Τι υπήρχε πριν από το σύμπαν;

quantum gravity and the Hartle-Hawking state before the Big Bang

In the quest to understand the origin of the universe, modern physics and quantum cosmology fundamentally challenge classical conceptions of time and a singular "beginning." According to classical general relativity, the universe emerged from a Big Bang singularity—a point where the known laws of physics break down. To resolve this, physicists turn to models of quantum gravity, with the most prominent historical framework being the Hartle-Hawking state. Introduced in 1983 by physicists James B. Hartle and Stephen W. Hawking in their seminal paper "Wave Function of the Universe," this model attempts to map the quantum initial conditions of the cosmos using Feynman’s path integral formulation. Central to their framework is the **"no-boundary proposal."** This paradigm posits that the universe is completely self-contained and infinitely finite; it possesses no initial boundaries or edges in space or time. A highly distinctive concept enabling this theory is **"imaginary time."** Through a mathematical process known as Wick rotation, real time is multiplied by an imaginary unit, effectively treating time as a fourth spatial dimension near the Big Bang. In this early Euclidean spacetime, the sharp, infinite singularity of the Big Bang is smoothed out into a closed geometric surface. Because time as we conventionally experience it did not exist prior to the expansion of the universe, time essentially gives way to space at the cosmos's origin. Consequently, this tradition asserts that asking what happened "before" the Big Bang is fundamentally flawed. Because beginnings are intrinsically temporal concepts, "the concept of a beginning of the universe is meaningless". Hawking frequently popularized this mathematical reality with a geometric analogy, asserting that seeking a time before the Big Bang is like asking what lies "south of the South Pole". Ultimately, the position of this discipline is profoundly pragmatic. As Hawking noted, "Since events before the Big Bang have no observational consequences, one may as well cut them out of the theory and say that time began at the Big Bang".

• cosmoversetensions.eu
• helenthehare.org.uk
• scientificlib.com
• grokipedia.com
• icjs.us
• tsijournals.com

Adi Shankara commentary on Brahman as the causeless cause in the Upanishads

**The Advaita Vedanta Position on Brahman as the Causeless Cause** In the tradition of Advaita Vedanta, Adi Shankara interprets Brahman as the absolute, non-dual reality and the ultimate "causeless cause" of the universe. However, Shankara’s commentaries on the Upanishads and the *Brahma Sutras* approach this concept by strictly distinguishing between the absolute (*paramarthika*) and empirical (*vyavaharika*) realities. From the absolute standpoint, *Nirguna Brahman* (Brahman without attributes) is eternal, unchanging, and inactive. Drawing on texts like the *Chandogya Upanishad* (which describes Reality as "One only without a second") and the non-origination (*ajativada*) philosophy of his predecessor Gaudapada, Shankara argues that Brahman does not literally transform into the universe. Instead, the world is merely an *adhyaropa* (superimposition) upon Brahman. In Advaita, Brahman is not a chronological first cause in a chain of events, but an ontological ground of being—described as "more like the screen that makes a film possible than like a historical origin". From the empirical standpoint, however, human ignorance (*avidya*) views this non-dual reality through the lens of *Maya* (illusion or creative power). Through Maya, Brahman appears as *Saguna Brahman* or *Ishvara* (the personal Lord), who acts as both the intelligent and material cause of the universe. In his commentary on *Brahma Sutra* 1.1.5, Shankara fiercely defends Brahman as this First Cause against the Samkhya philosophical school, which argued that an insentient cosmic matter (*Prakriti*) created the world. Shankara points to Upanishadic verses where the First Cause possesses will and intelligence ("It thought, 'may I be many, may I grow!'") to prove that only conscious Brahman can be the root of creation. Ultimately, Shankara teaches that the causeless cause never actually mutates. "Mind and matter, finite objects and their relations, are a misreading of Brahman". The supreme goal of Advaita Vedanta is to lift the veil of Maya and realize the absolute identity between the individual soul (*Atman*) and this uncaused, infinite Brahman, defined as *Sat-Chit-Ananda* (Existence-Consciousness-Bliss).

