So in a sense, the omega point will be omniscient.
But only in a sense. In attributing properties such as omniscience or even physical existence to the omega point, Tipler makes use of a handy linguistic device that is quite common in mathematical physics, but can be misleading if taken too literally. The device is to identify a limiting point of a sequence with the sequence itself. Thus, when he says that the omega point ‘knows’ X, he means that X is known by some finite entity before the time of the omega point, and is never subsequently forgotten. What he does not mean is that there is a knowing entity literally at the end-point of gravitational collapse, for there is no physical entity there at all.{2} Thus in the most literal sense the omega point knows nothing, and can be said to ‘exist’ only because some of our explanations of the fabric of reality refer to the limiting properties of physical events in the distant future.
Tipler uses the theological term ‘omniscient’ for a reason which will shortly become apparent; but let me note at once that in this usage it does not carry its full traditional connotation. The omega point will not know everything. The overwhelming majority of abstract truths, such as truths about Cantgotu environments and the like, will be as inaccessible to it as they are to us.{3}
Now, since the whole of space will be filled with the intelligent computer, it will be omnipresent (though only after a certain date). Since it will be continually rebuilding itself, and steering the gravitational collapse, it can be said to be in control of everything that happens in the material universe (or multiverse, if the omega-point phenomenon happens in all universes). So, Tipler says, it will be omnipotent. But again, this omnipotence is not absolute. On the contrary, it is strictly limited to the available matter and energy, and is subject to the laws of physics.{4}
Since the intelligences in the computer will be creative thinkers, they must be classified as ‘people’. Any other classification, Tipler rightly argues, would be racist. And so he claims that at the omega-point limit there is an omniscient, omnipotent, omnipresent society of people. This society, Tipler identifies as God.
I have mentioned several respects in which Tipler’s ‘God’ differs from the God or gods that most religious people believe in. There are further differences, too. For instance, the people near the omega point could not, even if they wanted to, speak to us or communicate their wishes to us, or work miracles (today).{5} They did not create the universe, and they did not invent the laws of physics — nor could they violate those laws if they wanted to. They may listen to prayers from the present day (perhaps by detecting very faint signals), but they cannot answer them. They are (and this we can infer from Popperian epistemology) opposed to religious faith, and have no wish to be worshipped. And so on. But Tipler ploughs on, and argues that most of the core features of the God of the Judaeo-Christian religions are also properties of the omega point. Most religious people will, I think, disagree with Tipler about what the core features of their religions are.{6}
In particular, Tipler points out that a sufficiently advanced technology will be able to resurrect the dead. It could do this in several different ways, of which the following is perhaps the simplest. Once one has enough computer power (and remember that eventually any desired amount will be available), one can run a virtual-reality rendering of the entire universe — indeed, the entire multiverse starting at the Big Bang, with any desired degree of accuracy. If one does not know the initial state accurately enough, one can try an arbitrarily fine sampling of all possible initial states, and render them all simultaneously. The rendering may have to pause, for reasons of complexity, if the epoch being rendered gets too close to the actual time at which the rendering is being performed. But it will soon be able to continue as more computer power comes on line. To the omega-point computers, nothing is intractable. There is only ‘computable’ and ‘non-computable’, and rendering real physical environments definitely comes into the ‘computable’ category. In the course of this rendering, the planet Earth and many variants of it will appear. Life, and eventually human beings, will evolve. All the human beings who have ever lived anywhere in the multiverse (that is, all those whose existence was physically possible) will appear somewhere in this vast rendering. So will every extraterrestrial and artificial intelligence that could ever have existed. The controlling program can look out for these intelligent beings and, if it wants to, place them in a better virtual environment — one, perhaps, in which they will not die again, and will have all their wishes granted (or at least, all wishes that a given, unimaginably high, level of computing resources can meet). Why would it do that? One reason might be a moral one: by the standards of the distant future, the environment we live in today is extremely harsh and we suffer atrociously. It may be considered unethical not to rescue such people and give them a chance of a better life. But it would be counter-productive to place them immediately in contact with the contemporary culture at the time of resurrection: they would be instantly confused, humiliated and overwhelmed. Therefore, Tipler says, we can expect to be resurrected in an environment of a type that is essentially familiar to us, except that every unpleasant element will have been removed, and many extremely pleasant elements will have been added. In other words, heaven.
Tipler goes on in this manner to reconstitute many other aspects of the traditional religious landscape by redefining them as physical entities or processes that can plausibly be expected to exist near the omega point. Now, let us set aside the question whether the reconstituted versions are true to their religious analogues. The whole story about what these far-future intelligences will or will not do is based on a string of assumptions. Even if we concede that these assumptions are individually plausible, the overall conclusions cannot really claim to be more than informed speculation. Such speculations are worth making, but it is important to distinguish them from the argument for the existence of the omega point itself, and from the theory of the omega point’s physical and epistemological properties. For those arguments assume no more than that the fabric of reality does indeed conform to our best theories, an assumption that can be independently justified.
As a warning against the unreliability of even informed speculation, let me revisit the ancient master builder of Chapter 1, with his pre-scientific knowledge of architecture and engineering. We are separated from him by so large a cultural gap that it would be extremely difficult for him to conceive a workable picture of our civilization. But we and he are almost contemporaries in comparison with the tremendous gap between us and the earliest possible moment of Tiplerian resurrection. Now, suppose that the master builder is speculating about the distant future of the building industry, and that by some extraordinary fluke he happens upon a perfectly accurate assessment of the technology of the present day. Then he will know, among other things, that we are capable of building structures far vaster and more impressive than the greatest cathedrals of his day. We could build a cathedral a mile high if we chose to. And we could do it using a far smaller proportion of our wealth, and less time and human effort, than he would have needed to build even a modest cathedral. So he would have been confident in predicting that by the year 2000 there would be mile-high cathedrals. He would be mistaken, and badly so, for though we have the technology to build such structures, we have chosen not to. Indeed, it now seems unlikely that such a cathedral will ever be built. Even though we supposed our near-contemporary to be right about our technology, he would have been quite wrong about our preferences. He would have been wrong because some of his most unquestioned assumptions about human motivations have become obsolete after only a few centuries.