The Vedas Taught How to Prove The World is a Simulation Thousands of Years Ago
Imagine after falling asleep tonight you have a dream, but in the dream-world you do not know it is a dream, you do not know that everything you experience is not what it looks like, that the people, places, things — all of it is only a virtual reality world. So you get caught up in whatever is going on in the dream, believing it is real. One moment you are flying in a plane, and oh no, it’s about to crash, and then…you wake up and realize it wasn’t real. Vedanta teaches us that we were born into a dream-world. They use the concept of a dream because they didn’t have any other way to describe virtual reality. All throughout Vedanta the world is called a literal dream-world, an illusion created to look and feel as if it is real, but actually no more real than a dream, i.e., a virtual reality made from and controlled by the mind of God which we live inside of, where elementary particles of matter are controlled in the same way as pixels in a computer generated virtual reality are made to look like a real world.
Veda means knowledge. Vedanta means the end, anta, of the Vedas, meaning the Upanishads — which come at the end of the Vedas. But Vedanta also means that the Upanishads are the end of all knowledge — as the purpose of knowledge — to learn that we live in a simulated virtual world, a virtual reality. Meeting the simulator and relating on the deepest possible level is the purpose of your life. That is done by becoming aware of the true nature of your consciousness and mind — which you share with the simulator.
Vedanta can also refer to the many texts that teach the same thing as the Upanishads but are not part of the Vedas, e.g., the Puranas, the epics like Mahabharata and Ramayana, and many more (see smriti). In the late 1700s, what European scholars found in the Vedas was similar to what had been studied for thousands of years in the varied esoteric traditions of the ancient world. They seemed to have been localized versions of the Vedas but colored by the lack of expert translations or interpretations by the people in the ancient Near East and Mediterranean. This was first realized in the late 1700s by scholars of those traditions after the Vedas were first translated into modern European languages.
If you look at the books that western esoteric writers were putting out before and then after the Vedas were first translated in the late 1700s, all of a sudden their books and lectures are full of references to the Vedas, karma, samsara, dharma, etc.
Even the less public esoteric groups, like Freemasonry, began to promote the Vedas in the late 18th century, as they still do. The following is from the famous Morals and Dogma of the Ancient and Accepted Scottish Rite of Freemasonry which was published by a prominent leader of Freemasonry in America in 1871. The references to Vedic books and concepts, like in this excerpt below, are seen extensively in the book. The author then published a 700 page book of his own commentary on the Rig Veda the following year, below is an excerpt from Morals and Dogma:
Menou, the Hindū lawgiver, adored, not the visible, material Sun, but “that divine and incomparably greater light,” to use the words of the most venerable text in the Indian Scripture, “which illumines all, delights all, from which all proceed, to which all must return, and which alone can irradiate our intellects.” He thus commences his Institutes:
“Be it heard!
“This Universe existed only in the first divine idea yet unexpanded, as if involved in darkness, imperceptible, undefinable, undiscoverable by reason, and undiscovered by revelation, as if it were wholly immersed in sleep:
“Then the Sole Self-existing Power, Himself undiscovered, but making this world discernible, with five elements, and other principles of nature, appeared with undiminished glory, expanding His idea, or dispelling the gloom.
“He Whom the mind alone can perceive, whose essence eludes the eternal organs, who has no visible parts, who exists from Eternity, even He, the soul of all beings, Whom no being can comprehend, shone forth.
“He, having willed to produce various beings from His own divine Substance, first with a thought created the waters … From that which is [precisely the Hebrew יהוה], the first cause, not the object of sense, existing everywhere in substance, not existing to our perception, without beginning or end” [the A and Ω, or the I A Ω], “was produced the divine male famed in all worlds under the appellation of Brahma.”
Then recapitulating the different things created by Brahma, he adds: “He,” meaning Brahma [the Λογος, the WORD], “whose powers are incomprehensible, having thus created this Universe, was again absorbed in the Supreme Spirit, changing the time of energy for the time of repose.”
The Kena Upanishad is one of the shortest Upanishads but is considered a very prominent one because of how succinctly and simply it gets to the core purpose of Vedanta — which is to give you entrance into the ultimate truth of the virtual universe and your purpose in it. Kena means “How?” or “By what?” That is a summary of what the Kena Upanishad is about: How or by what is everything being caused to happen?
