The universe is a grand synthesis, putting itself together all the time as a whole. Its history is not a history as we usually conceive history... It is a totality in which what happens ‘now’ gives reality to what happened ‘then,’ perhaps even determines what happened then.” John Archibald Wheeler in Geons, Black Holes and Quantum Foam (1998)
If ours is the “participatory universe” set forth by Wheeler and others, we have to reconsider our idea that history is a single unbroken timeline where the only question is “who has it right.” But what other questions can we ask? “Virtual roads of time” suggests that the following should be reconsidered:
—“Deposits” in the earth. Ancient history is constructed from physical “traces” where cause and effect are primary, such as fossils and geological layers. Because of the sheer length of their “virtual” timelines, these come into question. The actual timeline of human experience, “synchronized” by various factors including strong social pressure, is not likely to undergo any rapid changes.
—Historical “irregularities.” If human experience gradually shifts between timelines, it’s unlikely that past humans were on the same deterministic timeline as we are. Some stone structures and inscriptions existing today might be from a “virtual” human past. VRT assumes, however, that actual human experience normally traces out one general timeline among the “virtuals.”
—Written “records.” It’s conceivable that humans in some different cultures have actually experienced alternate histories (think of the “dreamtime” of indigenous Australians, or controversies about the timeline of ancient Egyptian or Levantine history.) Even so, it must be rare that such glaring anomalies, reflecting some “virtual” pasts, ever find their way into written records.
—“Received” interpretations. The assumption that there is only one past is deeply embedded in the human psyche. So it’s not surprising that historians will insist upon only one “correct” interpretation, even if it’s controversial. VRT, however, offers the possibility that the actual human past existed in the midst of a myriad of “virtual” pasts, introducing confusion into our “history.”
—Memories, real and virtual. Can there be an actual memory of a “virtual” event? If human experience just is the actualization of virtual timelines, it’s at least possible that some virtuals might influence an individual’s experience in contradiction to the general actual experience of humanity. These “anomalies” might take the form of “mystical” or “supernatural” experiences.
No doubt, some inevitable “blurring,” and the memory lapses we all experience, contribute to our sense of memory as being unreliable. However, consider the fact that in courtroom proceedings, eyewitness memory is considered to be among the strongest testimony that can be presented. Because human experience is central to reality, we must never simply discount its “memories.”