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WHEN NOTHING GOT FIRED UP BY NOTHING
THE MAGNITUDE OF THE MYTH
PROVED A RELUCTANT CASUALTY
Once upon a time, when nothing was there, it was bored with its place, and so became something. Having a great deal in mind, it set about it on a grand scale, and so invented first how to make something ELSE, just as it had made itself when it still was nothing, which really was quite a feat, since not being there has problems when as the non-thing with the non-power, it wants something to arrive, which would violate it as nothing, with the non-potential which would be its inheritance if only once it were there to receive it, which of course, it isn't. After all, nothing has no location.
Naturalism has to believe in magic, the non-use of causes to start all the causal things which it likewise loves to trace, as they move upward in the scale, for no reason, and with no ground, just as there was no ground in the first place, including no logical ground, and no existential ground, since all these things are something, and coming to be something has to breach all logic, all explanation, and be self-contradictory as well. If you want myths, this is your territory. It is assuredly nothing else. As forecast for the dismal end of the Age (bright with action, dismal in results at the ... personal level, as in Daniel 12:4 with 12:1, in Matthew 24 and II Timothy 3), this is the way it is going to be. Men will espouse MYTHS as a sort of lust, a fashion, a mode arriving in force. That is what they would choose for indulgence in no small manner, as the Age ended (II Timothy 4:4-5): so it was to be, and therefore, so it is (cf. Answers to Questions Ch. 5).
Of course, that is another thing that nothing has to provide from its non-logical basis. It not only has to become something, in order to be a rational basis for anything, and so relevant, for it has to provide force to make things happen; nor is this all, it has to have space made too, in order that force can make spatial things happen, such as pressure, and time, for the output of energy, and in the big bang case, power to compress things without ruining them, to a massively momentous greatness, so that it can be called a singularity, for no known reason, except this, that then it can explode.
Then it has to have a power for an explosion of utterly sensational style, releasing everything from a compressed point tinily immeasurable, without ruining any good thing in the way of order, that may have been around. Explosions being force of magnitude not contained within the restraints of a given system, it would tend to be disruptive, destructive; explosions do not normally help what is hurled about. Even so, there must be stuff to be hurled, and it must be suddenly causatively receptive, so that it can react when all this pressure is - for some reason unknown like every other element in this intellectual enterprise which we are following for signs of life - released.
So all you have to do, is first abandon logic, then re-apply it, an antinomian adventure, then use the most disruptive thing as a beginning that you can think of, and invent a world in which pressure and time and space and rationality all suddenly apply, having been created for the purpose, since really, to be irrational as your base REQUIRES your non-system to invent and apply and become susceptible to reason, which having laws of procedure, requires a prodigious intelligence for inventing such laws, which are mere verbal jumble without rationality to embrace and create and nurture them, and while it is at it, make them applicable so that they are more than thinkable: they really work. In the dual system, thinkable (as by man), and institutable (as by what it is not nothing, but something to the point), they have to have a certain éclat, in fact, to be goers.
Then you just empirically find that there are galactic walls on this irrational scenario, where they should not be, near the beginning, but ignore that. You find order in space, but forget that (cf. TMR Ch. 7), and the need to invent things never seen like negative energy, in massive quantities as with anti-matter, and ignore the fact that you have an anti-verification in the latter*1 ... and so on and so on, till the irrational myth is complete.
After that, really, it is just a matter of salesmanship. You have to show why at the micro-biological level, there is as Denton shows*2, no sign of progressive development, and to satisfy the question of now absent Gould, why major design types in the secular model, have shrunk so far, and why they came in such abundance, many sub-variants with the rest, all virtually at once, with subsequent reductions and on and on.
Nothing fits. That is predictable, since nothing creates nothing, and what we have here is not nothing. It is so profoundly simple. Obstinacy is in fact one of the fads of science, from time to time, and when spiritual liberation from the Creator is a bonus, it can be quite as bad as any other ultimate obstructionism, whether for commerce or conquest or honour or power, and here worse in this, that the liberation,though illusory, has specialappeal in that it evens seems to be an ultimate one.
Ultimately, however, it is a liberation dependent on 'nothing', which even as a mascot is well, not at all something!
