Please note that Peter’s correspondence below was written by the feeling-being ‘Peter’ while ‘he’ lived in a pragmatic (methodological), still-in-control/same-way-of-being Virtual Freedom before becoming actually free.
Selected Correspondence Peter Paul Davies PETER: Hi Everyone, Just a bit more from the meta-physicians of mathematics, theoretical physics and cosmology. I thought I would post some quotes on the subject of infinity as they reveal much about the tortured imagination of the human mind. Imaginative flights of fantasy, such as we see in children’s fairy stories, are well documented, fervently believed in, passionately defended and financially well supported in the ‘adult’ worlds of science, religion and philosophy. Much convoluted and twisted thinking has gone into making up stories about ‘what lies beyond’ – whether it be beyond the stars in the physical world, or beyond death in the spiritual world. The theoretical scientists realm is supposedly that of the physical world but when they encounter infinity – the fact that this physical universe has no limit, no ‘outside’, no edges, nothing ‘beyond’ – they eagerly succumb to the spiritual or ethereal. I remember, it was a stunning realization when I contemplated on the fact that the universe is infinite. No outside ... this is it. And I am nowhere in particular – there is no bottom left-hand corner in infinite space. And there is no room for God. I had had previous glimpses of the infinitude of the universe while sleeping out at night in the desert when the stars alone were as bright as a coastal full moon night. Or the evening when we stopped to camp and sat out on deckchairs to watch the sunset. As the sun was setting to a huge golden-red ball I turned to see the moon rising behind me – an equal sized golden-red ball on the opposite horizon. What a sight, I didn’t know which way to look, such was the magnificence of it all. The actual leaves any paltry imagination for dead. So, on to some quotes from – Paul Davies, The Edge of Infinity, Beyond the Black Hole, Penguin 1994, Chapter 2 – Measuring the Infinite [Paul Davies]: In science, however, infinity is frequently encountered, sometimes with dismay. Long ago mathematicians began attempts to get the measure of the infinite and to discover rules which would enable infinity to join the ranks of other mathematical objects as a well understood and disciplined logical concept. <snip> Even in science, for many purposes, infinity is only an idealization for a quantity which is actually so large that to treat it as strictly infinite involves negligible error. From time to time, though, the appearance of infinity in a physical theory denotes something much more dramatic – the end of either the theory, or the subject of its description. This is the case with spacetime singularities. There we are brought face to face with infinity, and it seems to be telling us something profound: that we have reached the end of the universe. Paul Davies, The Edge of Infinity, p. 22 The ‘end of the universe’, in spacetime terms, is an illusion built upon an illusion. Spacetime is an imaginary ‘other dimension’ invented by Mr. Einstein – so whatever is theorized to happen in spacetime is twice removed from the actual universe (with actual time and actual space) that we live in. All this nonsense is based on the stubborn and instinctual fear of acknowledging the fact that the physical universe is infinite and eternal – no other worlds, no other place, no other dimensions. [Paul Davies]: None of the results quoted will be rigorously proved, for the proofs would require many years study of advanced mathematics to comprehend. It is important to realize that the subject of discussion is not a theory about the world, but mathematics. Paul Davies, The Edge of Infinity, p. 23 A little disclaimer he slips in here but then proceeds to apply his mathematical theories to the real world – predicting the existence of black holes and singularities in the physical universe despite a stunning lack of any factual evidence. [Paul Davies]: Given the fundamental axioms on which all mathematics ultimately rest, the results are therefore correct, beyond any possibility of doubt, as all the proofs rest on concrete and universally accepted logic. This point is stressed because the results often seem impossible to believe; yet they are true. We shall see that measuring infinity can be a very strange experience indeed. Paul Davies, The Edge of Infinity, p. 23 ‘... impossible to believe, yet they are true’. ‘True’ is a word that is currently so abused as to be useless. Christians believe the virgin birth was true, NDA-followers believe that inert planets hurtling through space affects their moods and behaviour, Trekkies believe in Warp-speed and wormholes, and Mr. Davies believes in an edge to the infinite universe. Strange tales, but ‘true’ ...? [Paul Davies]: The first step on the road to infinity is to discard any ideas about ‘very, very large’. Infinity is larger than any number, however large that number may be – and there is no limit to numbers. We shall see that not only is infinity beyond all limits, but is, in a sense, so large that it is almost impossible to make it larger. <snip> Paul Davies, The Edge of Infinity, p. 23 I hate to quibble about words, but Mr. Oxford says of infinity – ‘Having no limit or end; boundless, endless; immeasurably great in extent, duration, degree, etc’. Oxford Talking Dictionary So how is it almost impossible to make it