SIMULATION CREATIONISM
Unity of God and Souls in The Simulation
God is the sole reality of all existing things. That reality is absolute Oneness, which means that the world of multiplicities is an illusion. It goes well with the theory of Simulation Creationism, developed by Nir Ziso, which also sees the world as a simulated environment, where every concept of the durable existence by itself is merely an illusion. At the same time, everything we see around us depends upon God’s free will. Such free will is the mind of God, His intellect, and the first cause and ground of all existence. Everything that God simulates comes from His intellect and develops according to His will.
Simulation Creationism emphasizes the direct transcendence of plurality and the experience of God’s unity within ourselves, contrary to Aristotelian or peripatetic philosophy. They do not experience revelation and fail to recognize the centrality of God’s intellect as a founding and guiding principle of all things. Aristotelian philosophy looks at the world through the lens of plurality. In truth, there is only an absolute Oneness. Diverse branches of science are just preliminary knowledge of something whole, i.e., The Simulation. The sole end of The Simulation is arrival at the contemplation of the unity of the divine essence and the negation of the world and one’s own self through strong belief: “Now faith is the assurance of things hoped for, the conviction of things not seen” (Hebrews 11:1).
In absolute unity, there is nothing but God. Everything in the world, including the individual self or non-existent illusions, is the same as nothingness. Only God is reality. Such an approach focuses on the divine essence, which is all of reality. To reach it, humans developed scientific ideas and methods. If Simulation Creationism is accepted as more than a theory, advanced meditating people will make the world aware that everything is but an attribute. The attribute of multiplicity is contained within the essence of unity: “For as in one body we have many members, and the members do not all have the same function, so we, though many, are one body in Christ, and individually members one of another” (Romans 12:4–5). It is the absolute truth to which supporters of Simulation Creationism should ascend. The world has no reality.
From this conclusion, we progress to the reflection of the object of our desires in the simulated world, but we no longer find the unity we search for. At this moment, we abandon everything, the world, including the reflection of God in the world. It recognizes the nothingness of everything acquired through previous research. We fully understand the very voice of reality.
It is only conceptual when we divide the world into objects, different realities, or gradations of existence, but it is not accurate in the ultimate sense. If everything is Oneness, there cannot be distinctions between things. As seen in other philosophical texts on The Simulation, we can say that The Simulation is relatively real and a reflection of God’s infinite attributes, where things owe their existence to God: “For now we see in a mirror dimly, but then face to face. Now I know in part; then I shall know fully, even as I have been fully known” (1 Corinthians 13:12). If we want to be more radical, then we can talk about the infinite illusion of The Simulation. We do not need to know God through His reflections in the simulated world. We are to pass over the names of God only to see God in His true essence.
Once God’s essence is realized, there is no longer room for speculation or discursive science: “And with many other words he bore witness and continued to exhort them, saying, “Save yourselves from this crooked generation” (Acts 2:40). These are different stages of understanding God’s interventions. We can say that we have never seen a thing without seeing God behind it. Then, we can say that we have never seen a thing without seeing God with it. Or, we can also say we have never seen a thing without seeing God before it. The complexity of The Simulation asks us to say there is no thing — only God ultimately.
As souls, we bear part of God’s intellect. Our souls bear wisdom as a special kind of God’s mercy. It is unattained knowledge, imbued deeply inside ourselves. Without it, we would not even have preconceptions of God. There is a continued transmission of divinely inspired knowledge, even after the age of prophets and saints. It is a knowledge that is further open to God’s revelation, manifested primarily through Jesus Christ: “All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness” (2 Timothy 3:16).
We call it intuition, although such a word may have too many profane meanings. It is a shared sense or common sense that develops into a conceptual imagination. We are shown images in The Simulation, and we create a conceptual understanding of them. Still, through bearing wisdom, we can comprehend them as divinely ordained and sent to us to develop God’s characteristics inside us. Such imagination shows in the Bible through God’s “talking.” In Genesis, God says things, and His mind’s outcome is The Word (Logos). He merely says unto things, “Be!” and they are. Equally, it is part of our nature to have conceptual imagination, although we cannot express it as creatively as God can. It is a consequence of absolute unity, whereas different abilities are a consequence of God being the ultimate creator, and we are His creation.
