Face to Face with the Universe

Face to Face with the Universe 2017-11-26T11:11:28-04:00

lightman[1]A recent edition of Harperโ€™s Magazineย includes a fascinating essay by physicist and novelist Alan Lightmanย entitled โ€œOur Place in the Universe.โ€ The point of the essay is to put us in our place, so to speak. Lightmanย tells us, for instance, of an astronomer whose specialty is exploring the greatest distances in space. The most distant galaxy this scientist has yet seen is about 100,000,000,000,000,000,000,000 miles away from earthโ€”โ€œgive or take. Contemporary scientists, Lightman writes, โ€œhave revealed a world as far removed from us as colors are from the blind.โ€

earth[1]It might make sense, then, to focus our attention on โ€œthis island homeโ€ where we seem to have a certain amount of central importance. Not so fast, says Lightman, who informs us that โ€œthe totality of living matter on Earthโ€”humans and animals, plants, bacteria, and pond scumโ€”makes up 0.00000001 percent of the mass of the planet.โ€ Combine that figure with the current estimate that only three percent of all the stars in the universe are accompanied by a potentially life-sustaining planet, then in the unlikely event that all of those planets actually doย have life, then โ€œwe can estimate that the fraction of stuff in the visible universe that exists in living form is something like 0.000000000000001 percent, or one millionth of one billionth of 1 percent.โ€ Lightman concludes the article by observing that

If some cosmic intelligence created the universe, life would seem to have been only an afterthought. And if life emerges by random processes, vast amounts of lifeless material are needed for each particle of life. Such numbers cannot help but bear upon the question of our significance in the universe.

Such sobering numbers and observations, of course, are nothing new. The great seventeenth-century French mathematician, scientist, and religious philosopher pascal[1]Blaise Pascal has a memorable meditation on apparent human insignificance in his Pensees.

Let man then contemplate the whole of nature in its lofty and full majesty . . . This whole visible world is only an imperceptible trace in the amplitude of nature. . . . Let man consider what he is . . . as lost in this remote corner of nature, and from the little cell in which he finds himself lodged, I mean the universe, let him learn to estimate the just value of the earth, kingdoms, cities, and himself.

After several paragraphs of his own version of putting us in our place, Pascal concludes with this haunting one-liner: The eternal silence of these infinite spaces frightens me.imagesCASSRX85

Reminders that we are not special, more importantly that Iย am not special, are always needed regardless of whether they are welcomed. Yet what most struck me in the โ€œOur Place in the Universeโ€ piece occurs right at the beginning when Lightman introduces us to the astronomer who is investigating the galaxy that is 100,000,000,000,000,000,000,000 miles away from earth.

The prize for exploring the greatest distance in space goes to a man named Garth Illingworth,garth-illingworth-3501[1] who works in a ten-by-fifteen-foot office at the University of California, Santa Cruz, Illingworth studies galaxies so distant that their light has traveled through space for more than 13 billion years to get here. His office is packed with tables and chairs, bookshelves, computers, scattered papers, issues of Nature, and a small refrigerator and a microwave to fuel research that can extend into the wee hours of the morning.

Within the confines of an office not much larger than a medieval monkโ€™s cell, a human being is analyzing an image created by light that has been travelling for three times as long as the best estimated age of the Earth. Pascal reminds us to โ€œconsider our condition: we are something, and we are not everything.โ€

39798_1519136010640_548040_n[1]Man is only a reed, the weakest thing in nature, but he is a thinking reed. The whole universe does not need to take up arms to crush him; a vapor, a drop of water, is enough to kill him. But if the universe were to crush him, man would still be nobler than what kills him, because he knows he is dying and the advantage the universe has over him. The universe knows nothing of this. All our dignity consists, then, in thought . . . Let us labor to think well.

The subtitle of Lightmanโ€™s essay is โ€œFace to face with the infinite.โ€ While this specifically refers to the infinite physical spaces that Pascal is frightened of, for those of us who are God-obsessed this leads directly to the divine. For we do not seek to establish a toe-hold on infinity just when we turn our attention away from ourselves toward the vast physical universe. We are also participating in the same sort of activity as Garth Illingworth when we seek to โ€œthink clearlyโ€ about what is greater than usโ€”the divine, God, the infinite, the One, whatever you choose to call it.

220px-Kierkegaard[1]Often this is best done by analogy and by telling stories. In Philosophical Fragments, Soren Kierkegaard tells a lovely story about a powerful king who falls in love with a lowly maiden. The maiden is unaware of the kingโ€™s love, and the king is worried. Knowing that love is built on equality, how is the gap between his royal greatness and her humble maidenhood to be crossed? 11043_182106464599_4873655_a[1]He does not want to coerce her into loving him by revealing his love in all his splendor, nor would elevating her to royal status work, since then she would simply be the same lowly maiden with a better wardrobe and job description.

The only possible solution to the kingโ€™s problem is remarkably simple. โ€œSince union could not be brought about by an elevation it must be attempted by a descent.โ€ The king must step down from his royal throne and enter the maidenโ€™s hut as an equal. Not as a king in a peasantโ€™s costume, but as a peasant. Only then can he be sure that she might return his love because of the person he is rather than the because of the role he inhabits. The kingโ€™s advisers and courtiers are astoundedโ€”how to explain the choice to leave royalty behind for a simple girl? And this, Kierkegaard reminds us, is precisely the mystery and madness of love, not only of the king for the maiden, but also of God for human beings. โ€œThis is the unfathomable nature of love, that it desires equality with the beloved, not in jest merely, but in earnest and truth.โ€

Across the infinite gap separating the human and the divine, God comes to us by becoming one of us. What a remarkable response to our fear of โ€œthe eternal silence of the infinite spaces.โ€ God is not silentโ€”Godโ€™s love turns infinity into intimacy. If I embrace this story, if it forms the foundation of my belief, what must my response be? As Kierkegaard reminds us, this requires nothing less than my willingness for everything to change.

When the seed of the oak is planted in earthen vessels, they break asunder; when new wine is poured in old leathern bottles, they burst; what must happen when God implants himself in human weakness unless man becomes a new vessel and a new creature!wineskins-old-new[1]


Browse Our Archives

Follow Us!