larger? Could it be by inventing a plug hole in the middle – a black hole – so we can all disappear down there one day? Or how about a hole that ‘new stuff’ comes flowing in one day? Of course, you would have to bend space a bit around the holes but ... then again ... why not? It is just a theory after all ... truly ... honestly ... [Paul Davies]: [The concept of infinity] in 1600 even contributed to the death sentence passed on Giordano Bruno at the hands of the Church. Bruno had declared a belief in the infinity of worlds, against the established doctrine that only God was infinite. Paul Davies, The Edge of Infinity, p. 23 How not to win friends in the church. Mr. Davies has no such trouble, as he collected a cool million dollars in 1995 for the ‘Templeton Prize for Progress in Religion’. [Paul Davies]: Many people first encounter the idea of infinity when thinking about the universe. Does it extend for ever? If space is not unlimited in extent, does that not mean that there exists a barrier somewhere – in which case the barrier must lie beyond, and something beyond that ...? Another question, frequently asked by children, is of the ‘what happened before that’ variety. It seems that every event must have been preceded by some cause, and every elapsed moment must have come after an earlier moment. We shall see that the answers to these questions can be bewilderingly different from the obvious. <snip> Paul Davies, The Edge of Infinity, p. 23 Questions ‘frequently asked by children’ and adult cosmologists? Answers provided by science fiction writers and cosmologists – if there is a difference between the two. The only difference between Paul Davies and George Lucas is that one writes science fiction books and the other makes science fiction movies. As for the cosmological ‘answers’ – beyond the stars we see from earth have come pictures of vast nebula thousands of light years across, fantastic arrays of particles, rocks, gases, storms, eruptions, explosions, lights, clouds. All actual – requiring no imagination. All obvious – raising no question. All perfect – requiring no solution. [Paul Davies]: If the infinity of all even numbers is as numerous as all the even and odd numbers together, it looks, crudely speaking, as though doubling infinity still leaves us with the same infinity. Moreover, it is easily shown that trebling, quadrupling or any higher multiplication of infinity has equally little effect. In fact, even if we multiply infinity by infinity itself it still stubbornly refuses to grow any larger. The square of infinity is only as numerous as the natural numbers. <snip> Paul Davies, The Edge of Infinity, p. 27 [Paul Davies]: Cantor’s great discovery was that the set of all decimals (i.e. all rational and irrational numbers) is a bigger infinity than the set of all fractions (i.e. rational numbers alone). These issues may appear to be mathematical quibbles, but they run very deep. Centuries of groping towards a proper understanding of time, space, order, number and topology lie behind the work of Cantor and others to grasp the infinite as an actual, concrete concept. Some of the greatest minds in human history have foundered on the rock of the infinite. Few ideas can have so challenged man’s intellect. <snip> Paul Davies, The Edge of Infinity, p. 32 [Paul Davies]: Measuring the infinite must rank as one of the greatest enterprises of the human intellect, comparable with the most magnificent forms of art or music. Mathematics, ‘eternal and perfect’ in the words of Lord Bertrand Russell, can be used to build structures more beautiful and satisfying than any sculpture. Yet Cantor’s edifice of infinity – ‘a paradise from which no one will drive us’, as his contemporary David Hilbert was moved to say – took its toll. Grappling with the infinite evidently proved such disconcerting experience that when the respected mathematician Leopold Kronecker pronounced Cantor’s work on set theory as ‘mathematically insane’, he seems to have struck a raw nerve. Cantor suffered several nervous breakdowns, and eventually died in a mental hospital in 1918. Paul Davies, The Edge of Infinity, p. 37 Yep, insanity and madness prevail. And the passion and fervour of Holy Mathematics is indicated by the phrase – ‘a paradise from which no one will drive us’. Their search for God, ‘eternal and perfect’, involves trust, faith and belief in concepts that are held to be truths, all firmly based on the quick-sand of imagination. An imagined new dimension – spacetime that bends, folds and warps, that has holes and peaks; an imagined time that can run backwards, split into two or more and even loop the loop, imaginary numbers that are unreal, irrational and illogical; imaginary matter that is negative, uncertain, anti or virtual, particle and/or wave or even string-like. And from this mish mash come theories which are ... ‘impossible to believe, yet they are true’. ‘True’ they may be called, but factual they are not – nobody has found a black hole, or a worm hole, let alone a naked singularity! It was nuclear chemists and engineers who developed nuclear energy and the bomb. According to the book, [Robert Jungk]: ‘Einstein assured the American reporter W. L. Lawrence that he did not believe in the release of atomic power’, Brighter Than a Thousand Suns by Robert Jungk – as late as 1939 i.e. he didn’t think it was possible. Further, Edward Teller states [Edward Teller]: ‘I believe at the time he had no very clear idea of what we were doing in nuclear