Posted by: truevoid | December 24, 2009

a universe from nothing

i’ve postponed viewing this lecture, by lawrence m krauss, because it is an hour long lecture, which means it will take a minimum of 8 hours to watch on youtube (courtesy my internet speed) …i m glad i had the patience to download this and educate myself with few more things…and did i say hour long, i correct it – its very short

i thought for a moment, why i went back to this old video to watch it now, how do you explain it…then i found relief re-listening the closing words from this lecture in my head.

Richard Feynman used to go up to people all the time and he’d say “You won’t believe what happened to me today… you won’t believe what happened to me” and people would say “What?” and he’d say “Absolutely nothing”. Because we humans believe that everything that happens to us is special and significant. And that — and Carl Sagan wrote beautifully about that in The Demon-Haunted World — that is much of the source of religion. Everything that happens is unusual and I expect that the likelihood that Richard and I ever would’ve met. If you think about all the variables: the probability that we were in the same place at the same time, ate breakfast the same. Whatever. It’s zero. Every event that happens has small probability… but it happens and then when it happens; if it’s weird, if you dream one million nights and it’s nonsense but one night you dream that your friend is gonna break his leg and the next day he breaks his arm… *sound of revelation*… So the really thing that physics tell us about the universe is that it’s big, rare event happens all the time — including life — and that doesn’t mean it’s special.