It starts off asking by what power or cause do words or other things appear in the mind? What causes you to exist as life? What causes you to say what you say, to look at what you look at, to hear what you hear. Why do you look here instead of there, why do you say this instead of that, why do you hear that instead of something else? It answers:
The cause is the ‘Ear’ of the ear, the ‘Mind’ of the mind, the ‘Speech’ of the speech and also the ‘Life’ of the life and the ‘Eye’ of the eye. Having exited from the world created by false belief by renouncing belief in one’s own will-power, the self-possessed become immortal.
What is the ‘Ear’ of the ear or ‘Mind’ of the mind and so on? Something else within you is hearing and that something else is controlling what you hear. There is another conscious mind that is sharing those abilities with you, is the idea. Within your own self or consciousness or soul, there is another who is sharing its consciousness and mind with you.
The Sanskrit words from that verse above, atimucya dhīrāḥ pretya asmān lokāt amṛtā bhavanti, mean “Having exited from the world created by false belief by renouncing belief in one’s own will-power, the self-possessed become immortal.”
atimucya = renouncing
dhīrāḥ = self-possessed
pretya = having exited
asmān = aham is the singular ‘I’, and asmān is the plural ‘us’
lokāt = from the world
amṛtā = immortal
bhavanti = become
‘Aham’ is also the prefix of the word ahaṃkāra, which in Vedanta is taught as the cause of living a false delusional existence. Ahamkara is taught as the ultimate cause of mundane existence in illusion, bound by ignorance. Ahamkara is what Vedanta is trying to free you from so you can live in a perfected state of existence as an immortal.
Ahaṃkāra translates: aham means ‘I’, kāra means: ‘making, doing, working, maker, doer, worker, that which does, one who does.’
If you believe “I made this” or “I did that” or “I thought this” or “I said that” that is due to ahaṃkāra, the belief that you are the cause of what your body or mind is doing. When you see everything going on in your thoughts, by your words, by your body, as all under your will-power and control, or when you see anyone else acting under what you believe is their control, according to Vedanta that vision of the world creates a delusional world for you to live in (maya). Because the world is made up of many people, to be in a non-delusional state like the immortals, is to see reality for what it really is, to see that no human is a maker, a doer, a thinker, that whatever anyone does or does not do, it is all the manifestation of the same cause, the same doer, the same maker, the same initiator of action.
By seeing the world in that way then your life is lived in reality as opposed to maya, illusion. What happens when you watch a movie with a pet in the same room as you with them watching the movie, like a dog or a cat? They think it is real. They don’t know they are watching a movie with a director. They can get scared and run out of the room — but you know it’s not real even though it looks real because you know how movies are made. Our world is the same — enlightened immortals perceive reality differently than everyone else. They know it is not what it looks like because they have met the director.
The Vedas call the people in the world who are ignorant of reality, and who are conditioned by ahamkara to believe humans are the cause of their mind and body doing things, they are compared to animals because animals only see external reality and react to life based on that vision — like when dogs get scared and run off by watching a movie.
So the first question and answer in the Kena Upanishad essentially sums up the entire purpose of the Vedas: What causes everything you experience? By knowing the answer it says you become an immortal because you then exist with God on God’s level of existence. By knowing that you are not doing anything, that God is the only will-power and thereby doing everything everyone believes they are doing, by knowing that no one else is doing anything, except for God — seeing through that vision God can then appear to you through everything you experience. That is the qualification to live with God as an immortal. You need to live in the real world, you need to transcend the illusion, caused by ignorance and which keeps you from being able to interact with God through everything you experience all the time. From your mind to the external world, everything is controlled. Being awake to that enables your interaction with the controller. The controller needs you to awaken to the real world in order to move into the highest stage of your existence, so you can then live the life of an immortal where you physically live with the controller as your closest companion.
The following is from the Bhagavata Purana, considered a condensed version of all Vedanta, sometimes called the 5th Veda.
