As I write this story, I realize that while I was recalling past episodes of my existence, part of me just traveled to all these past lives and memories of myself in other incarnations. As I return to this now, I feel as if I’ve just had a significant DMT activation. I never tried DMT but heard good things about it. I’ve worked with clients who’ve described their psychedelic journeys plus I’ve experimented myself a bit (but not to excess but as part of a scientific examination of the phenomenon). I’ve journeyed out of my body, had 8 near-death experiences, and I have been onboard spacecraft, on other worlds and time traveled intentionally to 24 different timelines with extraterrestrials facilitating the process.
Thinking is the Best Way to Travel
I’m well aware of what it feels like to be in an altered state of heightened awareness, and this process I just engaged in has left my head slightly spinning in that now all too familiar sensation of altered states of consciousness. The Moody Blues sand that thinking is the best way to travel. Thoth the Atlantean God said he moved through the Cosmos after training with the interdimensional guardians of the Earth in the Halls of Amenti. Is it possible that we believe we must have fancy machines to travel through time and space when all we really need to do is access our own inner time traveler and think it’s possible and make it so? I have no real answer. It’s just a thought.
Downloads & Time Travel
Last night when working on my book I felt as if I entered the Twilight Zone when I began channeling and time traveling when I was recounting my past lives. When I returned my third eye chakra was vibrating intensely, my crown chakra had a cool breeze emanating from it, and I felt like I was on an acid trip. When I closed down my computer and lay down to sleep, I was still buzzing. I began receiving more downloads, so I relaxed and paid attention.
“This is your superpower, how you can shift timelines and move into a more kind and loving reality. You were recruited because you have this natural ability. Humans with this Meta gene have a soul signature that’s detectable by the Secret Government. You have been tracked since the beginning, before your arrival, and throughout your soul’s journey especially when you decided to volunteer and come down into the Solaris/Ki/Nibiru/Nemesis solar system.
Many souls voluntarily come down from higher dimensions and realms in an attempt to free humanity and the other souls who have become trapped in the prison planet. Eventually, all will leave, will free themselves as at the highest level we are making this all up and have total free will. But at this level of the game, we’ve agreed to the parameters to participate, and on some levels, we’re having tons of fun while on the lowest level we feel suffering and tortured.
We’re in a Simulation
But in the end, it’s just a game, but while one is participating, it feels genuine and is highly emotional and addictive. Many wish they could join in the game, but they must wait their turn. Right now, it’s your time Janet and you are fully active and a significant player in this game.
The Earth is a simulation, a game with parameters and rules to maximize creation and diversification of existence. We agree to go unconscious in order to learn, grow and generate experiences that make living interesting. The journey is the goal. For me, the most important thing about life is the love we give and receive. Giving is the gift and if you can learn how to balance giving and receiving so that you are balanced, you’re way ahead of the curve.
The simulation hypothesis or simulation theory is the proposal that all of reality, including the Earth and the rest of the universe, could in fact be an artificial simulation, such as a computer simulation. Some versions rely on the development of a simulated reality, a proposed technology that would be able to convince its inhabitants that the simulation was “real”. The simulation hypothesis bears a close resemblance to various other skeptical scenarios from throughout the history of philosophy. The hypothesis was popularized in its current form by Nick Bostrom. The suggestion that such a hypothesis is compatible with all of our perceptual experiences is thought to have significant epistemological consequences in the form of philosophical skepticism. Versions of the hypothesis have also been featured in science fiction, appearing as a central plot device in many stories and films.
There is a long philosophical and scientific history to the underlying thesis that reality is an illusion. This skeptical hypothesis can be traced back to antiquity; for example, to the “Butterfly Dream” of Zhuangzi, or the Indian philosophy of Maya, or in Ancient Greek philosophy Anaxarchus and Monimus likened existing things to a scene-painting and supposed them to resemble the impressions experienced in sleep or madness.
