VICTORSTENGER

Cosmic Evidence

From God: The Failed Hypothesis

VICTOR STENGER

The majority view of the atheist school is that the existence of god can neither be proved nor disproved, and that therefore the theistic position must collapse because its adherents must claim to know more than anyone can possibly know (not just about the existence of a creator, but about his thoughts on sex, diet, war, and other matters). Greatly daring, Professor Victor Stenger advances the argument that we now know enough to discard the god hypothesis altogether.

The only laws of matter are those which our minds must fabricate, and the only laws of mind are fabricated for it by matter.

—JAMES CLERK MAXWELL

Miracles

Let us now move from Earth to the cosmos in our search for evidence of the creator God of Judaism, Christianity, and Islam. From a modern scientific perspective, what are the empirical and theoretical implications of the hypothesis of a supernatural creation? We need to seek evidence that the universe (1) had an origin and (2) that origin cannot have happened naturally. One sign of a supernatural creation would be a direct empirical confirmation that a miracle was necessary in order to bring the universe into existence. That is, cosmological data should either show evidence for one or more violations of well-established laws of nature or the models developed to describe those data should require some causal ingredient that cannot be understood—and be probably not understandable—in purely material or natural terms.

Now, as philosopher David Hume pointed out centuries ago, many problems exist with the whole notion of miracles. Three types of possible miracles can be identified: (1) violations of established laws of nature, (2) inexplicable events, and (3) highly unlikely coincidences. The latter two can be subsumed into the first since they also would imply a disagreement with current knowledge.

In previous chapters I have given examples of observations that would confirm the reality of supernatural powers of the human mind. We can easily imagine cosmic phenomena that would forever defy material expectations. Suppose a new planet were to suddenly appear in the solar system. Such an observation would violate energy conservation and reasonably be classified as a supernatural event.

Scientists will make every effort to find a natural mechanism for any unusual event, and the layperson is likely to agree that such a mechanism might be possible since “science does not know everything.”

However, science knows a lot more than most people realize. Despite the talk of “scientific revolutions” and “paradigm shifts,” the basic laws of physics are essentially the same today as they were at the time of Newton. Of course they have been expanded and revised, especially with the twentieth-century developments of relativity and quantum mechanics. But anyone familiar with modern physics will have to agree that certain fundamentals, in particular the great conservation principles of energy and momentum, have not changed in four hundred years.1 The conservation principles and Newton’s laws of motion still appear in relativity and quantum mechanics. Newton’s law of gravity is still used to calculate the orbits of spacecraft.

Conservation of energy and other basic laws hold true in the most distant observed galaxy and in the cosmic microwave background, implying that these laws have been valid for over thirteen billion years. Surely any observation of their violation during the puny human life span would be reasonably termed a miracle.

Theologian Richard Swinburne suggests that we define a miracle as a nonrepeatable exception to a law of nature.2 Of course, we can always redefine the law to include the exception, but that would be somewhat arbitrary. Laws are meant to describe repeatable events. So, we will seek evidence for violations of well-established laws that do not repeat themselves in any lawful pattern.

No doubt God, if he exists, is capable of repeating miracles if he so desires. However, repeatable events provide more information that may lead to an eventual natural description, while a mysterious, unrepeated event is likely to remain mysterious. Let us give the God hypothesis every benefit of the doubt and keep open the possibility of a miraculous origin for inexplicable events and unlikely coincidences, examining any such occurrences on an individual basis. If even with the loosest definition of a miracle none is observed to occur, then we will have obtained strong support for the case against the existence of a God who directs miraculous events.

Let us proceed to look for evidence of a miraculous creation in our observations of the cosmos.

Creating Matter

Until early in the twentieth century, there were strong indications that one or more miracles were required to create the universe. The universe currently contains a large amount of matter that is characterized by the physical quantity we define as mass. Prior to the twentieth century, it was believed that matter could neither be created nor destroyed, just changed from one type to another. So the very existence of matter seemed to be a miracle, a violation of the assumed law of conservation of mass that occurred just once—at the creation.

However, in his special theory of relativity published in 1905, Albert Einstein showed that matter can be created out of energy and can disappear into energy. What all science writers call “Einstein’s famous equation,” E = mc2, relates the mass m of a body to an equivalent rest energy, E, where c is a universal constant, the speed of light in a vacuum. That is, a body at rest still contains energy.

