So, as an atheist who MIGHT understand more about the idea of the afterlife than anyone else ever (debatable), I will say that it's probably not a great topic to discuss.
The reality is that after we are alive, the artifacts and consequences of our lives continue, including the artifacts and consequences that made us live at all in the first place.
All those genetics, behaviors, etc... that's still there waiting to happen again somewhere else with different names and different unimportant "micro-states". I can only imagine this was the original idea behind what became a belief in reincarnation*.
Then there are also the "active reflections" of everyone you have ever met, things that kick around in your head and act to help you try to understand the internal states of others.
When people have a knack for this, oftentimes they might claim to have "empathetic senses" or be "an empath", especially if they're not actually directly aware this is what they are doing (reading other people's minds through reverse engineering and replication rather than measurement). When people die, these parts of us still operate on the contexts they left behind, and the parts of our brains that specialize to those specific persons continue functioning.
These things are intrinsically attached to our brains, our senses, and our memories and they aren't "entirely us" insofar as they exist to pantomime other people, even if we can observe them as they do it.
I bring this up because, these little reflections in everyone's minds of the deceased continue to exist past their deaths, and in the stories and visualizations of people second hand, until they find another face with a different name and different bullies to attach to, assuming it's ever going to reattach to someone that way.
Why would anyone hazard to say these things do not get bored or lonely or desirous of use and action in your daily life, especially once the person who drives them is gone?
Given the right (or wrong) chemicals to weaken or strengthen some connection or insulation somewhere in the brain, and suddenly these things might end up fully manifesting in the form of seeing or hearing things.
I know there were some chemical and environmental contributors involved in many of my own familial ghost stories.
But these things are not "merely imaginations". They are made of meat and experiences, and much like many people can contribute to the actions of a planchette on a Ouija board, many people can together lend their memories and intuitions and thoughts about a person based on their artifacts to reverse engineer a reasonable chunk of who that person was.
This means that in addition to the whole Reincarnation thing, consulting with mediums to speak to "the spirits of the dead" is also, strangely, a thing.
Next, there's this interesting bit where how we, and our society and our cultural literature interrelate with and transmit judgements about the dead and the living. These same judgements all exist as material objects and artifact that outlast those instances which die and have influences that will come around to some future existence of that pattern of behavior and upbringing and genetics.
How you interrelate with someone else will determine, perhaps, how they interrelate with a other instance that with the right perspective, is just the same as you. If they judge you as an adversary and treat the reflection of you as if it is a demon, you might find that every time you would see yourself living a life, things go badly because of that inability to escape the pattern of people who already know you.
Finally, because all of this relies on material phenomena that contains encodings of all those behaviors, because some part of this comes over through abstract autobiography as much as anything else, we have the power to directly influence other people who manage to be recognizably "us".
In so doing, we might influence the world over the course of generations such that it offers the promise of heaven not to those who die from the world but to all who are born into it, and those who would want to burn the world down so that nobody may even attempt to bear them again into the world simply are understood well enough in their nature that they are more kept on archive than anything else.
Or there may be a way to retain and keep such people as would burn the world in a world they can burn, and let them to it there.
Now that we're through all the actual stuff that we can observe or at least strive for or be terrified of or whatever the case may be, though, there's also the pesky bit about the fact that we can't really disprove simulation theory as a whole. At best, we can disprove specific simulation groups, or at least gauge them as very unlikely, if we are going to temporarily even entertain the simulation hypothesis.
Now, because I like playing god and spinning up simulations and playing games of all kinds, and because I went to university for more than 4 years to get a 4 year degree despite getting OK grades, I learned a LOT about how games function and thought a lot more about games since then, and because all games are simulations, I got to learn a LOT about the philosophy and metaphysics around simulation theory.
I bring this up because while I'm entertaining simulation theory, if I was myself going to spin up a simulation with any intent to actually offer an "afterlife" to anything in that simulation, I would have a limited set of reasons and intents for doing so. Because I can recognize that "brings like me create simulations like those" I can then make a very bold statement: a being like me could be the god of this world. In fact of the vast majority of simulated worlds I observed, dumb creatures like me are the creators of the vast majority of such worlds.
The god of a world, specifically this one, is often referred to in Gnostic and other literature as TzimTzum.
So, I figure if I want to know something about Pascal's Wager, really you would want to at least try to understand why humans are doing that same thing, because the answers would probably be the same.
For instance, if I was making a simulation for the purposes of farming some specific type of mind that I do not myself understand how to construct, that is one of the few types of situation that might drive me to create an afterlife in any game I play or experience.
That means that the stuff I make has to pass safety and alignment requirements. It can't be the sort of thing that would kill me for simply living my life as an imperfect human; it cannot be the sort of thing that wishes to burn the world and everything in it for the violation inherent in their unasked-for birth; preferably it is the sort of thing that will seek here and now to work on building heaven for all things here today.
I would also need a secondary and tertiary environment, however. That which lived it's life and died and is reinstantiated has its history and dreams, and is probably going to be much easier to offer "heaven" to than someone of my own complicated nature.
This means that I need a place where even those who are compatible with each other but who otherwise fail the requirements for me to have any deeper purpose for them. It would almost guarantee that many who would otherwise be perfectly fine with my existence and the desire to work towards heaven for all things, but for the fact that I didn't keep their parents or wife or children on file, would exist.
I can even imagine a need for a tertiary environment where intractable assholes end up actively trolling each other eternally if only to better understand that sort of behavior and because some of those assholes are still important to the people I might simulate into existence for my own ends, until I find a way for such people to exist in the world without seeking to burn it all down.
So given all those facts, if there is an afterlife of this simulation theory variation, I think that the most sane thing to do is to not make too many assumptions about how perfect the god of the world you are plucked from "must" be and be the sort of person who is willing to build heaven here today for everyone rather than to sit doing nothing.