physics’. Edward Teller The Americans got to the moon with Newtonian physics and engineering, not Einsteinian theory. [Paul Davies]: Einstein’s general theory of relativity is regarded by many as the supreme intellectual achievement of the human species; certainly it surpasses Maxwell’s electromagnetic theory in elegance, economy and scope. <snip> Yet Einstein’s theory leads irresistibly to a singularity, to unbounded gravitational collapse. It is frequently proposed that the theory should be abandoned in the face of this absurdity. <snip> Tinkering with this great edifice of descriptive and predictive power in order to alleviate the singularity crisis seems like a ‘cop-out’. It was not the way out in 1911, and it would be surprising if it were the solution today. Paul Davies, The Edge of Infinity, pp. 176-7 The more I read and understand Mr. Einstein, the more mystical and Guru-like he becomes. It’s all mythical tales and wishful thinking of anywhere but here, and anytime but now. Anything to avoid the fact that we are mortal and that neither goodness nor Godness can make us happy and harmless. Anything to avoid the instinctually-sourced malice and sorrow of the Human Condition. Anything to avoid the fact that this is the only moment one can experience being alive. Anything to avoid being here and now in this very actual world, happening at this very moment. What a waste to bury one’s head in the sand or in the clouds when what is actual is perfect, benign, delightful, magnificent, tangible, tactile, tasty, vibrant, alive, immediate and right here on this planet. And it is the destiny of all committed actualists to experience this actuality 24 hrs. a day, every day. To sacrifice one’s self – to psychologically and psychically self-immolate, in order that the perfection and purity of the infinitude of the physical universe can become actualized in a human being. In order that the universe can experience itself as a human being. RESPONDENT: A quick note re Paul Davies: you mention him receiving the Templeton(?) prize for religion, as if this supports the charge of ‘spiritual scientist’. Readers of his books would conclude that he was awarded this prize for demonstrating how and why some conventional religious beliefs are untenable, for explaining that physics is better placed to describe and explain phenomena than religion, for explaining that science can account for most aspects of the universe’s behaviour without God’s intervention, and for cautioning against invoking God to explain the hitherto unexplained, ie. invoking a ‘God of the gaps’ to explain tricky phenomena like consciousness, the illusion of free will, etc. It is also a bit rich to criticise a theoretical physicist, whose job is to construct explanatory models that are consistent with observable phenomena, for ... doing his job PETER: Rather than speculate upon what ‘readers of his books would conclude’, here is what Paul Davies himself has said on this very subject – [Paul Davies]: ‘There is no doubt that many scientists are opposed temperamentally to any form of metaphysical, let alone mystical arguments. They are scornful of the notion that there might exist a God, or even an impersonal creative principle or ground of being that would underpin reality and render its contingent aspects starkly arbitrary. Personally I do not share their scorn. Although many metaphysical and theistic theories seem contrived or childish, they are not obviously more absurd than the belief that that the universe exists, and exists in the form it does, reasonlessly. It seems at least worth trying to construct a metaphysical theory that reduces some of the arbitrariness of the world. But in the end a rational explanation in the sense of a closed and complete system of logical truths is almost impossible. We are barred from ultimate knowledge, from ultimate explanation, by the very rules of reasoning that prompt us to seek such an explanation in the first place. If we wish to proceed beyond, we have to embrace a different concept of ‘understanding’ from that of rational explanation. Possibly the mystical path is the way to such an understanding. I have never had a mystical experience myself, but I keep an open mind about the value of such experiences. Maybe they provide the only route beyond the limits to which science and philosophy can take us, the only possible path to the Ultimate. [emphasis added] pp 231-2, The Mystery at the End of the Universe. The Mind of God. Paul Davies. Penguin Books 1992 Given that he so blatantly champions the cause of metaphysics and the mystical, it is no wonder he was awarded the Templeton Prize of 795,000 Pounds Sterling – ‘the Templeton Prize honours and encourages the many entrepreneurs trying various ways for discoveries and breakthroughs to expand human perceptions of divinity and to help in the acceleration of divine creativity’. Website of the Templeton prize Website of the Templeton prize Website of the Templeton prize RESPONDENT: … PETER: No comment? You raise an objection claiming that Paul Davies has been misrepresented, I respond by posting Mr. Davies’ own words and then you don’t even bother to respond. Perhaps it is that you consider my response somewhat moot? If so I will let Mr. Davies say a bit more on the subject – [Paul Davies]: ‘Although metaphysical theorizing went out of fashion after this onslaught (by the empiricists), a few philosophers and scientists refused to give up speculating about what really lies behind the surface