• utm.edu
• wisdomlib.org
• varnam.org
• quora.com
• innerspiritualawakening.com
• estudantedavedanta.net

theological analysis of Tzimtzum and the primordial space in the Zohar

In Jewish mysticism (Kabbalah), reconciling an infinite, omnipresent God with the existence of a finite, contingent universe poses a profound theological challenge. The tradition resolves this paradox through the doctrine of *Tzimtzum* (divine contraction or constriction), positing it as the primordial act of creation where God deliberately limits Himself to allow for independent reality. While the foundational text of Kabbalah, the *Zohar*, offers subtle, layered hints regarding divine self-limitation, the systematic theological analysis of *Tzimtzum* was fully developed in the 16th century by Rabbi Isaac Luria (the Arizal). Luria’s oral teachings, codified by his disciple Hayyim Vital in texts like *Etz Chaim*, explain that prior to creation, the infinite divine light (*Ohr Ein Sof*) completely filled all existence. To make room for an "Other," God enacted the first *Tzimtzum*, drawing His infinite light inward to form a primordial, conceptual void. This "vacated space" is known in Hebrew as the *chalal panui* and in Aramaic as the *tehiru*. By subduing the "omnipotent, all-embracing Divine Presence," God allowed for an empty space "in which the Four Worlds, or finite realms, could exist". Following this initial withdrawal, a residual trace of divine energy (*reshimu*) remained in the *tehiru*. God then extended a single, straight ray of light (the *kav*) into the void, piercing the darkness and initiating the emanation of the *Sefirot* (divine attributes) and the intricate structure of the cosmos. Theologically, *Tzimtzum* introduces a deliberate paradox of divine immanence and transcendence. As later Hasidic thinkers like Chabad's Alter Rebbe interpreted, *Tzimtzum* is rarely viewed as a literal spatial retreat. Instead, it is a metaphorical "concealment of the Or Ein Sof". God masks His infinite power "to conceal from created beings the activating force within them, enabling them to exist as tangible entities". Ultimately, this divine contraction is viewed as an act of profound humility and love—a self-limitation that grants humanity free will and the capacity to exist as distinct beings.

• grokipedia.com
• wikipedia.org
• kiddle.co
• hebrew4christians.com
• fourquestionsofjudaism.com
• sefaria.org
• sefaria.org
• wikipedia.org
• jpost.com

philosophical interpretation of Wuji as the ultimate nothingness preceding the universe

In Taoist cosmology, *Wuji* (無極) is understood as the "limitless void" or ultimate nothingness that precedes the universe. Far from being a negative, empty vacuum, Taoism philosophically interprets this primordial state as one of "undifferentiated potentiality". It is a boundless, formless existence that holds "everything and nothing at the same time," serving as the undivided origin of all reality. The term *Wuji* translates literally to "without limit" or "without polarity". It is central to the Taoist cosmological framework, which is fundamentally rooted in the *Tao Te Ching*, the foundational manuscript written by Lao Tzu. Chapter 42 of the text famously outlines this metaphysical genesis: "Tao creates one. One creates two. Two create three. Three create all things". Philosophers traditionally map *Wuji* to the initial unmanifest state (the primordial "One" or the void preceding it). From the absolute stillness of *Wuji* emerges *Taiji* (the "Supreme Ultimate"), which marks the first cosmic movement and the birth of duality. This duality manifests as the polar forces of *Yin* and *Yang*, whose dynamic interaction generates *Qi* (vital energy) and subsequently forms the physical universe. Visually, *Wuji* is often depicted as a simple, empty circle that conceptually encompasses the well-known Yin-Yang symbol, illustrating a nothingness that is "pregnant with possibilities". By positing this ultimate void as the foundation of existence, Taoist philosophy challenges the idea of fixed, independent entities. Instead, it teaches that all creation stems from a fluid, interconnected web of transformations originating from an infinite emptiness. In esoteric and martial Taoist traditions, achieving a physical and mental state of *Wuji* is the highest ideal, as it aligns the practitioner with the pure, spontaneous potential of the universe.

• taoismandmanifest.com
• wikipedia.org
• jadedragon.online
• stillmindmartialarts.com
• wordpress.com

mathematical models of information theory applied to the pre-Big Bang state

Within modern theoretical physics and cosmology, a distinct analytical tradition posits that the universe is fundamentally informational rather than strictly material. When applied to the origins of the cosmos and the pre-Big Bang state, this perspective—often intersecting with digital physics and the simulation hypothesis—suggests that the initial cosmic singularity was not just a dense point of matter and energy, but a foundational computational substrate or an initial state of encoded data. The philosophical and mathematical foundation of this discipline is largely credited to physicist John Archibald Wheeler. In 1989, Wheeler introduced the "it from bit" framework, famously arguing that "every it—every particle, every field of force, even the space-time continuum itself—derives its function, its meaning, its very existence entirely... from binary choices, bits". This "pancomputationalist" view was later expanded by quantum engineer Seth Lloyd in texts like *Programming the Universe*, which models reality as a massive quantum computer where physical interactions are equivalent to logical operations, computing the cosmos outward from the Big Bang. Researchers have developed highly distinctive mathematical models to describe this origin. For example, the Big Bang Information (BBI) model by Andrzej Kaczmarczyk proposes that the Big Bang explosion simultaneously generated a dual "information space." This pre-geometric architecture is formally represented by binary hyper-cubes, known as "Hamming spaces," where the universe's emergent properties are identified purely via binary code. Another recent conceptual breakthrough is the "second law of infodynamics," which directly supports the simulated universe hypothesis. While the thermodynamic entropy of the expanding universe increases, the second law of infodynamics dictates that "the information entropy of systems containing information states must remain constant or decrease over time". Proponents argue that this drive toward minimizing information entropy explains the highly optimized mathematical symmetries of the early universe. Ultimately, this discipline reframes the mystery of the universe's origin: the pre-Big Bang state is mathematically modeled not as an inescapable physical curvature, but as an abstract, pre-geometric wave functional or code from which space, time, and gravity emerge as secondary, algorithmic phenomena.