When a body is moving, it carries an additional energy of motion called kinetic energy. In chemical and nuclear interactions, kinetic energy can be converted into rest energy, which is equivalent to generating mass.3 Also, the reverse happens; mass or rest energy can be converted into kinetic energy. In that way, chemical and nuclear interactions can generate kinetic energy, which then can be used to run engines or blow things up.

So, the existence of mass in the universe violates no law of nature. Mass can come from energy. But, then, where does the energy come from? The law of conservation of energy, also known as the first law of thermodynamics, requires that energy come from somewhere. In principle, the creation hypothesis could be confirmed by the direct observation or theoretical requirement that conservation of energy was violated 13.7 billion years ago at the start of the big bang.

However, neither observations nor theory indicates this to have been the case. The first law allows energy to convert from one type to another as long as the total for a closed system remains fixed. Remarkably, the total energy of the universe appears to be zero. As famed cosmologist Stephen Hawking said in his 1988 best seller, A Brief History of Time, “In the case of a universe that is approximately uniform in space, one can show that the negative gravitational energy exactly cancels the positive energy represented by the matter. So the total energy of the universe is zero.4 Specifically, within small measurement errors, the mean energy density of the universe is exactly what it should be for a universe that appeared from an initial state of zero energy, within a small quantum uncertainty.5

A close balance between positive and negative energy is predicted by the modern extension of the big bang theory called the inflationary big bang, according to which the universe underwent a period of rapid, exponential inflation during a tiny fraction of its first second.6 The inflationary theory has recently undergone a number of stringent observational tests that would have been sufficient to prove it false. So far, it has successfully passed all these tests.

In short, the existence of matter and energy in the universe did not require the violation of energy conservation at the assumed creation. In fact, the data strongly support the hypothesis that no such miracle occurred. If we regard such a miracle as predicted by the creator hypothesis, then that prediction is not confirmed.

This example also serves to once more refute the assertion that science has nothing to say about God. Suppose our measurement of the mass density of the universe had not turned out to be exactly the value required for a universe to have begun from a state of zero energy. Then we would have had a legitimate, scientific reason to conclude that a miracle, namely, a violation of energy conservation, was needed to bring the universe into being. While this might not conclusively prove the existence of a creator to everyone’s satisfaction, it would certainly be a strong mark in his favor.

Creating Order

Another prediction of the creator hypothesis also fails to be confirmed by the data. If the universe were created, then it should have possessed some degree of order at the creation—the design that was inserted at that point by the Grand Designer. This expectation of order is usually expressed in terms of the second law of thermodynamics, which states that the total entropy or disorder of a closed system must remain constant or increase with time. It would seem to follow that if the universe today is a closed system, it could not always have been so. At some point in the past, order must have been imparted from the outside.

Prior to 1929, this was a strong argument for a miraculous creation. However, in that year astronomer Edwin Hubble reported that the galaxies are moving away from one another at speeds approximately proportional to their distance, indicating that the universe is expanding. This provided the earliest evidence for the big bang. For our purposes, an expanding universe could have started in total chaos and still formed localized order consistent with the second law.

The simplest way to see this is with a (literally) homey example. Suppose that whenever you clean your house, you empty the collected rubbish by tossing it out the window into your yard. Eventually the yard would be filled with rubbish. However, you can continue doing this with a simple expedient. Just keep buying up the land around your house and you will always have more room to toss the rubbish. You are able to maintain localized order—in your house—at the expense of increased disorder in the rest of the universe.

Similarly, parts of the universe can become more orderly as the rubbish, or entropy, produced during the ordering process (think of it as disorder being removed from the system being ordered) is tossed out into the larger, ever-expanding surrounding space. As illustrated in figure 4.1, the total entropy of the universe increases as the universe expands, as required by the second law.7 However, the maximum possible entropy increases even faster, leaving increasingly more room for order to form. The reason for this is that the maximum entropy of a sphere of a certain radius (we are thinking of the universe as a sphere) is that of a black hole of that radius. The expanding universe is not a black hole and so has less than maximum entropy. Thus, while becoming more disorderly on the whole as time goes by, our expanding universe is not maximally disordered. But, once it was.