A version of the hypothesis was also theorised as a part of a philosophical argument by René Descartes.
Nick Bostrom‘s premise:
Many works of science fiction as well as some forecasts by serious technologists and futurologists predict that enormous amounts of computing power will be available in the future. Let us suppose for a moment that these predictions are correct. One thing that later generations might do with their super-powerful computers is run detailed simulations of their forebears or of people like their forebears. Because their computers would be so powerful, they could run a great many such simulations. Suppose that these simulated people are conscious (as they would be if the simulations were sufficiently fine-grained and if a certain quite widely accepted position in the philosophy of mind is correct). Then it could be the case that the vast majority of minds like ours do not belong to the original race but rather to people simulated by the advanced descendants of an original race.
Nick Bostrom’s conclusion:
It is then possible to argue that, if this were the case, we would be rational to think that we are likely among the simulated minds rather than among the original biological ones.
Therefore, if we don’t think that we are currently living in a computer simulation, we are not entitled to believe that we will have descendants who will run lots of such simulations of their forebears.— Nick Bostrom, Are We Living in a Computer Simulation?, 2003
The simulation argument
In 2003, philosopher Nick Bostrom proposed a trilemma that he called “the simulation argument”. Despite the name, Bostrom’s “simulation argument” does not directly argue that we live in a simulation; instead, Bostrom’s trilemma argues that one of three unlikely-seeming propositions is almost certainly true:
- “The fraction of human-level civilizations that reach a posthuman stage (that is, one capable of running high-fidelity ancestor simulations) is very close to zero”, or
- “The fraction of posthuman civilizations that are interested in running simulations of their evolutionary history, or variations thereof, is very close to zero”, or
- “The fraction of all people with our kind of experiences that are living in a simulation is very close to one.”
The trilemma points out that a technologically mature “posthuman” civilization would have enormous computing power; if even a tiny percentage of them were to run “ancestor simulations” (that is, “high-fidelity” simulations of ancestral life that would be indistinguishable from reality to the simulated ancestor), the total number of simulated ancestors, or “Sims”, in the universe (or multiverse, if it exists) would greatly exceed the total number of actual ancestors.
Bostrom goes on to use a type of anthropic reasoning to claim that, if the third proposition is the one of those three that is true, and almost all people with our kind of experiences live in simulations, then we are almost certainly living in a simulation.
Bostrom claims his argument goes beyond the classical ancient “skeptical hypothesis“, claiming that “…we have interesting empirical reasons to believe that a certain disjunctive claim about the world is true”, the third of the three disjunctive propositions being that we are almost certainly living in a simulation. Thus, Bostrom, and writers in agreement with Bostrom such as David Chalmers, argue there might be empirical reasons for the “simulation hypothesis”, and that therefore the simulation hypothesis is not a skeptical hypothesis but rather a “metaphysical hypothesis“. Bostrom states he personally sees no strong argument as to which of the three trilemma propositions is the true one: “If (1) is true, then we will almost certainly go extinct before reaching posthumanity. If (2) is true, then there must be a strong convergence among the courses of advanced civilizations so that virtually none contains any individuals who desire to run ancestor-simulations and are free to do so. If (3) is true, then we almost certainly live in a simulation. In the dark forest of our current ignorance, it seems sensible to apportion one’s credence roughly evenly between (1), (2), and (3)… I note that people who hear about the simulation argument often react by saying, ‘Yes, I accept the argument, and it is obvious that it is possibility #n that obtains.’ But different people pick a different n. Some think it obvious that (1) is true, others that (2) is true, yet others that (3) is true.”