• thequran.love
• substack.com
• bigthink.com
• youtube.com
• medium.com
• sapub.org
• aip.org
• mdpi.com

Tibetan Kalachakra Tantra description of the empty particles and the prior universe

Within Tibetan Buddhism, the *Kalachakra Tantra* ("Wheel of Time") offers a sophisticated cosmological model detailing the cyclical nature of universes—how they form, stabilize, collapse, and remain dormant before reforming. Central to its description of the universe's origin and the collapse of the prior universe is the concept of the "space particle" or "empty particle". **Position and Distinctive Concepts** According to the Kalachakra tradition, universes do not emerge from absolute nothingness. When a prior universe collapses, it enters a dormant phase known as an "empty eon". During this period, matter is reduced to its most subtle, subatomic building block: the space particle. These empty particles are distinct from the philosophical concept of *shunyata* (ultimate emptiness); rather, they represent physical material existing in a purely potential state. A single space particle contains fragmented "traces" of the other four gross elements (earth, water, fire, and wind). During the empty eon, these traces are unjoined, representing a state where the ordinary laws of physics do not apply—a concept frequently likened to black holes. The emergence of a new universe is eventually triggered when the "winds of shared karma" of sentient beings act upon these primordial space particles, causing the elemental traces to fuse, coalesce, and manifest into a new physical reality. **Key Figures and Texts** This cosmology is primarily rooted in the *Kalachakra Tantra*, one of the highest Anuttarayoga Tantras. In the modern era, the 14th Dalai Lama has frequently championed these teachings, noting striking parallels between Kalachakra metaphysics and modern astrophysics (particularly quantum mechanics and anti-matter). **Direct Quotes** The Dalai Lama explains that in this system, "space particles are the source, or origin, of all matter in the universe". He notes that when a universal system first evolves, "it evolved from this central force which is the particle of space, and also a system of universe... would dissolve eventually into this particle of the space". Summarizing the transition from the prior universe, scholars note that these empty particles are "not completely nonexistent. All matter of the universe collapses and remains in a potential state" until the next cycle begins.

• studybuddhism.com
• sanskritimagazine.com
• studybuddhism.com
• buddhismnow.com
• dalailama.com

Plotinus and the concept of The One as the source prior to the cosmos

Within the later traditions of Greek philosophy, Plotinus (c. 204–270 CE) established the metaphysical framework now known as Neoplatonism. While earlier schools like Stoicism argued for a material cosmos governed by an immanent, rational *Logos*, Plotinus countered with a strictly immaterial, transcendent source existing prior to all physical reality: "The One" (*tò Hén*). The primary source for this tradition is *The Enneads*, a collection of Plotinus's treatises compiled by his student Porphyry. In these texts, Plotinus argues that the cosmos is not the product of a deliberate, temporal creation *ex nihilo* (out of nothing). Instead, the universe comes into being through a continuous process of "emanation". Because The One is absolutely simple, infinite, and perfect, it overflows with a "productive superabundance". It generates reality much like the sun indiscriminately radiates light without ever diminishing its own source. Distinctive to Plotinus’s cosmology is the architecture of three fundamental principles, or *hypostases*: The One, *Nous* (Divine Intellect or Mind), and *Psyche* (World Soul). The One occupies the absolute peak of this hierarchy. It is "beyond essence" (*epekeina tēs ousias*) and evades all rational categories of being and non-being. It does not think, act, or possess attributes, because any attribute would imply a dualistic division between subject and object. From The One emanates the *Nous* (which contains the Platonic Forms), and from the *Nous* emanates the Soul, which ultimately animates the visible, material cosmos. For Plotinus, understanding the source of the cosmos was not merely a theoretical exercise but a map for spiritual ascent. The ultimate goal of human life is to reverse this cosmic descent through intense contemplation to achieve *henosis*—a mystical, ecstatic union with The One. Describing this transcendent, non-dual state, Plotinus wrote: "We ought not even to say that he will see, but he will be that which he sees, if indeed it is possible any longer to distinguish between seer and seen, and not boldly to affirm that the two are one".

• wikipedia.org
• philosophy.institute
• medium.com
• fabriziomusacchio.com