Advertisements

Responses

  1. ON GOD AND TIMELESS

    Today’s scientists are like religious gurus of earlier times. Whatever they say are accepted as divine truths by lay public as well as the philosophers. When mystics have said that time is unreal, nobody has paid any heed to them. Rather there were some violent reactions against it from eminent philosophers. Richard M. Gale has said that if time is unreal, then 1) there are no temporal facts, 2) nothing is past, present or future and 3) nothing is earlier or later than anything else (Book: The philosophy of time, 1962). Bertrand Russell has also said something similar to that. But he went so far as to say that science, prudence, hope effort, morality-everything becomes meaningless if we accept the view that time is unreal (Mysticism, Book: religion and science, 1961).
    But when scientists have shown that at the speed of light time becomes unreal, these same philosophers have simply kept mum. Here also they could have raised their voice of protest. They could have said something like this: “What is your purpose here? Are you trying to popularize mystical world-view amongst us? If not, then why are you wasting your valuable time, money, and energy by explaining to us as to how time can become unreal? Are you mad?” Had they reacted like this, then that would have been consistent with their earlier outbursts. But they had not. This clearly indicates that a blind faith in science is working here. If mystics were mistaken in saying that time is unreal, then why is the same mistake being repeated by the scientists? Why are they now saying that there is no real division of time as past, present and future in the actual world? If there is no such division of time, then is time real, or, unreal? When his lifelong friend Michele Besso died, Einstein wrote in a letter to his widow that “the distinction between past, present and future is only a stubbornly persistent illusion.” Another scientist Paul Davies has also written in one of his books that time does not pass and that there is no such thing as past, present and future (Other Worlds, 1980). Is this very recent statement made by a scientist that “time does not pass” anything different from the much earlier statement made by the mystics that “time is unreal”?
    Now some scientists are trying to establish that mystics did not get their sense of spacelessness, timelessness through their meeting with a real divine being. Rather they got this sense from their own brain. But these scientists have forgotten one thing. They have forgotten that scientists are only concerned with the actual world, not with what some fools and idiots might have uttered while they were in deep trance. So if they at all explain as to how something can be timeless, then they will do so not because the parietal lobe of these mystics’ brain was almost completely shut down when they received their sense of timelessness, but because, and only because, there was, or, there was and still is, a timeless state in this universe.
    God is said to be spaceless, timeless. If someone now says that God does not exist, then the sentence “God is said to be spaceless, timeless” (S) can have three different meanings. S can mean:
    a) Nothing was/is spaceless, timeless in this universe (A),
    b) Not God, but someone else has been said to be spaceless, timeless here (B),
    c) Not God, but something else has been said to be spaceless, timeless here (C).
    It can be shown that if it is true that God does not exist, and if S is also true, then S can only mean C, but neither A nor B. If S means A, then the two words “spaceless” and “timeless” become two meaningless words, because by these two words we cannot indicate anyone or anything, simply because in this universe never there was, is, and will be, anyone or anything that could be properly called spaceless, timeless. Now the very big question is: how can some scientists find meaning and significance in a word like “timeless” that has got no meaning and significance in the real world? If nothing was timeless in the past, then time was not unreal in the past. If nothing is timeless at present, then time is not unreal at present. If nothing will be timeless in future, then time will not be unreal in future. If in this universe time was never unreal, if it is not now, and if it will never be, then why was it necessary for them to show as to how time could be unreal? If nothing was/is/will be timeless, then it can in no way be the business, concern, or headache of the scientists to show how anything can be timeless. If no one in this universe is immortal, then it can in no way be the business, concern, or headache of the scientists to show how anyone can be immortal. Simply, it is none of their business. So, what compelling reason was there behind their action here? If we cannot find any such compelling reason here, then we will be forced to conclude that scientists are involved in some useless activities here that have got no connection whatsoever with the actual world, and thus we lose complete faith in science. Therefore we cannot accept A as the proper meaning of S, as this will reduce some activities of the scientists to simply useless activities.
    Now can we accept B as the proper meaning of S? No, we cannot. Because there is no real difference in meaning between this sentence and S. Here one supernatural being has been merely replaced by another supernatural being. So, if S is true, then it can only mean that not God, but something else has been said to be spaceless, timeless. Now, what is this “something else” (SE)? Is it still in the universe? Or, was it in the past? Here there are two possibilities:
    a) In the past there was something in this universe that was spaceless, timeless,
    b) That spaceless, timeless thing (STT) is still there.
    We know that the second possibility will not be acceptable to atheists and scientists. So we will proceed with the first one. If STT was in the past, then was it in the very recent past? Or, was it in the universe billions and billions of years ago? Was only a tiny portion of the universe in spaceless, timeless condition? Or, was the whole universe in that condition? Modern science tells us that before the big bang that took place 13.7 billion years ago there was neither space, nor time. Space and time came into being along with the big bang only. So we can say that before the big bang this universe was in a spaceless, timeless state. So it may be that this is the STT. Is this STT then that SE of which mystics spoke when they said that God is spaceless, timeless? But this STT cannot be SE for several reasons. Because it was there 13.7 billion years ago. And man has appeared on earth only 2 to 3 million years ago. And mystical literatures are at the most 2500 years old, if not even less than that. So, if we now say that STT is SE, then we will have to admit that mystics have somehow come to know that almost 13.7 billion years ago this universe was in a spaceless, timeless condition, which is unbelievable. Therefore we cannot accept that STT is SE. The only other alternative is that this SE was not in the external world at all. As scientist Victor J. Stenger has said, so we can also say that this SE was in mystics’ head only. But if SE was in mystics’ head only, then why was it not kept buried there? Why was it necessary for the scientists to drag it in the outside world, and then to show as to how a state of timelessness could be reached? If mystics’ sense of timelessness was in no way connected with the external world, then how will one justify scientists’ action here? Did these scientists think that the inside portion of the mystics’ head is the real world? And so, when these mystics got their sense of timelessness from their head only and not from any other external source, then that should only be construed as a state of timelessness in the real world? And therefore, as scientists they were obliged to show as to how that state could be reached?
    We can conclude this essay with the following observations: If mystical experience is a hallucination, then SE cannot be in the external world. Because in that case mystics’ sense of spacelessness, timelessness will have a correspondence with some external fact, and therefore it will no longer remain a hallucination. But if SE is in mystics’ head only, then that will also create a severe problem. Because in that case we are admitting that the inside portion of mystics’ head is the real world for the scientists. That is why when mystics get their sense of timelessness from their brain, that sense is treated by these scientists as a state of timelessness in the real world, and accordingly they proceed to explain as to how that state can be reached. And we end up this essay with this absurd statement: If mystical experience is a hallucination, then the inside portion of mystics’ head is the real world for the scientists.