Suppose we extrapolate the expansion back 13.7 billion years to the earliest definable moment, the Planck time, 6.4 x 10–44 second when the universe was confined to the smallest possible region of space that can be operationally defined, a Planck sphere that has a radius equal to the Planck length, 1.6 x 10–35 meter. As expected from the second law, the universe at that time had lower entropy than it has now. However, that entropy was also as high as it possibly could have been for an object that small, because a sphere of Planck dimensions is equivalent to a black hole.

This requires further elaboration. I seem to be saying that the entropy of the universe was maximal when the universe began, yet it has been increasing ever since. Indeed, that’s exactly what I am saying. When the universe began, its entropy was as high as it could be for an object of that size because the universe was equivalent to a black hole from which no information can be extracted. Currently the entropy is higher but not maximal, that is, not as high as it could be for an object of the universe’s current size. The universe is no longer a black hole.

I also need to respond here to an objection that has been raised by physicists who have heard me make this statement. They point out, correctly, that we currently do not have a theory of quantum gravity that we can apply to describe physics earlier than the Planck time. I have adopted Einstein’s operational definition of time as what you read on a clock. In order to measure a time interval smaller than the Planck time, you would need to make that measurement in a region smaller than the Planck length, which equals the Planck time multiplied by the speed of light. According to the Heisenberg uncertainty principle of quantum mechanics, such a region would be a black hole, from which no information can escape. This implies that no time interval can be defined that is smaller than the Planck time.8

Consider the present time. Clearly we do not have any qualms about applying established physics “now” and for short times earlier or later, as long as we do not try to do so for time intervals shorter than the Planck time. Basically, by definition time is counted off as an integral number of units where one unit equals the Planck time. We can get away with treating time as a continuous variable in our mathematical physics, such as we do when we use calculus, because the units are so small compared to anything we measure in practice. We essentially extrapolate our equations through the Planck intervals within which time is unmeasurable and thus indefinable. If we can do this “now,” we can do it at the end of the earliest Planck interval where we must begin our description of the beginning of the big bang.

At that time, our extrapolation from later times tells us that the entropy was maximal. In that case, the disorder was complete and no structure could have been present. Thus, the universe began with no structure. It has structure today consistent with the fact that its entropy is no longer maximal.

In short, according to our best current cosmological understanding, our universe began with no structure or organization, designed or otherwise. It was a state of chaos.

We are thus forced to conclude that the complex order we now observe could not have been the result of any initial design built into the universe at the so-called creation. The universe preserves no record of what went on before the big bang. The Creator, if he existed, left no imprint. Thus he might as well have been nonexistent.

Once again we have a result that might have turned out otherwise and provided strong scientific evidence for a creator. If the universe were not expanding but a firmament, as described in the Bible, then the second law would have required that the entropy of the universe was lower than its maximum allowed value in the past. Thus, if the universe had a beginning, it would have begun in a state of high order nec ssarily imposed from the outside. Even if the universe extended into the infinite past, it would be increasingly orderly in that direction, and the source of that order would defy natural description.

The empirical fact of the big bang has led some theists to argue that this, in itself, demonstrates the existence of a creator. In 1951 Pope Pius XII told the Pontifical Academy, “Creation took place in time, therefore there is a Creator, therefore God exists.”9 The astronomer/priest Georges-Henri Lemaitre, who first proposed the idea of a big bang, wisely advised the pope not make this statement “infallible.”

Christian apologist William Lane Craig has made a number of sophisticated arguments that he claims show that the universe must have had a beginning and that beginning implies a personal creator.10 One such argument is based on general relativity, the modern theory of gravity that was published by Einstein in 1916 and that has, since then, passed many stringent empirical tests.”11

In 1970 cosmologist Stephen Hawking and mathematician Roger Penrose, using a theorem derived earlier by Penrose, “proved” that a singularity exists at the beginning of the big bang.12 Extrapolating general relativity back to zero time, the universe gets smaller and smaller while the density of the universe and the gravitational field increases. As the size of the universe goes to zero, the density and gravitational field, at least according to the mathematics of general relativity, become infinite. At that point, Craig claims, time must stop and, therefore, no prior time can exist.

