November 17th 2020
Searching for the trace that the inhabitants of other worlds have left in ours is a task as difficult as it is exciting. That same search is already, whether or not it is successful, a pleasure with surprise. Something changes in us by the simple fact of suspecting, seeking, perhaps finding. It is a meticulous task and, at the same time, paranoid. Because, without the constant and firm suspicion, which does not allow itself to be deceived by siren songs, it is impossible to find an impossible one. That is the task of great detectives, spies and real scientists.
Among the many places where we can look for the footprint of other worlds, cultural archaeology stands out. Specifically, religious, mythological and philosophical texts. The only requirement for success in that task is to start from the principle that ancient (and modern) writers had direct or indirect but, in any case, reliable information about those other worlds. And, then, to understand something very simple: that they transmitted that information just as their way of seeing the world allowed them. Exactly as it happens now. I myself was describing the Multilevel Multiverse in metaphysical terms without understanding the exact meaning of what it said until I did not reach enough perspective and, then, I could understand ancient man: myself as a rationalist metaphysicist.
One of the great advantages of Judaism is that it has preserved its religious texts in their entirety. Another, that they faithfully collect, without secular revisions, what “God revealed”. And another, much more important, that its religious texts, myths and legends are the result of a “cultural rapture”, a recollection and synthesis of the great mythologies of the time: the Babylonian (heirs of the great Sumerian) and, especially, the Egyptian.
And there, specifically in Genesis, is where we go to look for the trace of those other worlds.
Then God said: Let there be light. And there was light … God said: let there be expansion …
What kind of world can be created only with words, with language?
Now we know: a virtual, computerized, algorithmic world.
Ancient mythologies do not tell us of the creation of a real, material, continuous world, but of a virtual, simulated, digital one. That is why God or gods do not use only their power, their pure and silent will, nor physical and material means. They use the language… computerized, algorithmic.
It is the (artificial) intelligence and the power of the word (of the programming language) of which the great engineer Ptah uses to create a program of simulation of worlds. To create the world and the gods.
Alguien debió contarle estas cosas a los antiguos egipcios y hebreos. Porque, si no, lo razonable es que hubieran utilizado analogías con procedimientos de su propia cultura para “inventar hipótesis” creacionistas. El torno del alfarero, un huevo cósmico, un sueño divino… Cosas materiales o etéreas presentes en su vida cotidiana, que pudieran ser utilizadas como explicación del origen del Mundo, de los dioses y los hombres. Y ese alguien debía conocer, obviamente, lo que es la informática.
The problem is that we live in a computer simulation that is realistic enough to make us believe that we are in a real world, in the sense of material and continuous (analogical). And that poses us with a seemingly insurmountable difficulty: how can we obtain evidence that disproves our evidence? How can we escape the deception that we are? How can we believe the evidence that we can discover?
The most difficult task for a detective is to overcome his own self-deception, that is, his certainties.
Let’s go back to Genesis.
In the sequence of Creation, the first thing that calls our attention is an apparently anecdotal linguistic distinction: In the first act, it is said that God “created”, and then, in all the others, we speak of “He said”.
1:1 In the beginning God created the heavens and the earth.
1:2 The earth was without form, and void; and darkness was upon the face of the deep, and the spirit of God moved upon the face of the waters.
What does this distinction tell us?
“In the beginning”, that is, before starting to define the game, an engineer created a simulation program that, logically, has no concrete content, no game, but is “without order and emptiness”. Program in which floats or by which moves the “algorithmic” spirit of God-engineer.
From that moment, when we already have a simulation program, we can “play” with it and define the values of a specific world, the Genesis no longer speaks of “creating” but of “saying”.
Clear and simple, isn’t it?
From “Said God” the Genesis no longer tells us the process of “creation” of the program of simulation of worlds “Skies and Earth”, but it describes to us in detail the steps by means of which, following the instructions of the manual, the user-player can configure a concrete world, a Universe, a variant of the Earth or of any other planet… in 6 days.
First step (and first working days).
1:3 God said, “Let there be light,” and there was light.
The player-definer(s) of the concrete world, turned on the program.
1:4 God saw that the light was good, and God separated the light from the darkness.
He checked that the program was working properly and went on to define the initial operating parameters , the initial configuration:
1:5 And God called the light “day” and the darkness “night”.
At this point something happens that is characteristic of every translation of a story into cultural references that are different from those in which it originated. The definition of a computerized process of switching on and configuring the initial parameters is identified with what for them would be a “natural” first step in creating a real world: defining the day and night superimposed on the concepts of switching on (starting the program) and off.
Second step (second day of work)
1:6 And God said, Let there be a firmament in the midst of the waters, which shall separate them one from another.
Let’s notice that it says “in the middle”, that is, it refers to a separation. And what is this separation or first definition that, as we will see, has a very important algorithmic importance?:
1:7 And God made the firmament; and he divided the waters under the firmament from the waters above the firmament. And so it was.
