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Originally posted by Cogito, Ergo Sum
...We know we are here, we have a good idea how it came about (up to a point), why ascribe this to a creator? It's an unnecessary addition and complication, without any real evidence of it's very own existence to begin with. I am sure you could easily demonstrate your own existence, what about your claimed creator?
Originally posted by Helious
I disagree. There is zero evidence of a big bang. You can reference people who claim that, that is what must have happened all day long, I can reference you just as many people who will swear that they have a creator.
Originally posted by wirefly
reply to post by Greylorn
We can argue the merits of each side from now until the universe does whatever universes do at their end, should there be an end.
It all boils down to one single factor. One either believes that there is a God, or one believes that there is NOT a God. Beyond that, beyond that spark, the rest is physics. We know that there is a universe and it is filled with things that we can measure.
I love science. It is fascinating and intriguing. I love the problems we face in science and the feeling of accomplishment when we discover something new. Those discoveries humble me. I feel smaller, and yet, I feel more significant. The more that I realize how small I am, the more I feel honored to be created alongside this mighty and wondrous architecture.
My belief in God puts no limits on me just as another's unbelief puts no limits on them. Religion is the problem. Religion is the divisive element in the matter, not belief in a creator.
I am an artist and I create lots of things. I put my energy into those creations and they are all special to me. I remember so many of my creations and can recognize them from so long ago. I guess that's one of the reasons I feel the way I do. I like feeling that way and it bothers me when someone tells me I'm a bad person for believing in God. Or, that I'm a fool. I don't tell others that just because they feel differently than myself.
I have had my doubts and have been wary of teachings and have come to my own understanding of who I am. I'm not defined by someone elses standards. I am who I am. If we all just bothered about our own selves and didn't try to impose our beliefs or unbeliefs on others, we'd get alot further in understanding this reality.
Originally posted by rhinoceros
Observational evidence for the Big Bang Theory. All things being equal, OP will surely provide similar evidence for an omnipotent God, right? While at it, OP will also let us know how to test the validity of the claim of omnipotent God.edit on 15-8-2013 by rhinoceros because: (no reason given)
Originally posted by Greylorn
We know how to define a mathematical singularity-- any finite number divided by zero, or the tangent of 90 degrees. But what does "physical singularity" mean? It means nothing-- except that those who hypothesize such a thing have no idea what they are talking about.
If you project your own ideas and ideals, and those of other mens of history, as to what God may or may not be you are only attacking a strawmen when you try to argue against the image of God you are able to create.
The only valid idea of God one can hold and argue, is what the idea of a God at its most basic means. An intelligent creator. Nothing more, nothing less.
Originally posted by Greylorn
[...] creation by an omnipotent God is no different from creation via a Big Bang. Omitted from each concept is the cause. What caused an entity that has always existed to change its status?
Viewing the character of the deity of Genesis with a sober, critical eye, the Gnostics concluded that this God was neither good nor wise. He was envious, genocidal, unjust, and, moreover, had created a world full of bizarre and unpleasant things and conditions. In their visionary explorations of secret mysteries, the Gnostics felt that they had discovered that this deity was not the only God, as had been claimed, and that certainly there was a God above him.
This true God above was the real father of humanity, and, moreover, there was a true mother as well, Sophia, the emanation of the true God. Somewhere in the course of the lengthy process of pre-creational manifestation, Sophia mistakenly gave life to a spiritual being, whose wisdom was greatly exceeded by his size and power. This being, whose true names are Yaldabaoth (child of the chaos), Samael (blind god), and also Saclas (foolish one), then proceeded to create a world, and eventually also a human being called Adam. Neither the world nor the man thus created was very serviceable as created, so Sophia and other high spiritual agencies contributed their light and power to them. The creator thus came to deserve the name "demiurge" (half maker), a Greek term employed in a slightly different sense by philosophers, including Plato.
To what extent various Gnostics took these mythologies literally is difficult to discern. What is certain is that behind the myths there are important metaphysical postulates which have not lost their relevance. The personal creator who appears in Genesis does not possess the characteristics of the ultimate, transcendental "ground of being" of which mystics of many religions speak. If the God of Genesis has any reality at all, it must be a severely limited reality, one characterized by at least some measure of foolishness and blindness. While the concept of two Gods is horrifying to the monotheistically conditioned mind, it is not illogical or improbable. Modem theologians, particularly Paul Tillich, have boldly referred to "the God above God." Tillich introduced the term "ground of being" as alternative language to express the divine. The ideas of the old Gnostics seem not so outdated after all.
One intriguing alternative to inflation is the ekpyrotic cyclic universe. In this model, the big bang is the result of a collision of two branes in a cyclic universe. Such models can reproduce all the characteristics of a standard big bang universe in a natural way, without the extra premise of inflation and its special initial conditions. As a bonus, the postulate of a big bang in the context of a cyclic universe is very attractive because it sidesteps difficult philosophical questions such as ‘when did the laws of physics become the laws of physics?’ or ‘when did spacetime become spacetime?’ During his presentation at Cambridge last week (see last post), Professor Paul Shellard mentioned that the new Planck data render many cyclic models, including the ekpyrotic universe, a lot less likely. At question time, I asked him what aspect of the new data disfavours the cyclic theories; it seems the lack of non-Gaussianities in the CMB spectrum rules out the conversion mechanism required by most cyclic models.