However, Hawking has repudiated his own earlier proof. In his best seller A Brief History of Time, he avers, “There was in fact no singularity at the beginning of the universe.”13 This revised conclusion, concurred with by Penrose, follows from quantum mechanics, the theory of atomic processes that was developed in the years following the introduction of Einstein’s theories of relativity. Quantum mechanics, which also is now confirmed to great precision, tells us that general relativity, at least as currently formulated, must break down at times less than the Planck time and at distances smaller than the Planck length, mentioned earlier. It follows that general relativity cannot be used to imply that a singularity occurred prior to the Planck time and that Craig’s use of the singularity theorem for a beginning of time is invalid.

Craig and other theists also make another, related argument that the universe had to have had a beginning at some point, because if it were infinitely old, it would have taken an infinite time to reach the present. However, as philosopher Keith Parsons has pointed out, “To say the universe is infinitely old is to say that it had no beginning—not a beginning that was infinitely long ago.”14

Infinity is an abstract mathematical concept that was precisely formulated in the work of mathematician Georg Cantor in the late nineteenth century. However, the symbol for infinity, “©,” is used in physics simply as a shorthand for “a very big number.” Physics is counting. In physics, time is simply the count of ticks on a clock. You can count backward as well as forward. Counting forward you can get a very big but never mathematically infinite positive number and time “never ends.” Counting backward you can get a very big but never mathematically infinite negative number and time “never begins.” Just as we never reach positive infinity, we never reach negative infinity. Even if the universe does not have a mathematically infinite number of events in the future, it still need not have an end. Similarly, even if the universe does not have a mathematically infinite number of events in the past, it still need not have a beginning. We can always have one event follow another, and we can always have one event precede another.

Craig claims that if it can be shown that the universe had a beginning, this is sufficient to demonstrate the existence of a personal creator. He casts this in terms of the kalâm cosmological argument, which is drawn from Islamic theology.15 The argument is posed as a syllogism:

Whatever begins to exist has a cause.

The universe began to exist.

Therefore, the universe has a cause.

The kalâm argument has been severely challenged by philosophers on logical grounds,16 which need not be repeated here since we are focusing on the science.

In his writings, Craig takes the first premise to be self-evident, with no justification other than common, everyday experience. That’s the type of experience that tells us the world is flat. In fact, physical events at the atomic and subatomic level are observed to have no evident cause. For example, when an atom in an excited energy level drops to a lower level and emits a photon, a particle of light, we find no cause of that event. Similarly, no cause is evident in the decay of a radioactive nucleus.

Craig has retorted that quantum events are still “caused,” just caused in a nonpredetermined manner—what he calls “probabilistic causality.” In effect, Craig is thereby admitting that the “cause” in his first premise could be an accidental one, something spontaneous—something not predetermined. By allowing probabilistic cause, he destroys his own case for a predetermined creation.

We have a highly successful theory of probabilistic causes—quantum mechanics. It does not predict when a given event will occur and, indeed, assumes that individual events are not predetermined. The one exception occurs in the interpretation of quantum mechanics given by David Bohm.17 This assumes the existence of yet-undetected subquantum forces. While this interpretation has some supporters, it is not generally accepted because it requires superluminal connections that violate the principles of special relativity.18 More important, no evidence for subquantum forces has been found.

Instead of predicting individual events, quantum mechanics is used to predict the statistical distribution of outcomes of ensembles of similar events. This it can do with high precision. For example, a quantum calculation will tell you how many nuclei in a large sample will have decayed after a given time. Or you can predict the intensity of light from a group of excited atoms, which is a measure of the total number of photons emitted. But neither quantum mechanics nor any other existing theory—including Bohm’s—can say anything about the behavior of an individual nucleus or atom. The photons emitted in atomic transitions come into existence spontaneously, as do the particles emitted in nuclear radiation. By so appearing, without predetermination, they contradict the first premise.

In the case of radioactivity, the decays are observed to follow an exponential decay “law.” However, this statistical law is exactly what you expect if the probability for decay in a given small time interval is the same for all time intervals of the same duration. In other words, the decay curve itself is evidence for each individual event occurring unpredictably and, by inference, without being predetermined.

Quantum mechanics and classical (Newtonian) mechanics are not as separate and distinct from one another as is generally thought. Indeed, quantum mechanics changes smoothly into classical mechanics when the parameters of the system, such as masses, distances, and speeds, approach the classical regime.19 When that happens, quantum probabilities collapse to either zero or 100 percent, which then gives us certainty at that level. However, we have many examples where the probabilities are not zero or 100 percent. The quantum probability calculations agree precisely with the observations made on ensembles of similar events.

Note that even if the kalâm conclusion were sound and the universe had a cause, why could that cause itself not be natural? As it is, the kalâm argument fails both empirically and theoretically without ever having to bring up the second premise about the universe having a beginning.

The Origin

Nevertheless, another nail in the coffin of the kalâm argument is provided by the fact that the second premise also fails. As we saw above, the claim that the universe began with the big bang has no basis in current physical and cosmological knowledge.

The observations confirming the big bang do not rule out the possibility of a prior universe. Theoretical models have been published suggesting mechanisms by which our current universe appeared from a preexisting one, for example, by a process called quantum tunneling or so-called quantum fluctuations.20 The equations of cosmology that describe the early universe apply equally for the other side of the time axis, so we have no reason to assume that the universe began with the big bang.

In The Comprehensible Cosmos, I presented a specific scenario for the purely natural origin of the universe, worked out mathematically at a level accessible to anyone with an undergraduate mathematics or physics background.21 This was based on the no boundary model of James Hartle and Stephen Hawking.22 In that model, the universe has no beginning or end in space or time. In the scenario I presented, our universe is described as having “tunneled” through the chaos at the Planck time from a prior universe that existed for all previous time.

While he avoided technical details in A Brief History of Time, the no boundary model was the basis of Hawking’s oft-quoted statement: “So long as the universe had a beginning, we could suppose it had a creator. But if the universe is really completely self-contained, having no boundary or edge, it would have neither beginning nor end; it would simply be. What place then, for a creator?”23

Prominent physicists and cosmologists have published, in reputable scientific journals, a number of other scenarios by which the universe could have come about “from nothing” naturally.24 None can be “proved” at this time to represent the exact way the universe appeared, but they serve to illustrate that any argument for the existence of God based on this gap in scientific knowledge fails, since plausible natural mechanisms can be given within the framework of existing knowledge.

As I have emphasized, the God of the gaps argument for God fails when a plausible scientific account for a gap in current knowledge can be given. I do not dispute that the exact nature of the origin of the universe remains a g p in scientific knowledge.

But I deny that we are bereft of any conceivable way to account for that origin scientifically.

In short, empirical data and the theories that successfully describe those data indicate that the universe did not come about by a purposeful creation. Based on our best current scientific knowledge, it follows that no creator exists who left a cosmological imprint of a purposeful creation.

Intervening in the Cosmos

This still leaves open the possibility that a god exists who may have created the universe in such a way that did not require any miracles and did not leave any imprint of his intentions. Of course, this is no longer the traditional Judeo-Christian-Islamic God, whose imprint is supposedly everywhere. But, perhaps those religions can modify their theologies and posit a god who steps in later, after the Planck time, to ensure that his purposes are still served despite whatever plans he had of creation being wiped out by the chaos at the Planck time.

In that case, we can again expect to find, in observations or well-established theories, some evidence of places where this god has intervened in the history of the cosmos. In previous chapters we sought such evidence on Earth, in the phenomena of life and mind. Here we move to the vast space beyond Earth.

History gives us many examples of unexpected events in the heavens that at first appeared miraculous. In 585 BCE a total eclipse of the sun over Asia Minor ended a battle between the Medes and the Lydians, with both sides fleeing in terror. In probably the first known case of a scientific prediction, Thales of Miletus had predicted the eclipse based on Babylonian records.

Eclipses are sufficiently rare that they are not so regular a part of normal human experience as are the rising and setting of the sun and the phases of the moon. However, they do repeat and behave lawfully, as do these more familiar phenomena. That’s why today we can give the exact date (on our current calendar) of Thales’s eclipse: May 28, 585 BCE. This demonstrates the remarkable power of science to both predict the future and postdict the past. About that time, Nebuchadnezzar II destroyed Jerusalem and carried the Judeans off into exile in Babylonia (where they would pick up their creation myth). The Buddha is said to have attained enlightenment at almost exactly the same time. Confucius would be born a few decades later.