In fact, there is nothing to it. It even comes to the point of being a diatribe and dissertation on nothing as the ground of everything, or unreason, or both; and then arguing that reason must flow, finding that its results do not do so, in this case, and then affirming it anyway, while denying it from the first*3.
ANY something that logically has to be there always, to avoid nothing-itis, has to be adequate for the results, unless you wish to have nothing as a cause all over again, as you proceed. To be adequate for the array of integrated laws and dispositional analysis vested in the DNA's language, and for the principles of language, vested in man so that he invents grammar if not taught it and can follow it when he is, and for the logic in man mirroring that in nature, so that the one finds affinity for and function within the other, is a tall order. It requires expertise of a creative character, which instead of merely being a matter of inheriting it, does the fashioning for creation's involvement it, in the first place. Using an aeroplane is so much easier than making one.
The formation and the information, the lead and the result, are all required. Massive is the lead for such a result as that, working programmatically in the DNA, creatively in man, who is also able to investigate it and with it (cf. Predestination and Freewill Section 4, SMR Chs. 3, 5).
Then there are the forms and formations to go with the informations, that is, with the various conduits for, banks of, and diversities of all the lairs for each module of information, though it is in life all in the one language, equipped with the deposition of authority not oddity, system and not the adventitious, symbol-object correlation with precision, and that emplaced in the context for the whole (like a canvas to hold the artist's paints). Indeed, it moves where the inter-relationship of these things at the macro level, coheres with force and time and space, and subsidiary mathematical laws, governing events so that science may, if it chooses to follow scientific method (Scientific Method ...), work on its task of finding the nexus of inter-related controlling force and laws, information and disposition, on which it runs. This it may do, with superlative irony, while its engineered symbolism works for it, and also runs down, as does the human genome, almost derisively, in the manner of gods who know no cause or beginning but are sensitive to their end (Ezekiel 28:9).
The irony would not be so intense if 'science', or what is here a majority of those who currently profess it, were to keep to the understanding of process in these things, and hypotheses drawn from the subtlety and ingenuity, linguistics and information criteria in view, and merely ventured over-enthusiastic thoughts from time to time about how form and information, being and law, all came from somewhere. The intensity of the irony comes from the pre-occupation with metaphysics, misnamed science, and not normally acknowledged at all when there invoked; and that of the worst character.
It is often as if one should seek where the evidence does not lead, even to principles which are not seen or found to be operative, functional or evidenced, or indeed to be logically based, and find information in sources which have never been found adequate for it, and name a whole nexus of ideas, start with a bang, and have nothing whatever whether directly or by analogy, to reduce the outlandishness of their opaque wanderings, being contrary to the empirical, the analogical, to reason as to verification.
The prospects are and cannot be good for such waywardness, let alone when an arrogant philosophy which has invaded much of the hinterland of science (Secular Myths and Sacred Truth Ch. 7), in which it loves without licence, to work, kick starts everything without a foot. Making a series of such things, merely shifts, but does not alter the fiasco.
When some scientists try to imagine what it would be like to start a universe, and then use those laws already here, some or other or some combination, to guide the starting of the laws and the form and the information, they are, to say no more, moving into a special realm, where what has to be shown is being used to show it, commonly known as begging the question.
Where however, the beginnings are taken as coming from a competent source, relative to the result, then the question being already answered with GOD, there is just the point that all such endeavours face the point that the more they assume in order to gain the result, the more they set God in the midst of their machinations, like wonder-children, inventing by imagination with extreme and zestful indifference to reality. The more discordant the dynamics grow, with causal rationality, the ultimate and the adequate mixed in profound confusion, the more they rely on the aspects of creation on which others are to depend as source for their own selves, cause and consequence at a jumble sale, making themselves children with no other basis, wisps from no wisdom, but ah so wise!. In other words, the more you make the maker mingle with the made in order to make it, the more confused you may quickly become: a sort of hinterland.
In this case, it may not be futile to investigate in this surging sea, for it may shed light on elements of the initial progressions employed as in Genesis 1,where these are exposed - such as those in land and water, light and darkness; but it is always exceedingly questionable, when modules of the made, as now, are inserted into the making, as then, even when the Makear is acknowledged; though it is far from being flatly irrational, as in the antinomian and secular case.