Here we are explained how the simulation program, for the sake of greater algorithmic efficiency, defines two computer spaces: on the one hand, that of the Earth and its immediate environment (where we can go fulfilling the physical laws defined in our variant of the world, especially that of the speed of light), on the other hand, the (distant) visible (detectable) Universe which, in reality, is a mere decoration that is not really “existing” (algorithmically) with all the complexity that this would entail demanding computing power as great as it is unnecessary.
1:8 And God called the firmament “skys”.
This sky is the setting we see, the environment to which we cannot access by “natural” means, that is, strictly submitted to the natural laws of our world-game.
Third step (third day of work)
1:9 And God said, Let the waters under the heaven be gathered together into one place, and let the dry land be seen.
The waters refer to the “algorithmic mass” that the Egyptians venerated with the name of “Nun” and that they represented as the sacred pond of their temples. And here we are told that this mass (this special computer complexity) accumulates and reserves itself to define “the whole, one, that defines “the dry” what has a material appearance, dense, continuous, real, and that is where our existence and the bulk of the events of the simulation game take place. The dry, the real and important where our life is developed, serves to indicate that it is in that set of algorithmic mass where the great complexity of algorithmic definitions on which the “realism” that we perceive (and at the same time, or especially, we create in our conscience) will be produced. And the first great definition that they interpret according to their scale of values is that of the continents and the seas, on the other hand, the great division from the point of view of human existence that exists on the planet:
1:10 And God called the dry land “earth” and the whole of the waters “seas”.
Then, and within this third step/third day of work, it defines, following the logic that imitates what happens in all simulated worlds and in the real world, the first moment of the evolution of life: the vegetal world.
Then, in the fourth step/day, the definition of the celestial scenario is described, what comes from it and how it influences the next scenario where the main part of the game takes place: the stars.
In the fifth step/day he describes how God defined the emergence of animal life in the waters, with an impressive coincidence with what our current Science claims.
Sixth step (sixth and last day of work)
Here a figure appears clearly identified that perhaps had gone unnoticed by us on the fifth day.
In the same sense that he has been describing “Creation” as a process of algorithmic definition (“God said”), he tells us about the world of living beings that inhabit the dry land:
1:24 God said (player): Let the earth bring forth living creatures of every kind: beasts, serpents, and vermin of every kind. And so it was.
But, then, it introduces a new distinction to tell us not only about the algorithmic definition/creation of living animals defined by species, but it describes the normal functioning of the game program by which species are “created/evolved”:
1:25 And God made the vermin of the earth of every kind, and the cattle of every kind, and every serpent of the ground of every kind: and God saw that it was good.
Let us note that here he no longer speaks of “He said” but of “He did”. It is not referring to the player who defines the parameters of the game “Earth x” but to the very operation of the program. It is referring to the evolution (“made”) of the species that had been “defined” previously. Creationism and evolutionism are thus perfectly understood as processes that are neither contradictory nor incompatible.
He had already established this same distinction on the fifth day, when in verse 21 he speaks of “He created” (the great sea monsters…) as synonymous with “He made” in verse 25.
1:21 And God created the great sea monsters, and every living thing that creepeth, whereof the waters teem for their kind, and all winged fowls for their kind: and God saw that it was good;
And now comes the star moment we’ve been waiting for. The key to knowing who created us.
1:26 And God said, let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the creeping things that creep upon the earth.
Here we no longer speak of the God creator of the simulation program identified by “I (God) created”. Neither of the God that defines the concrete parameters of the game “Earth x”, identified with “He said (God)”. Neither of the own operation of the program that is identified as “He created (God), in the verse 21 or “He made (God)” in the verse 25.
The creation of man is not the work of God the engineer programmer, God the player designer, or God the program runner. The God “Let’s do” are characters that inhabit another virtual world similar but different from ours.
When Genesis speaks of “God” it refers to four different instances or entities. But it is the latter, our direct creators, who are most interested in reconstructing the History of Humanity. Of our Humanity. That of this World.
What does Genesis tell us?
The World (the possibility of World) was created “from nothing” when some “engineers” built a simulation software that offers the possibility to invent/design/create any world and, therefore, infinite worlds.
Someone defined the concrete parameters of our world, its characteristics and laws of operation, its form and its creatures, using the simulation program created by the engineers and began the History by starting the program.
This world in which we live is a replica of the world of the engineers, the player-designers and the inhabitants of another simulated world who created us from within the game, according to their laws and as their replicas.
1:27 So God created man in his own image, in the image of God he created him; male and female he created them.
We are the work of humans who live in other simulated worlds and are able to travel to ours. The physicochemical and genetic laws of their world are similar if not equal to ours. Using those laws, they modified a being already existing on Earth, a hominid, to endow it with certain similarity to them.
The next step will be to try to find out who they are and what they created/modified us for. Because in the answer to those questions lies the key not only to the hidden causes that have moved and are moving the History of Humanity but also to our own individual existence. What we think and feel. The “original sin” that weighs down our destiny and the hope of “redemption”.