Comets are a similar example of spectacular astronomical phenomena that ancient people commonly regarded as supernatural omens but science has since described in natural terms, that is, with purely material models. In the seventeenth century, Edmund Halley (d. 1742) used the mechanical theories developed by his friend Isaac Newton (d. 1727) to predict that a comet seen in 1682 would return in 1759. Indeed it did, after Halley’s death, and has done so every seventy-six years since. Most comets appear unexpectedly, having such extended orbits that they have spent human history outside our view. However, records indicate that Halley’s comet has appeared perhaps twenty-nine times in history.

In more recent times, other astronomical phenomena have occurred unexpectedly and could not be immediately understood. These include pulsars, supernovas, quasars, and gamma-ray bursts. But, as with other examples, these phenomena eventually repeated in one way or another, in time or in space. This allowed us to learn enough to eventually understand their nature in purely physical terms.

At no time and at no place in the sky have we run across an event above the noise that did not repeat sometime or someplace and could not be accounted for in terms of established natural science. We have yet to encounter an observable astronomical phenomenon that requires a supernatural element o be added to a model in order to describe the event. In fact, we have no cosmic phenomenon that meets the Swinburne criterion for a miracle. A God who plays a sufficiently active role to produce miraculous events in the cosmos has not been even glimpsed at by our best astronomical instruments to date. Observations in cosmology look just as they can be expected to look if there is no God.

Where Do the Laws of Physics Come From?

We have seen that the origin and the operation of the universe do not require any violations of laws of physics. This probably will come as a surprise to the layperson who may have heard otherwise from the pulpit or the media. However, the scientifically savvy believer might concede this point for the sake of argument and then retort, “Okay, then where did the laws of physics come from?” The common belief is that they had to come from somewhere outside the universe. But that is not a demonstrable fact. There is no reason why the laws of physics cannot have come from within the universe itself.

Physicists invent mathematical models to describe their observations of the world. These models contain certain general principles that have been traditionally called “laws” because of the common belief that these are rules that actually govern the universe the way civil laws govern nations. However, as I showed in my previous book, The Comprehensible Cosmos, the most fundamental laws of physics are not restrictions on the behavior of matter. Rather they are restrictions on the way physicists may describe that behavior.25

In order for any principle of nature we write down to be objective and universal, it must be formulated in such a way that it does not depend on the point of view of any particular observer. The principle must be true for all points of view, from every “frame of reference.” And so, for example, no objective law can depend on a special moment in time or a position in space that may be singled out by some preferred observer.

Suppose I were to formulate a law that said that all objects move naturally toward me. That would not be very objective. But this was precisely what people once thought—that Earth was the center of the universe and the natural motion of bodies was toward Earth. The Copernican revolution showed this was wrong and was the first step in the gradual realization of scientists that their laws must not depend on frame of reference.

In 1918 mathematician Emmy Noether proved that the most important physical laws of all—conservation of energy, linear momentum, and angular momentum—will automatically appear in any model that does not single out a special moment in time, position in space, and direction in space.26 Later it was realized that Einstein’s special theory of relativity follows if we do not single out any special direction in four-dimensional space-time.

These properties of space-time are called symmetries. For example, the rotational symmetry of a sphere is a result of the sphere singling out no particular direction in space. The four space-time symmetries described above are just the natural symmetries of a universe with no matter, that is, a void. They are just what they should be if the universe appeared from an initial state in which there was no matter—from nothing.

Other laws of physics, such as conservation of electric charge and the various force laws, arise from the generalization of space-time symmetries to the abstract spaces physicists use in their mathematic models. This generalization is called gauge invariance, which is likened to a principle I more descriptively refer to as point-of-view invariance.

The mathematical formulations of these models (which are provided in The Comprehensible Cosmos) must reflect this requirement if they are to be objective and universal. Surprisingly, when this is done, most of the familiar laws of physics appear naturally. Those that are not immediately obvious can be seen to plausibly arise by a process, known as spontaneous symmetry breaking.

So where did the laws of physics come from? They came from nothing! Most are statements composed by humans that follow from the symmetries of the void out of which the universe spontaneously arose. Rather than being handed down from above, like the Ten Commandments, they look exactly as they should look if they were not handed down from anywhere. And this is why, for example, a violation of energy conservation at the beginning of the big bang would be evidence for some external creator. Even though they invented it, physicists could not simply change the “law.” It would imply a miracle or, more explicitly, some external agency that acted to break the time symmetry that leads to conservation of energy. But, as we have seen, no such miracle is required by the data.

Thus we are justified in applying the conservation laws to the beginning of the big bang at the Planck time. At that time, as we saw earlier in this chapter, the universe had no structure. That meant that it had no distinguishable place, direction, or time. In such a situation, the conservation laws apply.

Now, this is certainly not a commonly understood view. Normally we think of laws of physics as part of the structure of the universe. But here I am arguing that the three great conservation laws are not part of any structure. Rather they follow from the very lack of structure at the earliest moment.

No doubt this concept is difficult to grasp. My views on this particular issue are not recognized by a consensus of physicists, although I insist that the science I have used is well established and conventional. I am proposing no new physics or cosmology but merely providing an interpretation of established knowledge in those fields as it bears on the question of the origin of physical law, a question few physicists ever ponder.

I must emphasize another important point, which has been frequently misunderstood. I am not suggesting that the laws of physics can be anything we want them to be, that they are merely “cultural narratives,” as has been suggested by authors associated with the movement called postmodernism.27 They are what they are because they agree with the data.

Whether or not you will buy into my account of the origin of physical law, I hope you will allow that I have at minimum provided a plausible natural scenario for a gap in scientific knowledge, that gap being a clear consensus on the origin of physical law. Once again, I do not have the burden of proving this scenario. The believer who wishes to argue that God is the source of physical law has the burden of proving (1) that my account is wrong, (2) that no other natural account is possible, and (3) that God did it.

Why Is There Something Rather Than Nothing?

If the laws of physics follow naturally from empty space-time, then where did that empty space-time come from? Why is there something rather than nothing? This question is often the last recourse of the theist who seeks to argue for the existence of God from physics and cosmology and finds that all his other arguments fail. Philosopher Bede Rundle calls it “philosophy’s central, and most perplexing, question.” His simple (but book-length) answer: “There has to be something.”28

Clearly many conceptual problems are associated with this question. How do we def ne “nothing”? What are its properties? If it has properties, doesn’t that make it something? The theist claims that God is the answer. But, then, why is there God rather than nothing? Assuming we can define “nothing,” why should nothing be a more natural state of affairs than something? In fact, we can give a plausible scientific reason based on our best current knowledge of physics and cosmology that something is more natural than nothing!

In Chapter 2 we saw how nature is capable of building complex structures by processes of self-organization, how simplicity begets complexity. Consider the example of the snowflake, the beautiful six-pointed pattern of ice crystals that results from the direct freezing of water vapor in the atmosphere. Our experience tells us that a snowflake is very ephemeral, melting quickly into drops of liquid water that exhibit far less structure. But that is only because we live in a relatively high-temperature environment, where heat reduces the fragile arrangement of crystals to a simpler liquid. Energy is required to break the symmetry of a snowflake.

In an environment where the ambient temperature is well below the melting point of ice, as it is in most of the universe far from the highly localized effects of stellar heating, any water vapor would readily crystallize into complex, asymmetric structures. Snowflakes would be eternal, or at least would remain intact until cosmic rays tore them apart.

This example illustrates that many simple systems of particles are unstable, that is, have limited lifetimes as they undergo spontaneous phase transitions to more complex structures of lower energy. Since “nothing” is as simple as it gets, we cannot expect it to be very stable. It would likely undergo a spontaneous phase transition to something more complicated, like a universe containing matter. The transition of nothing-to-something is a natural one, not requiring any agent. As Nobel laureate physicist Frank Wilczek has put it, “The answer to the ancient question ‘Why is there something rather than nothing?’ would then be that ‘nothing’ is unstable.”29

In the nonboundary scenario for the natural origin of the universe I mentioned earlier, the probability for there being something rather than nothing actually can be calculated; it is over 60 percent.30

In short, the natural state of affairs is something rather than nothing. An empty universe requires supernatural intervention—not a full one. Only by the constant action of an agent outside the universe, such as God, could a state of nothingness be maintained. The fact that we have something is just what we would expect if there is no God.