For comparative purposes therefore, the exercise has some place, in showing the relative ease with which such things can be handled, when you are not talking, at the outset, in terms of myths but competence.
For consequence, causally (cf. Causes, SMR Ch. 5), you need competence. You can call the competence transcendental, if you know what you mean and mean what it is, or supernatural, or almost anything, adequately defined to enable the result in a due causal manner, to be achieved; or you can deal more directly with the stark originality, the real singularity, to be viewed meaningfully, that is sighted and sited with logical coherence and causal meaning. For this, it is normal to use the term God, but it is best to define it here, for the current discussion and logical coherence, as that beyond-nature-being-who-is-responsible-for-both-the-causal-nexus-of-nature-and-the-coherent-information-facilities-functions-forms-and-norms-within-it.
For facility of perception, it should be noted that the causal potency back of natural things, to delimit, determine, appoint, execute their elements, combination capacities, logical penetrability, which is the case, including our logical ability to penetrate and the reciprocal facility of 'nature' to admit our particular logical installation, cannot be a system of powers inherent in a totality which guides. Such an assemblage cannot be the creative being, the entity responsible, since the system of such elements itself would require construction, including mutual communication facilities for joint action with such results of intricacy and staggering logical finesse as we not only see, but are instructed in investigating. If it were, this too would require in turn its cause, and this makes one causative entity the basis. As noted, it is normally called God. Our causative capacities and those in nature which are investigable and comprehensibly operative, once their genesis is realised, mix and attest one mode for operation whether subjectively in subjects, or objectively in objects.
We even have inbuilt, the mental facilities by which we can ponder the subjective aspect, in terms of subjectivism or other modes of perception; and indeed, this has its own attestation (cf. TMR Ch. 5). As results, reason and functionalities cohere, so the species of comprehension confirms itself, and as the word of the living God attests itself, under test, incomparably as the Bible as in SMR, TMR, so does its perspective. This confirms itself in operational enterprises, many of those, of such a persuasion concerning the Creator, being founders or purveyors of massive, original input, agents of understanding of elements in the very fabric of science, as it is currently construed as an functioning unity, or at least active terms of its work in one.
As you move from physics to metaphysics you move from one often fallacious arena to another. Physics has had so many ludicrous invasions of vague religious ideas, some trying to insert them as if they WERE science, that its metaphysical constructions join many of those in politics, which has the same not seldom found fascination with the bizarre, the irrational and the inoperative (cf. Alpha and Omega ... Chs. 1 and 2). Metaphysics has also had its abortive rash rationales, not least in Kant (cf. Predestination and Freewill Section 4, and SMR Ch. 5). Even worse have been the darknesses of desire, often overcoming the realities of reason, so that there has been something of a progression which can be traced, Will Durant's Story of Philosophy giving an interesting preliminary coverage of some of it*4.
It is not a progressive progression however, but rather a scenario of false starts, fits and starts, of rather a desolatory character, despite moments of hope. It normally starts and ends without God, or makes up virtual gods as it goes. Accordingly, it has not gone very far; but what replaces it starting at the first, continues to last, having found the logical thrust to God, and the verificatory thrust to confirmation.
At least, it is helpful, when you move from physics to metaphysics, if you begin to realise, as many scientists do not, what you have done!
Metaphysics, however, is a term which itself has been imbued with so many fads and fashions that it can become as unreliable as the physics-metaphysics syntheses which mix up incomparables so readily, so often and with such appalling results in profane and prolix confusion, that they frequently deserve the reputation they are given by some of their fellow naturalistic philosophers, within the scientific establishment. The crisis spoken of by Denton is not only with facts versus theory, but with some naturalists versus others (cf. Alpha and Omega ... Ch. 3, Wake Up World ... Chs. 4-6).
One prefers therefore to use the acme of the issue, logic, rationality, empirical research, scientific method, each in its place, some applications or specialisations, but each strictly in just conditions, without prejudice, assessing critically, and considering each according to its position, condition and attestation.