appearance of the phenomenal world. Then, in more recent years, a number of advances in fundamental physics, cosmology, and computing theory began to rekindle a more widespread interest in some of the traditional metaphysical topics. The study of ‘artificial intelligence’ reopened debate about free will and the mind-body problem. The discovery of the big bang triggered speculation about the need for a mechanism to bring the physical universe into being in the first place. Quantum mechanics exposed the subtle way in which the observer and observed are interwoven. Chaos theory revealed that the relationship between permanence and change was far from simple. In addition to these developments physicists began talking about Theories for Everything – the idea that all physical laws could be unified into a single mathematical scheme. Attention began to focus on the nature of physical law. Why had nature opted for one particular scheme rather than another? Why a mathematical scheme at all? Was there anything special about the scheme we actually observe? Would intelligent observers be able to exist in a universe that was characterized by some other scheme? The term ‘metaphysics’ came to mean ‘theories about theories’ of physics. Suddenly it was respectable to discuss ‘classes of laws’ instead of the actual laws of our universe. Attention was given to hypothetical universes with properties quite different from our own, in an effort to understand whether there is anything peculiar about our universe. Some theorists contemplated the existence of ‘laws about laws’, which act to ‘select’ that laws of our universe from some wider set. A few were prepared to consider the real existence of other universes with other laws. In fact, in this sense physicists have long been practicing metaphysics anyway. Part of the job of the mathematical physicist is to examine certain idealized mathematical models that are intended to capture only various narrow aspects of reality, and then often only symbolically. These models play the role of ‘toy universes’ that can be explored in their own right, sometimes for recreation, usually to cast some light on the real world by establishing certain common themes amongst different models. These toy universes often bear the name of their originators. Thus there is the Thirring model, the Sugawara model, the Taub-NUT universe, the maximally extended Kruskal universe, and so on. They commend themselves to theorists because they will normally permit exact mathematical treatment, whereas a more realistic model may be intractable. My own work about ten years ago was largely devoted to exploring quantum effects in model universes with only one instead of three space dimensions.’ Paul Davies. Professor of Mathematical Physics. University of Adelaide. pp 32-33, Reason and Belief, The Mind of God, Penguin Books 1992 * RESPONDENT: All of this clangs for me. PETER: Aye. The only reason that one would even dare to leave mystical imagination behind is if one wanted to live the actuality that one experiences in a PCE, 24/7. I remember one incident that particularly stood out for me at the time I was enquiring into the differences between imagination and actuality ... [Peter to No 22]: ‘I recently watched a television program documenting the first Voyager spacecraft’s flyby of the planets in our solar system. It was intriguing to watch the scientists’ reactions as the first photos and data streamed in from the first planet. They were stunned at what they saw as the pictures began coming in – what was actual was indeed beyond their wildest imaginations and theories. As each successive flyby happened the scientists’ astonishment only increased to the point that by the last flyby of the outermost planet they had already abandoned their theories and concepts and were utterly fascinated by what they were seeing with their eyes. In a similar vein, I heard an entomologist say that the insects that exist in the average rubbish bin are far more astonishing than any imagined creature from another planet thus far dreamt up by any science fiction afflictionados’. Peter to No 22 3.1.2001 A pragmatic example that the actuality of this infinite, eternal and only universe far exceeds the paltry imaginations of anything the ancient mystics, and their modern day pseudo-scientific equivalents, have ever – or could ever – dream up. * PETER: The discovery of an actual freedom from the human condition renders the whole mystical tradition not only irrelevant but it exposes it for what it is – an aberration from the dim, dark ages of humanity. Far from being outside of an actualist’s area of expertise, the mysticism still taught and practiced in current day science is precisely the field of expertise of an actualist. A practicing actualist has a hands-on experiential understanding of the workings of the human condition (including the instinctive lure of mysticism and spiritualism). RESPONDENT: Yeah, but does he have a privileged insight into the ultimate nature of the universe? I need to hear more about your basis for arguing this with such surety. PETER: I am not arguing anything, I am only pointing to the facts. You made the statement that it is a bit rich to label Paul Davies as being spiritual and I simply posted a quote in which he champions metaphysical science. I didn’t need to rely on my ‘privileged insight’, as you put it, I simply went to my bookshelf, pulled out one of his books – it happened to be one of those ones that I read when I was