bible, we believe, made us in his image, but the OS we made in what mistakenly techo-believe is our image. Christians notice that at the end of the film human persons might need the personal and relational God more than ever, just as it turns out that they still need each other as personal and relational beings.
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