  2. A. Circular Reasoning

    In his article ‘The other side of time’ (2000) scientist Victor J. Stenger has written that as per the theory of quantum electrodynamics electron-positron (anti-electron) pairs can appear spontaneously for brief periods of time practically out of nothing, which clearly shows that anything that has a beginning need not have to have a cause of that beginning. Here he was actually rebutting Mr. William Lane Craig’s claim that anything that has a beginning must have a cause. Electron-positron pairs begin to exist, but they have no cause of their beginning, because they appear literally out of nothing.
    From here he has concluded that our universe may also come literally out of nothing due to quantum fluctuation in the void, and therefore we need not have to imagine that God has done this job.
    But is it true that electron-positron (anti-electron) pairs are appearing literally out of “nothing”? Are scientists absolutely certain that the so-called void is a true void indeed? Because here there is a counter-claim also: God is there, and that God is everywhere. So actually nothing is coming out of “nothing”, only something is coming out of something. Here they will perhaps say: as there is no proof for God’s existence so far, so why should one have to believe that the void here is not a true void? But even if there is no proof for God’s existence, still then it can be shown that scientists’ claim that the universe has literally come out of nothing is a pure case of circular reasoning. If believers say that the void is not a true void at all, and if scientists still then hold that it is nothing but a void, then this is only because they are absolutely certain that God does not exist, and also because they think that God’s non-existence is so well-established a fact that it needs no further proof for substantiation. But if they are absolutely certain that God does not exist, then they are also absolutely certain that God is not the architect, designer, creator of our universe, because it is quite obvious that a non-existent God cannot be the architect, designer, etc. So their starting premise is this: God does not exist, and therefore our universe is definitely not the creation of a God. But if they start from the above premise, then will it be very difficult to reach to the same conclusion?
    But their approach here could have been somehow different. They could have said: well, regarding void, it is found that there is some controversy. Therefore we will not assume that it is a void, rather we will prove that it is such. Then they could have proceeded to give an alternate explanation for the origin of the universe, in which there will be neither any quantum fluctuation in the void, nor any hand of God to be seen anywhere. And their success here could have settled the matter for all time to come.
    By simply ignoring a rumour one cannot kill it, rather it will remain as it is. But if one takes some more trouble on him and exposes that it is nothing but a rumour, then it will die a natural death with no further chance of revival. Let us say that the saying that there is a God and that He is everywhere is nothing but a rumour persisting for thousands of years among mankind. What scientists have done here is this: they have simply ignored the rumour and thus kept it alive. But it would have been far better for them if they could have killed it, as suggested by me.

    B. “Circular Reasoning” Case Reexamined

    There can be basically two types of universe: (1) universe created by God, supposing that there is a God; (2) universe not created by God, supposing that there is no God. Again universe created by God can also be of three types:
    (1a) Universe in which God need not have to intervene at all after its creation. This is the best type of universe that can be created by God.
    (1b) Universe in which God has actually intervened from time to time, but his intervention is a bare minimum.
    (1c) Universe that cannot function at all without God’s very frequent intervention. This is the worst type of universe that can be created by God.
    Therefore we see that there can be four distinct types of universes, and our universe may be any one of the above four types: (1a), (1b), (1c), (2). In case of (1a), scientists will be able to give natural explanation for each and every physical event that has happened in the universe after its origin, because after its creation there is no intervention by God at any moment of its functioning. Only giving natural explanation for its coming into existence will be problematic. In case of (1b) also, most of the events will be easily explained away, without imagining that there is any hand of God behind these events. But for those events where God had actually intervened, scientists will never be able to give any natural explanation. Also explaining origin of the universe will be equally problematic. But in case of (1c), most of the events will remain unexplained, as in this case God had to intervene very frequently. This type of universe will be just like the one as envisaged by Newton: “Gravity explains the motions of the planets, but it cannot explain who set the planets in motion. God governs all things and knows all that is or can be done.” So we can with confidence say that our universe is not of this type, otherwise scientists could not have found natural explanation for most of the physical events. In case of type (2) universe, here also there will be natural explanation for each and every physical event, and there will be natural explanation for the origin of the universe also. So from the mere fact that scientists have so far been able to give natural explanation for each and every physical event, it cannot be concluded that our universe is a type (2) universe, because this can be a type (1a) universe as well. The only difference between type (1a) and type (2) universe is this: whereas in case of (1a) no natural explanation will ever be possible for the origin of the universe, it will not be so in case of (2). Therefore until and unless scientists can give a natural explanation for the origin of the universe, they cannot claim that it is a type (2) universe. And so, until and unless scientists can give this explanation, they can neither claim that the so-called void is a true void. So scientists cannot proceed to give a natural explanation for the origin of the universe with an a priori assumption that the void is a real void, because their failure or success in giving this explanation will only determine as to whether this is a real void or not.

