Beyond Simulation. Reexamining the Biblical Blueprint of Reality
In this article, we explore the nature of reality, looking at a few striking parallels between simulation theory, the Bible, and Jewish thought. Is it possible this new idea on reality is not so new after all?
“We are almost certainly living in a computer simulation.” These are not my words—this was stated in the Abstract of Nick Bostrom's paper, "Are You Living in a Computer Simulation?"
The Simulation Hypothesis—also known as Simulation Theory—suggests that our conscious reality, that is, all that we perceive—is not fundamental. This implies that our physical world is simply an interface for a higher reality that we are unable to perceive.
“the space-time continuum we seem to inhabit is not fundamental but an approximation of something deeper”¹
While the scientific community has had some mixed feelings, simulation theory has gained traction and increased support in the last few years in the domains of neuroscience, physics, computer science, and mathematics.
The primary claim of the Simulation Theory is that the space-time existence we live and function in is more like a complex Virtual Reality program. Though it feels incredibly real and—on one level, is very real—our physical reality adheres to a pattern of complex mathematics, similar to programming, and hints that there remains a higher reality.
This is an exciting, potentially unsettling concept for some, but this is not a new idea.
Many ancient cultures share the assumption that our physical world is not the ultimate or "base" reality. Present in many Eastern religions is the idea that there is an incomprehensible, infinite source behind all that we see and feel. These ideas are also present throughout the Bible and Rabbinic tradition.
Biblical Tradition
The Torah hints that there is more beyond this physical existence, thus the Sages have long assumed the belief that our physical world is not the fundamental reality.
Even the idea that the world is built upon a kind of programming language is reflected throughout the Rabbinic literature. The Midrash² tells us that it was through the Torah that G_D created the world.
Some aspects of Jewish tradition have regarded the letters of the Hebrew aleph-bet as a kind of source code³ operating behind creation.
The Introduction to the Zohar⁴ shares how the Creator carefully selected and utilized each letter for its unique contribution to creation. Thus, through the Hebrew letters, everything was created, formed, and continues to be renewed with an imperceptible refresh rate.
Though it was short-lived, Adam and Eve experienced some degree of higher reality upon their creation. However, after the sin in the Garden, no other human has experienced it since. The aftermath of sin has fundamentally transformed and downgraded all of creation, leaving us in a state of deficiency and entropy⁵.
Moses was given a glance at this higher reality—which appeared to him in the form of a Kingdom—when he received the Torah at Sinai. It was from that blueprint that the Tabernacle and Temples were built.
Ezekiel saw a throne and a few otherworldly entities in his vision, as did Isaiah, all of it incomprehensible to 3-dimensionally-bound creations.
In the Sermon on the Mount, Jesus references a higher existence to be inherited by the poor and humble at some point in the [redeemed] future. Paul describes his trip to the "Third Heaven⁶," and the author of Hebrews tells us that our visible reality is downstream from an "invisible one"⁷.
What is the Purpose?
If this world is a simulation, some may ask, "What is the point? Are we powerless within this programmed reality?" While the science community is not necessarily concerned with the purpose, the Sages share some insight that is instructive:
This world is like a hallway to the World to Come. Prepare yourself in the hallway that you may enter into the banquet hall. - Pirkei Avot 4:16
We are neither trapped, nor powerless. Our world is based on participation, where our actions, words, and thoughts matter and have the power to deeply influence outcomes.
Our physical world is not to be escaped—we are to use our physicality as a tool, aligning it with the higher reality.
This represents the primary aim of spiritual refinement and all disciplines, such as repentance, observing Mitzvot, avoiding negative prohibitions, performing acts of kindness, and engaging in soul refinement (Mussar)⁸.
The Kabbalah builds upon these ideas, seeking ways to optimize our lower reality by drawing down Divine energy—blessings—into the world while seeking to avoid the negative outcomes of human error.
This Changes Things
If indeed our world is a kind of simulation, an interface for the soul to interact in 3D space-time, this has the power to reframe inexplicable events. Perhaps our trials and struggles are part of this higher programming that our soul requires for development.
This may give us a new model from which to view world events and personal tribulations, adding a higher possibility to our life experiences. A recent favorite quote of mine states:
"If we assume that everything that happens to us is happening in space-time and that space-time is the fundamental reality, then we are going to be confused. What we’re seeing is that space-time is just a visualization tool we’re using for things that are happening outside of space and time." - Donald D. Hoffman. American cognitive psychologist and Popular Science author
A Convergence of Torah and Science
We've entered a new era, one that was foreseen. The school of The Vilna Gaon is credited with having seen the writing on the wall. Their position was that the sciences would eventually open the gates for the revelation of Torah when the world was ready to grasp these concepts, ahead of the Messianic era.
While mainstream science tends to lag behind the latest research, the cutting-edge of Modern science is rapidly taking its place, in G_D's plan conforming to, and even helping to unlock ideas that have existed in Jewish thought for millennia.
In a relatively unknown meeting between Albert Einstein and Rav Abraham Kook in 1923, the two discussed Einstein's theories. Though Einstein was not keen on matters of a spiritual nature, Rav Kook assured him:
"A scientist who deals with the laws of nature is dealing with the spiritual world as well."⁹
The synthesis of these perspectives offers a compelling bridge between faith and science, allowing ancient ideas to come to life in a new way, and providing access to the secrets of the Torah for those who can grasp them both.
If our reality is a simulation, then the Torah is our user manual. Mitzvot, Mussar, and repentance are the tools that enable us to align with the source code of truth and the World to Come.
In the end, the question for me is not whether (or not) we are in a simulation—but how we choose to live within it.
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Notes:
¹ "The Thought Experiments That Fray the Fabric of Space-Time." Mark Belan and Charlie Wood https://www.quantamagazine.org/the-thought-experiments-that-fray-the-fabric-of-space-time-20240925/
² Midrash Rabbah Genesis 1:1
⁴ Introduction to the Zohar 6
⁵ "Once Adam HaRishon sinned, everything underwent a great transformation." - Ramchal. Derech Hashem Part 1 3:8
⁷ “By faith we understand that the universe was created by the word of God, so that what is seen was not made out of things that are visible.”Hebrews 11:3
⁹ The Secret Doctrine of the Gaon of Vilna. Page 215. R. Bakst. See: https://www.thehiddenorchard.com/new-old-age-of-science/