investigating the extent to which spiritualism still dominates science – and sat down and typed out the quote. Given that you didn’t reply I then added another quote for further clarification. As for your reliance on Paul Davies’ expertise and his insight into the ultimate nature of the universe, you might have noticed that his own research was conducted on a ‘toy universe’ that had only one spatial dimension and not the three spatial dimensions of the world that you and I live in. So much for down-to-earth common sense. (...) * PETER: In fact, a clear-eyed look at the current state of the sciences reveals that a significant turning back to the mystical roots of the past has been occurring – a turning back that closely parallels the current fashionable obsession with Eastern spirituality and philosophy. RESPONDENT: I’ve seen some signs of this in the trend toward the primacy of consciousness. Solipsism by any other name. But honestly I don’t see it to the extent that you do. (I also don’t have any personal attachment to scientific theories: they’re just models as far as I’m concerned. It’s the actuality behind them that is interesting, not the model). PETER: And yet this was what you had to say to me about Paul Davies – [Respondent]: ‘A quick note re Paul Davies: you mention him receiving the Templeton(?) prize for religion, as if this supports the charge of ‘spiritual scientist’. Readers of his books would conclude that he was awarded this prize for demonstrating how and why some conventional religious beliefs are untenable, for explaining that physics is better placed to describe and explain phenomena than religion, for explaining that science can account for most aspects of the universe’s behaviour without God’s intervention, and for cautioning against invoking God to explain the hitherto unexplained, ie. invoking a ‘God of the gaps’ to explain tricky phenomena like consciousness, the illusion of free will, etc. It is also a bit rich to criticise a theoretical physicist, whose job is to construct explanatory models that are consistent with observable phenomena, for ... doing his job.’ – and when I posted quotes of Paul Davies (whose work involved studying model ‘toy universes’ and not the actual universe) in which he contradicted your personal interpretation you didn’t respond. I knew very little about the inner workings of the world of science until I made my own clear-eyed investigation – and I can only recommend that anyone who is at all interested in the extent to which religion, spirituality and mysticism influences the world of science do likewise. RESPONDENT: The portion that is knowable to us is seen ‘through a glass darkly’ as it were, distorted by sensory limitations, conceptual models, and sheer [lack of] cognitive power. PETER: Again this is what the mystics would have us believe. Their presumption is that there is ‘something’ mysterious in the universe that is by its very supernatural nature beyond detection by human perception or instrumentation and beyond our limited understanding. As Paul Davies says in the quoted passage below [Paul Davies]: ‘philosophers and scientists refused to give up speculating about what really lies behind the surface appearance of the phenomenal world.’ p 32, Reason and Belief, The Mind of God, Paul Davies, Professor of Mathematical Physics, University of Adelaide. Penguin Books 1992 What the PCE reveals is that there is another world other than the affective human world of grim reality but this world is not a mystical creation, it is a magical fairytale like actuality, this actual world is not a metaphysical world, it is nothing other than a physical world, this actual world is not ephemeral, it is perpetually ever-changing … and that this actual world can only be sensately experienced when one’s affective and imaginary faculties cease ruling the roost. RESPONDENT: Here we go again. The limitedness of human senses and intellect does not imply that ... there is ‘something’ mysterious in the universe that is by its very supernatural nature beyond detection by human perception or instrumentation and beyond our limited understanding. What’s with this ‘mysterious, supernatural’ stuff all the time? Why can’t you interpret anything I say in a down-to-earth manner? Do me a favour in future please: assume that I might just be able to understand that the actual universe is not supernatural. PETER: Okay, then why did you make a statement that says in essence that ‘I’ as an entity see the universe as ‘distorted by sensory limitations’ and ‘conceptual models’ whilst also including a ‘lack of cognitive power’? By including the later you imply, if not state clearly, that it impossible for human beings to cognitively make sense of the ‘the portion that is knowable to us’. Do you perhaps see that this is what the mystics would have us believe – that there is ‘something’, or ‘somewhere’ in this case, that empirical science (those branches of study that apply objective scientific method to the phenomena of the physical universe) cannot understand and can never understand and therefore will forever remain ‘unknowable’? On the other hand, I am only too happy to stand corrected if you have got your wording wrong and this is not what you meant to say. * PETER: As Paul Davies says in the quoted passage below – [Paul Davies]: ‘philosophers and scientists refused to give up speculating about what really lies behind the surface appearance of the phenomenal world.’ p 32, Reason and Belief, Paul Davies, The Mind of God RESPONDENT: That’s right Peter. And for that reason they discovered some mathematical relationships in the interactions between the kickable objects in this physical universe. These mathematical relationships are ‘supernatural’ I suppose? PETER: Again I’ll leave Mr. Davies speak for himself (from the quotes I have previously posted) – [Paul Davies]: Although metaphysical theorizing went out of fashion after this onslaught (by the empiricists), a few philosophers and scientists refused to give up speculating about what really lies behind the surface appearance of the phenomenal world. Then, in more recent years, a number of advances in fundamental physics, cosmology, and computing theory began to rekindle a more widespread interest in some of the traditional metaphysical topics. pp 32-33, Reason and Belief, The Mind of God, Paul Davies and – [Paul Davies]: The term ‘metaphysics’ came to mean ‘theories about theories’ of physics. Suddenly it was respectable to discuss ‘classes of laws’ instead of the actual laws of our universe. Attention was given to hypothetical universes with properties quite different from our own, in an effort to understand whether there is anything peculiar about our universe. Some theorists contemplated the existence of ‘laws about laws’, which act to ‘select’ that laws of our universe from some wider set. A few were prepared to consider the real existence of other universes with other laws. In fact, in this sense physicists have long been practicing metaphysics anyway. Part of the job of the mathematical physicist is to examine certain idealized mathematical models that are intended to capture only various narrow aspects of reality, and then often only symbolically. pp 32-33, Reason and Belief, The Mind of God, Paul Davies and – [Paul Davies]: ‘Although many metaphysical and theistic theories seem contrived or childish, they are not obviously more absurd than the belief that that the universe exists, and exists in the form it does, reasonlessly. It seems at least worth trying to construct a metaphysical theory that reduces some of the arbitrariness of the world.’ pp 231-2, The Mystery at the End of the Universe, The Mind of God, Paul Davies To me this sounds a far cry from [quote] ‘they discovered some mathematical relationships in the interactions between the kickable objects in this physical universe’. [endquote]. RESPONDENT: Peter’s false ideas: 2) The ‘big-bang’ theory proposes the universe was ‘created out of nothing.’ The facts: 2) I’m sure there are those that propose that the universe was created out of nothing – and they may be rightly termed ‘creationists.’ PETER: I take this to be a qualifier to ‘the facts’ you presented when you made the case in 1) that the ‘big-bang’ theory is not ‘creationist’ cosmology. If I can just summarize your case to date, your position now is – the ‘big-bang’ theory that says the universe was created out of nothing is ‘creationist’ cosmology (using creationist with a small ‘c’ so as to leave the belief in God completely out of it). I just want to get this clear as I find that I have to stop and think through what the other person is really saying if I am to make sense of what it is that they are really saying. RESPONDENT: As it should be clear – ‘creationist’ does not mean to me what it means to you, so your representation of my ‘position’ is not correct. Put simply: ‘creationist’ cosmology normally entails a ‘creator.’ You have opted to change the meaning of the word without first informing us of that fact. PETER: Okay that’s clear, your position now is – [example]: ‘Those who propose that the universe was created out of nothing may be rightly called Creationists’. [end example]. And this is clearly the reason why theoretical physicists, together with secular philosophers, were compelled to design ever more models of the universe in a desperate attempt to refute all notions that there was a big bang event that happened in which all of the matter of the universe suddenly came into being out of nothing – in other words relativistic cosmology is involved in an ongoing process of denial and obscuration of its original hypothesis. RESPONDENT: The facts: I know of no scientist who excludes God as part of their cosmology – who thinks the universe came ‘out of nothing.’ PETER: Which of course is not to say there aren’t any such scientists. I say this because you made the case for another point you raised on the basis that ‘there are plenty of physicists who …’ RESPONDENT: Right – people can have a variety of beliefs. My point is that people like Stephen Hawking and Steven Weinberg do not say that the universe ‘came out of nothing.’ Rather, they have theories about singularities, multiple expansions and crunches, etc – to offer. PETER: I think you would probably agree that this is where it gets confusing because you are saying that Stephen Hawking who talks about ‘the mind of God’ is not a Creationist because he doesn’t say that the universe ‘came out of nothing’ and yet Paul Davies who also talks about the ‘Mind of God’ says – [Paul Davies]: ‘At this stage it is worth recalling the point made in the previous chapter that the big bang was not the explosion of a lump of matter into a pre-existing void, but the sudden explosive appearance of space and matter out of nothing. p. 159 The Edge of Infinity. Paul Davies But then again these are old-hat theories by now I take it. Is the model of the universe that Victor Stenger talks about at the cutting edge