    C. Scientists have taken a forbidden step

    This is about scientists’ claim that our universe has originated from nothing due to a vacuum fluctuation. Here I want to show again that this claim cannot be sustained by reason.
    Abbreviation: origin of the universe from nothing due to vacuum fluctuation (OUNVF)
    We all know that the theorems in Euclidean geometry generally start with some basic assumptions that are accepted as true without any proof. These basic assumptions are called axioms. Similarly scientific theories also start with some basic assumptions. These are called postulates. So far these postulates of scientific theories were all God-independent. I am going to explain what I want to mean by the term “God-independent”. Let us suppose that P is a postulate. Now it may be the case that there is a God. Or it may be the case that there is no God. Now let us suppose it is the case that there is a God, and we find that P is not affected. Again let us further suppose that it is the case there is no God, and again we find that in this case also P is not affected. Then we can say P is God-independent. But in the case under consideration the basic assumption with which scientists start is not at all God-independent. Rather we can say that it is very much God-dependent. Their basic assumption here is this: the void is a real void, and it is nothing but a void. Now if it is the case that there is a God, then this assumption is very much affected, because the void is no longer a real void. If, and only if, it is the case that there is no God, then only it is a real void. Therefore when scientists are saying that the void is a real void, then they are also saying it indirectly that it is the case there is no God, or, that it is a fact there is no God. But my question here is this: are these scientists now in a position to say so? Have their knowledge of the empirical world and its laws and its workings up till now made them competent enough to declare at this stage that there is no God? Because here two points will have to be considered:
    1) They have not yet been able to give a natural explanation for the origin of the universe.
    2) Similarly they have not yet been able to give a natural explanation for the fact that our universe has become habitable for life, whereas it could have been barren and lifeless as well.
    Now it may so happen that scientists completely fail to give any natural explanation for both 1) and 2). In that case will it not be too early for them to suppose that the void is a real void? Because if they are unsuccessful, then they do not know whether there is a God or not, and therefore neither do they know whether the void is a real void or not. But if they are successful, then they definitely know that there is no God. Then only they can say that the void is a real void. So we can say that 1) and 2) are two hurdles that the scientists must have to cross before they can arrive at a place from where they can boldly declare that God does not exist. This is the place that may be called scientists’ heaven. Because once they can reach there, then they will have no hesitation to deny the existence of God. Because now they have explained the alpha and omega of this universe, starting from its origin up to the coming of man on earth and further beyond, and nowhere they have found any hand of God influencing the course of events in any way. But, to arrive at that place can they take any undue advantage? Or, can they try to reach there by any unfair means? Can they already assume that there is no God, and based on that assumption, can they try to cross any one, or both, of these two hurdles? But in case of 1) they have just done that. That is why I want to say that OUNVF is a pure case of circular reasoning.


Leave a Reply

Fill in your details below or click an icon to log in:

WordPress.com Logo

You are commenting using your WordPress.com account. Log Out / Change )

Twitter picture

You are commenting using your Twitter account. Log Out / Change )

Facebook photo

You are commenting using your Facebook account. Log Out / Change )

Google+ photo

You are commenting using your Google+ account. Log Out / Change )

Connecting to %s

Categories

%d bloggers like this: