"Universes" caused me to think more deeply about existence and creation. I report the results of my cogitation in two parts.

I. PROBABILITY AND EXISTENCE

It is impossible to know whether life as we know it is a low-probability event. Such a conclusion rests on an unsupportable assumption: the existence of a universe which is “fine tuned” to enable life is a low-probability event. And yet, that assumption is the basis for assertions that the existence of our universe — with its life-supporting combination of matter, energy, and physical laws — “proves” that there must be other universes because ours is so unlikely. Such “logic” is an edifice of rank circularity constructed on a foundation of pure supposition.

Such “logic,” moreover, misapplies the concept “probability.” No object or event has a probability (knowable chance of happening) unless it meets the following conditions:

1. The object or event is a member of a collective of observable phenomena, where every member of the collective has common features.

2. The collective is a mass phenomenon or an unlimited sequence of observations, where (a) the relative frequencies of particular attributes withing the collective tend to fixed limits and (b) these fixed limits remain the same for reasonably large subsets of the collective. (Adapted from “Summary of the Definition,” on pp. 28-9 in Chapter 1, “The Definition of Probability,” of Richard von Mises’s Probability, Statistics and Truth, 1957 Dover edition.)

Mises, obviously, was a “frequentist,” and his view of probability is known as “frequentism.” Despite the criticisms of frequentism (follow the preceding link), it offers the only rigorous view of probability. Nor does it insist (as suggested at the link) that a probability is a precisely knowable or fixed value. But it is a quantifiable value, based on observations of actual objects or events.

Other approaches to probability are vague and subjective. There are, for example, degrees of belief (probabilistic logic), statements of propensity (probabilistic propensity), and “priors” (Bayesian probability). Unlike frequentism, these appeal to speculation, impressions, and preconceptions. Reliance on such notions of probability as evidence of the actual likelihood of an event is the quintessence of circularity.

In summary, there is no sound basis in logic or empirical science for the assertion that the universe we know is a highly improbable one and, therefore must be one of vastly many universes — if it was not the conscious creation of an exogenous force or being (i.e., God). The universe we know simply “is” — and that is all we know or probably can know, as a matter of science.

II. EXISTENCE AND CREATION

Logic and facts are puny things when it comes to the question of existence. Human beings do not (and probably cannot) comprehend the essence of matter-energy — the stuff of which the universe and everything in it is made. The following observations are therefore on a conjectural plane with all such musings.

Terms

Universe = everything that exists anywhere, including other realms (multiverses), unconnected with “our” universe; parallel realities (many worlds); and other discrete assemblages of matter-energy in space-time.

God = hypothetical uncaused cause of the universe — a being or force whose power, knowledge, and degree of involvement in the shape of the universe and its events are matters of faith.

Five Possibilities

1. The universe simply exists without cause, has always existed, and will always exist unless it contains the seeds of its own destruction.

2. The universe simply exists without cause, but came into existence at a specific (if indeterminate) time, and may persist or not (see 1).

3. The universe is coterminous with God (a kind of monism), has always existed, and will always exist, though its essence and form may change.

4. God and the universe are eternal, but God exists apart from the universe and may change the essence and form of the universe.

5. God is eternal and exists apart from the universe; He brought the universe into existence at a finite time, and — in addition to changing its essence and form — may extinguish it at any time.

Discussion of the Possibilities

The idea of an uncaused universe runs counter to human experience, which finds a cause for everything. This is true even for quantum fluctuations, which involve the movement of energy from state to state but do not change the total amount of energy in the universe. Possibilities 1 and 2 are therefore counterintuitive.

Possibility 3 is consistent with some strains of theism and animism, and it is hard to separate from possibility 4. If the universe is coterminous with God, then (presumably) God shapes His own essence and form, but that leaves open the related possibility of a God who can diminish Himself and eliminate His ability to further manipulate the universe. This seems unlikely.

Possibility 4 posits an eternal force or being which stands outside matter-energy-space-time and shapes it (initially and/or continuously, to some degree). The unappealing aspect of possibility 4 is the eternal coexistence of God and universe, which allows the universe to arise without cause.

This leads to possibility 5, which is the most appealing one. It enables causal relationships in the fabric of matter-energy-space-time, while explaining the creation of those things, in the first place, by an uncaused cause. That uncaused cause precedes the universe, which is the proper relationship if God is not “just” the universe or coexistent with it (possibilities 3 and 4). And if God stands apart as Creator, then God (almost certainly) possesses the power to extinguish His creation. Possibility 5, of course, is consistent with the Big Bang, though there may be more than one of them in the past and future of the universe.

For the while, I leave (as an exercise for myself and the reader) the question of God’s role in the initiation and evolution of the universe and its contents.