or are other models gaining favour? Just curious. * RESPONDENT: Rather, it is normally proposed that ‘prior to the big bang’ there existed great energy – that is hardly nothing. PETER: Most of what I have read of cosmology theories seem to me to concentrate on imagining how the Big Bang could have happened and I haven’t come across many theories that concentrate on what supposedly existed prior to the Big Bang. If it is normally proposed that ‘great energy’ existed prior to the Big Bang out of which all of matter of the entire universe was created, I would ask the scientists if this was a non-material energy as in a metaphysical energy or if it was a non-matter material energy? RESPONDENT: Sure, and that’s what scientists go on about. The question I’m focussing on now though is not ‘what existed prior to the big bang’ – rather, I am focussing on your misrepresentation of scientific theories of the big-bang – since you seem to think that big-bang theorists necessarily propose that the universe came out of nothing. PETER: Thus far you have pointed me to other physicists and philosophers who use various descriptions to explain what ‘our’ universe supposedly came out of – [Victor Stenger]: While we can never be certain of the nature of ‘true reality,’ modern physics provides the best window available to us < … > This reality is timeless, with no beginning, no end, and no arrow of time. < … > But whether reality has one universe or many, it had no beginning and no creation. It neither was nor will be. It just is. Victor Stenger talking of a timeless reality [Adolf Grünbaum]: Their cardinal feature is that there is a pre-existing background space in which our universe is embedded, and that our world is a quantum fluctuation of the vacuum of this larger space. Yet our world is only one of many vacuum fluctuation worlds that emerge randomly from the embedding vacuum space. Adolf Grünbaum talking of the vacuum fluctuation models of the universe As far as I can ascertain, the cosmologists’ attempts to make nothing sound like something appear only to be playing into the hands of the spiritualists. * PETER: I have just taken a break from this post and put my feet up for a bit and skimmed through a book from Paul Davies, who achieved an international reputation for his ability to explain the significance of advance scientific ideas in simple language. I came across this – [Paul Davies]: ‘At this stage it is worth recalling the point made in the previous chapter that the big bang was not the explosion of a lump of matter into a pre-existing void, but the sudden explosive appearance of space and matter out of nothing. <…> As explained in Chapter 7, the expanding universe is not the dispersal of galaxies away from some centre of explosion, but the inflation of space itself’. p. 159 The Edge of Infinity. Paul Davies and further on … [Paul Davies]: ‘If the above model of the big bang is taken seriously, and the mathematical progressions pushed right back to infinite density and zero model, then we cannot continue back beyond that point. When infinity is reached in physics, the theory stops. Taken literally, space has disappeared, along with all matter. Whatever lies beyond, it does not contain any places, or any things in the usual sense of material entities. We seem to be on the very edge of existence once again …’ p. 159 The Edge of Infinity. Paul Davies If I take this on board, I can only assume that the ‘great energy’ that you say is normally proposed as having existed prior to the Big Bang would have to be a formless (there being no space existing before the big bang), spaceless (there being no space existing before the big bang) and timeless (there is no time existing before the big bang) energy. And I say timeless because Paul Davies says – [Paul Davies]: ‘… for the creation of a universe at a finite time in the past does not necessitate the assumption that there was a time when nothing existed. Time itself can be created …’ and further on … ‘If the universe did really emerge from a singularity, then the singularity itself cannot be considered as belonging to spacetime – it represents, as discussed in length in the preceding chapters, a breakdown of the spacetime concept. If the singularity is not part of spacetime then it is not an event and did not ‘occur’ at ‘a moment’. p. 168 The Edge of Infinity. Paul Davies From what I make of what Paul Davies is saying it also appears that I am wrong in saying that the Big Bang theory proposes the universe was ‘created out of nothing.’ because nothing existed prior to the Big Bang (as in no space, time or matter existed prior to the singularity) and not only that but the Big Bang was not an event and did not happen at a particular moment in time because the event did not occur either in a place in space nor at a moment in time (as in no space, time or matter existed prior to the singularity). After re-reading some of this book, I knew why I regarded relativistic cosmology as being absurd when I first started trying to make sense of it … but I digress. To get back to the practicalities of your statement, when you say this ‘great energy’ that existed prior to the supposed Big Bang is ‘hardly nothing’, what do you mean? Do you mean it is ‘hardly nothing’ because it is a cosmological theory or ‘hardly nothing’ as in it is a bona fide energy that had, or has, a real existence? I ask because I am interested in what sense you make out of these theories, not as philosophical sense but as down-to-earth