Whatever is grasped by the mind, expressed through speech and perceived through the faculty of vision, nay, even with the other senses is but Myself, there is nothing other than Me; know this as a result of enquiry into the truth. (24)
The mind cleaves to the sense-objects and the latter get imprinted on the mind, O My sons. The sense-objects and the mind both constitute the body of the human soul, which is essentially the same as I (the Sanskrit says “I am the soul of your soul”.(25)
Becoming one with Me, the Jiva (soul) should give up both — the mind clinging to the sense-objects as a result of repeatedly enjoying them and the sense-objects that get imprinted on it (sense-objects means your bodily senses, he is saying “become one with me” by giving up “clinging” to the concept that you control your mind and senses, be aware they are not you or controlled by you, be aware that there is another inside you who is controlling your mind and senses.) (26)
Wakefulness, the dream state and deep slumber are the states of the mind, following from conditioning. The Jiva, however, is conclusively known to be distinct from them as being their witness. (27)
Since this identification of the soul with the intellect attributes to it the functions of conditioning, therefore, getting established in Me (as your mind and intellect), the transcendent Brahman, the Jiva should shake off this identification. Thereafter follows the divorce of the sense-objects and the mind. (28)
Realizing the bondage of the soul occasioned by self-identification with one’s psycho-physical organism — to be the source of evil, and feeling disgusted with it, one should get established in the fourth principle (Turiya or Vasudeva, i.e., seeing Vasudeva aka God, as controlling everything you believe you control) and give up identification with the body etc. (29)
So long as the sense of reality of diverse objects does not disappear from the mind of man through arguments, the fool continues to sleep even though he is awake, just like the man who is waking in a dream. (30)
Other things than the Supreme Self having no existence, the differences occasioned by them, the destinies and their causes are as unreal to the Self as things seen by a dreaming man. (31)
Pondering thus and arriving at the following conclusion about the nature of the Self, that the three states of the mind traceable to conditioning, are superimposed on the soul by My deluding potency. Cut at the root of ahamkara, the basis of all doubts, with the sword of wisdom whetted by reasoning, the precepts of saints ,and the Vedas, and reciprocate with Me seated in your heart (the heart of your soul i.e., your mind). (33)
One should look upon this world as an illusion in that it is a creation of the mind, open to perception and evanescent as a dream and most unsteady like a revolving firebrand (that creates an illusion of a solid circle). Consciousness, though one, appears as many and this threefold division (body, senses, mind), wrought by the projection of conditioning is an illusory appearance. (the conditioning is based on ignorance of reality which causes one to believe everyone is the controller of their mind and body.) (34)
As gold not wrought into various beautiful shapes, which existed before as well as after all that is made of it, is the same even at the middle, while it is being called by different names (earring, bangle and so on), so do I exist before and after the universe and am designated by different names even at the middle. (In other words, the creation is nothing other than Me.) (19)
That which neither existed before nor will persist after (the manifest creation) does not (really) exist even in the middle except in name alone. An effect is the same as that other substance through which it came into being and by which it stands revealed: such is My conviction. (21)
This world of modifications, though it did not exist, has evolved from Brahman through Rajas (exertion) and is revealed by Brahman, which is the cause of all by itself, and the revealer. It is Brahman which appears as this diversified universe, consisting of the senses and their objects, the mind and the gross elements. (22)
Imagine that the universe is manifested from an infinite and all-pervading super-conscious field of power, with a mind that possesses infinite energy. Science has already discovered that some aspects of the field exists (see Quantum Field Theory Explained), but they have not discovered that it is conscious, though many believe it to be. But not just conscious like we are. We are conscious of what our body and mind experiences to some degree, whereas the controller is fully conscious of everything, everywhere, because it exists everywhere and its consciousness is fully present at every point in existence — unlike our consciousness which is only conscious at one point and even then only to a degree. That limits us to only be able to be conscious of one stream of awareness at a time— whereas the controller has infinite streams all at the same time without any loss of focus or ability in each one.
Without that controlling power we could not do the things we take for granted, on our own. Try to explain how to create thoughts. Try to explain how memory appears. Try to explain how to speak. We take these things for granted as under our control even though we can’t explain how we do them. Because we don’t. They seem to spontaneously occur, but how is memory spontaneously always available for us? How do we wake up every day and know what we know about ourselves and the world? Clearly our memory is being managed by something.
If you try to be aware of its control over everything you experience outside of yourself, all the time, it will show you that control…