The wonder as shown in this site many times, is this: that when reason is followed without remission, to its source and operative basis, the world and the evidence in it leads not only to God, but to the resolution of all puzzles and conundrums of a systematic nature. These then become penetrable, so that nothing rebukes reason in its insistence on the revelation which meets its conditions. This verification and vindication of reason, and its source is seen in
Light Dwells with the Lord's Christ
Who Answers Riddles and Where He is, Darkness Departs
Bible or Blight, Christ or Confusion:
The Comprehensive Resolution of Man's Intractable Problems
is Found Only in the Bible, the Word of God.
Such resolution is the result when, after due initial process and reason, one then starts with the biblical perspective.
It has diagnostic, prognostic and review aspects, all finely proportioned, clearly enunciated and deemed vital. For life, what is vital is the norm and correlative. On this see Sinners Only, in terms of retrospect and diagnosis, SMR Chs. 8 - 9, for prognosis and for review, The Meaning of Liberty and the Message of Remedy.
The same is found in the specialist area of design (cf. Deity and Design). That, it is natural, for since God created the entirety, the word of God would be the only available way of finding out how to regard it, with what and with which understanding. That this validates reason, extends it, adds to where it cannot come except as an index to the Bible in the first place (as in SMR, TMR) has vast implications. It confirms both the wisdom and the wit of our construction, that such things may be found by us, and the works involved beyond us, in the harmonious correlation of our minds and the matrix of the material, that is only invasible by mind, and not itself capable of using it. With reason in its aptitude, the indicated revelation in its company, the Bible viewable and extant, logically as indicated, there is a felicity of comprehensive comprehensibility which delights the heart. If you want wisdom, God has it. What would you expect!
He made us and wrote us into existence (He spoke and it was so), laws, spirits, personalities, reason for our use, a rational prodigy of time and space for our contemplation. Moreover, He wrote His oversight and laws into existence, the commands and the exhortations, appeals, offers and invitations, indeed the ransom from our sinful confusion and pointless profusion. In the former, He acted as must be done, with power to produce the schema into sovereignly appointed actuality. It was created, and runs. In the latter, He wrote directly through this, His same power, His readable word into existence, and in parallel, made that happen, and history follow it likewise, as a girding, guiding and grace, so that he who runs may read, and man find, even while driving or running, the roads needed, the point, the purpose, the provisions, the promises and the sheer joy of having such a rider (if you like horse imagery) or a walker (if more athletic), go on his way.
That is a major point to consider ... WHOSE way ? A way offering the friendship of God, or His enmity, with Him or against Him (Romans 1, 3, 5). In such matters, if you decline to be for your Maker, you are against not only Himself, but your own self, in that it is His product. This is highly complex in living, and exceedingly simple in result. It leads to absenteeism from where m,ankind belongs, denudation of life and the experience of loss from simple wilfulness, that in the end, has even to divide from its own mind, whether it is drugged by volatile imagination or irrational ardours, which in time cease even to be relevant.
In addition to TMR Ch. 7, see such sites as Cascade ... Ch. 6, Dig Deeper ... Ch. 1, The Defining Drama Ch. 3, Lively Lessons ... Ch. 3.
Evolution, a Theory in Crisis, esp. pp.73ff., 109ff., 274ff., 271ff., 277ff., 288., 353ff..
Stepping Out for Christ, Ch. 8,
Not Only is God Great, but Glorious Ch. 5, esp. *2.
See also SMR Ext. 4E *5, and references at the end of this end-note.
See in some depth in this field, Message ... Ch. 8. See also Hapless Hitches ... Ch. 4.
For a broader coverage of the follies of begin-spin, romance physics, unscientific scientism, egregious inventions and inane contentions in the field of the ultimate, see the following aggregation of articles chapters and presentations.
Dig Deeper ... Ch. 1, Ch. 2,
Deity and Design, 2 and 8.