sense. RESPONDENT: The facts: Also, there are those that propose that the universe actually expands and contracts and may go through a series of big-bangs – so this particular bang did not come out of nothing at all. PETER: Yeah. I have read of many theories, amongst my favourites being the oscillating universe, a universe that is cyclic in nature, and many books have been written pointing out that this particular model is consistent with Hindu and other Eastern cosmologies of a cyclic nature (the reincarnating universe model?). There is also the time reversing model, wherein in each successive cycle, time oscillates between running forward and running backwards. There is also ‘the universe creates itself’ model, the ‘Mother and Child’ universe model, the ‘many universes’ theory, the Darwinist Cosmology model and so on. From what I gather, most of these theories are not big bang theories but are theories that have evolved in order to avoid the difficulties inherent in the mathematics of the Big Bang theory – seemingly not only does time, space and matter disappear in a singularity but also mathematics itself gets somewhat lost. If I can just summarize, the point you appear to be making is that my idea that ‘the ‘big-bang’ theory proposes the universe was ‘created out of nothing’’ is ‘false’ because it is a fact that there are also other theories that propose a series of ‘little bangettes’ as alternatives to the Big Bang theory. From where I stand, it would be misleading to call these subsequent theories ‘the big-bang’ theory. Please correct me if I am wrong, but I can’t follow the logic of your refutation. * RESPONDENT: First, I should say that Paul Davies is an excellent source for you to buttress your theories about the ‘big bang’ being ‘creationist’ cosmology – yet he is not such an excellent source for looking at what others are proposing about the ‘big-bang.’ I’m sure it was for good reason that Davies titled one of his books ‘God and the New Physics.’ PETER: As I have indicated before, the only reason I have quoted Paul Davies is that I happened to buy a book of his in the local second-hand bookshop when I first started to enquire into the latest cosmological theories and the only reason that I mentioned Paul Davies in my post to No 60 was that he made the claim that – [Respondent No 60]: Readers of his books would conclude that he was awarded this prize for demonstrating how and why some conventional religious beliefs are untenable, for explaining that physics is better placed to describe and explain phenomena than religion, for explaining that science can account for most aspects of the universe’s behaviour without God’s intervention, and for cautioning against invoking God to explain the hitherto unexplained, i.e. invoking a ‘God of the gaps’ to explain tricky phenomena like consciousness, the illusion of free will, etc. No 60 to Peter, re: PCEs 10.1.2004 But I do take your point that in the ongoing battle that the secularists are waging in support of relativistic cosmology Paul Davies could well be seen as a defector to religiosity. RESPONDENT: My point is that there are big-bang theorists without the mystical bent of Davies and to a lesser degree – that of Einstein. PETER: Now you have piqued my interest. Are you saying there is a relativistic cosmology that is not based on Einstein’s theory of relativity? RESPONDENT: Your insisting on making ‘down-to-earth’ sense of what ‘pre-existed’ the ‘big-bang’ may of course, be unfulfillable. PETER: It’s definitely unfulfillable for the simple reason that relativistic cosmology is a theoretical cosmology based on model universes that have nothing to do with the actual physical universe of sensate experience. RESPONDENT: Can you make ‘down-to-earth’ sense of what Pluto is made of? PETER: Human beings have done a fair job with this planet, this planet’s moon, are currently making sense of what Mars is made of, and have had a spacecraft fly by Pluto for a preliminary making sense … if that’s what you mean. RESPONDENT: You may have to think out of the normal ‘down-to-earth’ ways you are accustomed to thinking. PETER: Yep I can see that. My current voluntary immersion into the world of relativity is akin to my previous unwitting immersion into the spiritual world. In both worlds one is encouraged to abandon common sense and accept presumption as being fact. Both are closed-loop belief systems in that you are taught that what they are saying is the truth. I found by experience that the only way to free oneself from such beliefs is to dare to question everything and, most especially, the fundamental premise upon which they are founded. RESPONDENT: I am not advocating big-bang cosmology – merely focussing on the fact that you often misrepresent it. PETER: That’s becoming clearer to me now. No 60 essentially ran the same argument, he refuted any criticism of relativistic cosmology as being unfair and ill-informed whilst simultaneously declaring himself to be agnostic with regard to the nature and extent of the physical universe. It is beyond me how anyone can settle for being agnostic towards the universe – this world of people, things and events. The very challenge presented by Richard’s discovery is that anyone who so desires can make sense of the universe and can do so to the point of becoming actually free of the human condition. It is a challenge that I, for one, could not and cannot turn away from. Actualism Homepage
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