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'''2.''' If we are not in a simulation, then the empirical evidence noted in the simulation argument is veridical taken at face value, suggesting that a technologically mature civilization would have the ability to create vast number of simulations; and consequently, by the simulation argument, there is a very high probability at least one of the disjuncts in (1)-(3) is true <ref name=”9”></ref>.
A technological mature civilization could run a vast number of simulations since it is expected that it would have enough computer power available. If our reality is a simulation then there are probably a myriad of other simulations, differing in some detail or overall design. These may run sequentially or simultaneously. A simulation can have a civilization that reaches the posthuman stage and proceeds to build its own virtual realities. In this way, reality could have many levels, with simulations within simulations running on virtual computers. The number of layers of simulation would be dependent on the computer power available at the base-level computer (which is not simulated) <ref name=”1”></ref> <ref name=”6”></ref> <ref name=”8”></ref>.
The posthuman simulators can, in some ways, be considered to be like gods to the beings inhabiting the simulation: 1) they created the virtual world; 2) they have a superior intellect; 3) they can interfere in the everyday world, violating its physical laws (omnipotent); and they can monitor everything that happens (omniscient) <ref name=”1”></ref>. Indeed, the simulation argument has theological implications, and some have considered it as an interesting argument for the existence of God <ref name=”3”></ref>.
If it is plausible that there can be simulations within simulation then in each deeper level the physical power of the computers increase, as well as the intelligences of their respective civilizations. If there is an infinitely deep computer then God could be viewed as functionally equivalent to that infinitely self-programming computer, being pure hardware and not software running in another simulation. The designer of the universe would not be God, in this case, but the deeper level civilization. God - being the base hardware in which all other simulation ran - could be considered the ground of being. It would support an infinite hierarchy of simulators that would produce their own virtual realities. An afterlife would also be viable in this hierarchical system of simulations. Simulated beings could be resurrected many times, moving to deeper level simulations and getting closer to the base-level world in which the base computer runs (something analogous to moving closer to God) <ref name=”3”></ref>.
Finally, other thinkers have explored the question of natural evil in a world created by a benevolent creator god, in view of the simulation argument. According to Johnson (2011), “if we grant the theist the knowledge of God’s existence that they claim, the problem of natural evil forces the theist to choose between rejecting “God designed our universe” and “natural disasters are evil.” We have much more reason to reject the former than the latter and, if Bostrom is right, our being in a computer simulation is the best non-divine explanation for our universe’s design.” <ref> Johnson, D. K. (2011). Natural evil and the simulation hypothesis. Philo, Vol. 14(2)</ref>
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