Possess Your Possessions Volume 7, Ch. 1, esp. *1A, (PP), PP Volume 12, Ch. 6,
The Wit and Wisdom of the Word of God Ch. 2, Ch. 7 (words, works, wit), Ch. 6,
Ch. 1 (review reductionisms, matter, mind and spirit),
Calibrating Myths ... Ch. 2 (machining mind, avoiding mindless machinations),
Stepping Out for Christ, Ch. 8 (dialogue),
Not Only is God Great, but Glorious Ch. 5, esp. *2,
Barbs, Arrows and Balms 29, Nothing Doing from Nothing
SMR Ch. 4, Extension,
The gods of naturalism have no go! 20 (dialogue), cf. PP Volume 9, Ch. 2,
Op. cit. 36 (day-dreaming and nano-fragment), 37, 21
Sparkling Life in Jesus Christ Ch. 8 (includes Davies, Mark 2),
Delusive Drift or Divine Dynamic Ch. 7, dialogue, gospel application, Ch. 6 (moron),
Ch. 4 (versified with multiple exposures of naturalism),
Redemption or Revolt, Chs. 5 and 7,
1504 (The Bible ... Ch. 4),
One Only but Not Alone ... Ch. 9 (dialogue, includes slavation and trinity),
History, Review and Overview Chs. 4 (multiple exposures), 5,
The Defining Drama Ch. 3 (includes work about Genesis 1, and Reference to Let God be God Ch. 12, covering some recent mouthings contrary to the word of God infesting where it has no place),
Christ, the Cumulative and the Culmination Ch. 9 (words of no mean import about nothing),
Lively Lessons in Spiritual Service Ch. 5 (includes Hartnett), Ch. 3,
Cascade of Mercy, Torrent of Truth Ch. 6 (pointed),
Hallowed be Thy Name, Ch. 8 (father and son),
Scaling the Heights ... Ch. 2
Dizzy Dashes, Heady Clashes and the Brilliant Harmony of Inevitable Truth Ch. 6, Ch. 4,
Ch. 2 (variety of quotations),
The Desire of the Nations ... Ch. 2 Epilogue (angelic conversations), Ch. 2 (dialogue),
Sums, Summits and in Sum Ch. 12 (wide-ranging dialogue).
See also Sarfati: http://creation.com/if-god-created-the-universe-then-who-created-god
Some other useful materials from this scientist may be found amid the data at this location.
THE BAD EGG
You have, at the outset, to have for the Big Bang myth, the logistics, the space-time or possibly 5 dimensional arena for its operability, the logic, so that relationships are valid, whether for theories or act and fact, these givens. You have to have an amorphous and unknown that is thus logical and formative, and if you want rationality, a nothing which is quite something, to have the forms and the fashions, together with the potential (for what lacks it CANNOT develop), and the exquisite susceptibility to structure-function-code-command capacity. That is not quite unlike saying that if you want the Titanic to appear, you have to have someone cut the tape before it is launched, omitting the actual construction.
In other words, you have to have given what is required, so that the Big Bang is an illusory, presumptuous, fictitious, anti-verified imagination (as shown in the text and such references*1 as Dismantling the Big Bang by Williams and Hartnett, TMR Ch. 7), amounting to begging of the question.
It is playing with accidental incidentals without investigating their position, pedigree or grounds for being; and then making them act with a rationale which has no ground for reason, contrary to empirical fact, and as PRODUCED, only by presumption resembling the pre-explosion contents of the minimalistic 'egg', that singularity which is singularly and irrationally used in a vain endeavour to supplant God. In addition, it is put into a most destructive seeming pressurising, and containment, all so neat, ready to come out like a seed, in marvellous form when it ... gets out or escapes in the roughest conceivable manner! Do not worry about how it got there, or the ingredients of the waiting universe, or their correlativity; for without reason, reason is irrelevant; and with it, there is just one more example of begging the question.
It does not even succeed in supplanting reason, which arrives from nowhere at a timely time, indeed in time for time to be. It is an entirely vacuous triumph of negative propaganda, which shows the magnificent liberty with which man has been endowed, since the manifestly absurd is claimed by some of the allegedly sophisticates of academia.
Man, it is time, needs to turn to where the reason for our reason and its power to penetrate the creation, has its source, the eternal, ever-sufficient God, whose creation, as in creation more generally, is not the same as His maintenance of it - just as an artist at work on a painting to be, is not really involved in the same way as when dusting it, or cleaning the edges: no, not really.
See in some depth in this field, Message ... Ch. 8.
See also Hapless Hitches ... Ch. 4.
See such sites as SMR, TMR, and in particular Chs. 3, 5, 10, of the former, with Ch. 4 Extension.