Why God Did Not Create the Universe

THE GRAND DESIGN by Stephen Hawking and Leonard Mlodinow

by Stephen Hawking and Leonard Mlodinow, authors of The Grand Design (Bantam, 2010)

According to Viking mythology, eclipses occur when two wolves, Skoll and Hati, catch the sun or moon. At the onset of an eclipse people would make lots of noise, hoping to scare the wolves away. After some time, people must have noticed that the eclipses ended regardless of whether they ran around banging on pots.

Ignorance of nature’s ways led people in ancient times to postulate many myths in an effort to make sense of their world. But eventually, people turned to philosophy, that is, to the use of reason—with a good dose of intuition—to decipher their universe. Today we use reason, mathematics and experimental test—in other words, modern science.

Albert Einstein said, “The most incomprehensible thing about the universe is that it is comprehensible.” He meant that, unlike our homes on a bad day, the universe is not just a conglomeration of objects each going its own way. Everything in the universe follows laws, without exception.
Newton believed that our strangely habitable solar system did not “arise out of chaos by the mere laws of nature.” Instead, he maintained that the order in the universe was “created by God at first and conserved by him to this Day in the same state and condition.” The discovery recently of the extreme fine-tuning of so many laws of nature could lead some back to the idea that this grand design is the work of some grand Designer. Yet the latest advances in cosmology explain why the laws of the universe seem tailor-made for humans, without the need for a benevolent creator.

Many improbable occurrences conspired to create Earth’s human-friendly design, and they would indeed be puzzling if ours were the only solar system in the universe. But today we know of hundreds of other solar systems, and few doubt that there exist countless more among the billions of stars in our galaxy. Planets of all sorts exist, and obviously, when the beings on a planet that supports life examine the world around them, they are bound to find that their environment satisfies the conditions they require to exist.

The Hubble Space Telescope snaps new images of the oldest galaxies ever seen. A senior scientist at the University of California, Santa Cruz, explains to WSJ’s Robert Lee Hotz and Simon Constable how he did it-and what it means.
It is possible to turn that last statement into a scientific principle: The fact of our being restricts the characteristics of the kind of environment in which we find ourselves. For example, if we did not know the distance from the Earth to the sun, the fact that beings like us exist would allow us to put bounds on how small or great the Earth-sun separation could be. We need liquid water to exist, and if the Earth were too close, it would all boil off; if it were too far, it would freeze. That principle is called the “weak” anthropic principle.

The weak anthropic principle is not very controversial. But there is a stronger form that is regarded with disdain among some physicists. The strong anthropic principle suggests that the fact that we exist imposes constraints, not just on our environment, but on the possible form and content of the laws of nature themselves.

The idea arose because it is not only the peculiar characteristics of our solar system that seem oddly conducive to the development of human life, but also the characteristics of our entire universe—and its laws. They appear to have a design that is both tailor-made to support us and, if we are to exist, leaves little room for alteration. That is much more difficult to explain.
The tale of how the primordial universe of hydrogen, helium and a bit of lithium evolved to a universe harboring at least one world with intelligent life like us is a tale of many chapters. The forces of nature had to be such that heavier elements—especially carbon—could be produced from the primordial elements, and remain stable for at least billions of years. Those heavy elements were formed in the furnaces we call stars, so the forces first had to allow stars and galaxies to form. Those in turn grew from the seeds of tiny inhomogeneities in the early universe.

Even all that is not enough: The dynamics of the stars had to be such that some would eventually explode, precisely in a way that could disperse the heavier elements through space. In addition, the laws of nature had to dictate that those remnants could recondense into a new generation of stars, these surrounded by planets incorporating the newly formed heavy elements.

By examining the model universes we generate when the theories of physics are altered in certain ways, one can study the effect of changes to physical law in a methodical manner. Such calculations show that a change of as little as 0.5% in the strength of the strong nuclear force, or 4% in the electric force, would destroy either nearly all carbon or all oxygen in every star, and hence the possibility of life as we know it. Also, most of the fundamental constants appearing in our theories appear fine-tuned in the sense that if they were altered by only modest amounts, the universe would be qualitatively different, and in many cases unsuitable for the development of life. For example, if protons were 0.2% heavier, they would decay into neutrons, destabilizing atoms.