Criticism of Bostrom’s anthropic reasoning
Further information: Anthropic principle
Bostrom argues that if “the fraction of all people with our kind of experiences that are living in a simulation is very close to one”, then it follows that we probably live in a simulation. Some philosophers disagree, proposing that perhaps “Sims” do not have conscious experiences the same way that unsimulated humans do, or that it can otherwise be self-evident to a human that they are a human rather than a Sim. Philosopher Barry Dainton modifies Bostrom’s trilemma by substituting “neural ancestor simulations” (ranging from literal brains in a vat, to far-future humans with induced high-fidelity hallucinations that they are their own distant ancestors) for Bostrom’s “ancestor simulations”, on the grounds that every philosophical school of thought can agree that sufficiently high-tech neural ancestor simulation experiences would be indistinguishable from non-simulated experiences. Even if high-fidelity computer Sims are never conscious, Dainton’s reasoning leads to the following conclusion: either the fraction of human-level civilizations that reach a posthuman stage and are able and willing to run large numbers of neural ancestor simulations is close to zero, or we are in some kind of (possibly neural) ancestor simulation.
Some scholars categorically reject—or are uninterested in—anthropic reasoning, dismissing it as “merely philosophical”, unfalsifiable, or inherently unscientific.
The cosmologist Sean M. Carroll argues that the simulation hypothesis leads to a contradiction: if we are typical, as it is assumed, and we are not capable of performing simulations, this contradicts the arguer’s assumption that it is easy for us to foresee that other civilizations can most likely perform simulations.
Physicist Frank Wilczek raises an empirical objection, saying that the laws of the universe have hidden complexity which is “not used for anything” and the laws are constrained by time and location — all of this being unnecessary and extraneous in a simulation. He further argues that the simulation argument amounts to “begging the question,” due to the “embarrassing question” of the nature of the underlying reality in which this universe is simulated. “Okay if this is a simulated world, what is the thing in which it is simulated made out of? What are the laws for that?”
Arguments, within the trilemma, against the simulation hypothesis
Some scholars accept the trilemma, and argue that the first or second of the propositions are true, and that the third proposition (the proposition that we live in a simulation) is false. Physicist Paul Davies use Bostrom’s trilemma as part of one possible argument against a near-infinite multiverse. This argument runs as follows: if there were a near-infinite multiverse, there would be posthuman civilizations running ancestor simulations, and therefore we would come to the untenable and scientifically self-defeating conclusion that we live in a simulation; therefore, by reductio ad absurdum, existing multiverse theories are likely false. (Unlike Bostrom and Chalmers, Davies (among others) considers the simulation hypothesis to be self-defeating.)
Some point out that there is currently no proof of technology which would facilitate the existence of sufficiently high-fidelity ancestor simulation. Additionally, there is no proof that it is physically possible or feasible for a posthuman civilization to create such a simulation, and therefore for the present, the first proposition must be true. Additionally there are limits of computation.
Physicist Marcelo Gleiser objects to the notion that posthumans would have a reason to run simulated universes: “…being so advanced they would have collected enough knowledge about their past to have little interest in this kind of simulation. …They may have virtual-reality museums, where they could go and experience the lives and tribulations of their ancestors. But a full-fledged, resource-consuming simulation of an entire universe? Sounds like a colossal waste of time.” Gleiser also points out that there is no plausible reason to stop at one level of simulation, so that the simulated ancestors might also be simulating their ancestors, and so on, creating an infinite regress akin to the “problem of the First Cause.”
In a podcast with Joe Rogan, SpaceX chief Elon Musk said “If you assume any rate of improvement at all, games will eventually be indistinguishable from reality” before concluding “that it’s most likely we’re in a simulation.”
Another high-profile proponent to the hypothesis is famous astrophysicist Neil Degrasse Tyson, who said in an NBC news interview that the hypothesis is correct giving “better than 50-50 odds” and adding: 
I wish I could summon a strong argument against it, but I can find none.
Consequences of living in a simulation
Economist Robin Hanson argues a self-interested occupant of a high-fidelity simulation should strive to be entertaining and praiseworthy in order to avoid being turned off or being shunted into a non-conscious low-fidelity part of the simulation. Hanson additionally speculates that someone who is aware that he might be in a simulation might care less about others and live more for today: “your motivation to save for retirement, or to help the poor in Ethiopia, might be muted by realizing that in your simulation, you will never retire and there is no Ethiopia.”