If one assumes that a few hundred million years in stable orbit is necessary for planetary life to evolve, the number of space dimensions is also fixed by our existence. That is because, according to the laws of gravity, it is only in three dimensions that stable elliptical orbits are possible. In any but three dimensions even a small disturbance, such as that produced by the pull of the other planets, would send a planet off its circular orbit, and cause it to spiral either into or away from the sun.

The emergence of the complex structures capable of supporting intelligent observers seems to be very fragile. The laws of nature form a system that is extremely fine-tuned. What can we make of these coincidences? Luck in the precise form and nature of fundamental physical law is a different kind of luck from the luck we find in environmental factors. It raises the natural question of why it is that way.

Many people would like us to use these coincidences as evidence of the work of God. The idea that the universe was designed to accommodate mankind appears in theologies and mythologies dating from thousands of years ago. In Western culture the Old Testament contains the idea of providential design, but the traditional Christian viewpoint was also greatly influenced by Aristotle, who believed “in an intelligent natural world that functions according to some deliberate design.”

That is not the answer of modern science. As recent advances in cosmology suggest, the laws of gravity and quantum theory allow universes to appear spontaneously from nothing. Spontaneous creation is the reason there is something rather than nothing, why the universe exists, why we exist. It is not necessary to invoke God to light the blue touch paper and set the universe going.

Our universe seems to be one of many, each with different laws. That multiverse idea is not a notion invented to account for the miracle of fine tuning. It is a consequence predicted by many theories in modern cosmology. If it is true it reduces the strong anthropic principle to the weak one, putting the fine tunings of physical law on the same footing as the environmental factors, for it means that our cosmic habitat—now the entire observable universe—is just one of many.

Each universe has many possible histories and many possible states. Only a very few would allow creatures like us to exist. Although we are puny and insignificant on the scale of the cosmos, this makes us in a sense the lords of creation.

Excerpted from The Grand Design by Stephen Hawking and Leonard Mlodinow.

Stephen Hawking was the Lucasian Professor of Mathematics at the University of Cambridge for thirty years, and has been the recipient of numerous awards and honors including, most recently, the Presidential Medal of Freedom. His books for the general reader include the classic A Brief History of Time, Black Holes and Baby Universes and Other Essays, The Universe in a Nutshell, and A Briefer History of Time. He lives in Cambridge, England.

Leonard Mlodinow is a physicist at Caltech and the bestselling author of The Drunkard’s Walk: How Randomness Rules our Lives, Euclid’s Window: The Story of Geometry from Parallel Lines to Hyperspace, and Feynman’s Rainbow: A Search for Beauty in Physics and in Life. He also wrote for Star Trek: The Next Generation. He lives in South Pasadena, California.



Filed under Author Essays

3 responses to “Why God Did Not Create the Universe

  1. D.R. Lehman

    Based on the short piece “Why God Did Not Create the Universe,” I very much look forward to reading Hawking’s and Mlodinow’s full text. We need continued writing in this manner in order to work hard to minimize humankind’s ignorance of what is being learned through careful and creative scientific work — both theoretical and experimental. I sincerely hope that individuals all over the world will read this material with open and probing minds, while they gain an appreciation of how science works to understand our universe and beyond.

  2. Mary E. Heberle

    Amazing that all the wars that have been fought over religions, all the people who have died for their beliefs and all the current jihad mentality is about somenthing which does not exist…a supreme being. Makes you wonder what we all would do without all the religious fervor and proselytizing. Could we get along better, one would hope so. All clerics and clergy would not be able to impose their church and ideology and people would stop quoting the bible and koran as the ultimate judgements. What an amazing world it would be….no divisions by religion. What else could we find to fight about? Only about an infinite number of things…after all we are only human beings!

  3. John Howe

    Although it is “…not necessary to invoke God…”, Hawking’s work will not change any minds about the existence of God. And I’m reminded of another Einstein quote, something along the lines of: “There are two ways to live your life – one is as though nothing is a miracle, the other is as though everything is a miracle.” What is relation, if any, between miracles and God?

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