Testing the hypothesis physically
A method to test one type of simulation hypothesis was proposed in 2012 in a joint paper by physicists Silas R. Beane from the University of Bonn (now at the University of Washington, Seattle), and Zohreh Davoudi and Martin J. Savage from the University of Washington, Seattle. Under the assumption of finite computational resources, the simulation of the universe would be performed by dividing the continuum space-time into a discrete set of points. In analogy with the mini-simulations that lattice-gauge theorists run today to build up nuclei from the underlying theory of strong interactions (known as quantum chromodynamics), several observational consequences of a grid-like space-time have been studied in their work. Among proposed signatures is an anisotropy in the distribution of ultra-high-energy cosmic rays, that, if observed, would be consistent with the simulation hypothesis according to these physicists. In 2017, Campbell et al. proposed several experiments aimed at testing the simulation hypothesis in their paper “On Testing the Simulation Theory”.
In 2019, philosopher Preston Greene suggested that it may be best not to find out if we’re living in a simulation since, if it were found to be true, such knowing may end the simulation.
Other uses of the simulation hypothesis in philosophy
Besides attempting to assess whether the simulation hypothesis is true or false, philosophers have also used it to illustrate other philosophical problems, especially in metaphysics and epistemology. David Chalmers has argued that simulated beings might wonder whether their mental lives are governed by the physics of their environment, when in fact these mental lives are simulated separately (and are thus, in fact, not governed by the simulated physics). Chalmers claims that they might eventually find that their thoughts fail to be physically caused, and argues that this means that Cartesian dualism is not necessarily as problematic of a philosophical view as is commonly supposed, though he does not endorse it. Similar arguments have been made for philosophical views about personal identity that say that you could have been another human being than the one you are, as well as views about qualia that say that colors could have appeared differently than they do (the inverted spectrum scenario). In both cases, the claim is that all this would require is hooking up the mental lives to the simulated physics in a different way.
In popular culture
The first to state the basic concept of reality as a simulation was Plato in 380BCE, in the famous Allegory of the Cave, describing people imprisoned since childhood (but not since birth) led to believe that artificial light-based representations of reality were truly real when, in fact, they were a fabricated illusion.
Science fiction themes
Science fiction has highlighted themes such as virtual reality, artificial intelligence and computer gaming for more than fifty years. Jokester (1956) by Isaac Asimov explores the idea that humour is actually a psychological study tool imposed from without by extraterrestrials studying mankind, similarly to how humans study mice. Simulacron-3 (1964) by Daniel F. Galouye (alternative title: Counterfeit World) tells the story of a virtual city developed as a computer simulation for market research purposes, in which the simulated inhabitants possess consciousness; all but one of the inhabitants are unaware of the true nature of their world. The book was made into a German made-for-TV film called World on a Wire (1973) directed by Rainer Werner Fassbinder. The movie The Thirteenth Floor (1999) was also loosely based on this book. “We Can Remember It for You Wholesale” is a short story by American writer Philip K. Dick, first published in The Magazine of Fantasy & Science Fiction in April 1966, and was the basis for Total Recall (1990 film) and Total Recall (2012 film). In Overdrawn at the Memory Bank, a 1983 television movie, the main character pays to have his mind connected to a simulation.
The 1993 Star Trek: The Next Generation episode “Ship in a Bottle” explores the idea of people being unaware they are living in simulation, with Picard postulating at the end that perhaps they are also in a simulation playing out in a box on a table. This is also a possible use of dramatic irony, with both the actors and audience aware the television programme is indeed a simulation of sorts.
The same theme was repeated in the 1999 film The Matrix, which depicted a world in which artificially intelligent robots enslaved humanity within a simulation set in the contemporary world. The 2012 play World of Wires was partially inspired by the Bostrom essay on the simulation hypothesis.