The Duality of Time Theory, that results from the Single Monad Model of the Cosmos, explains how physical multiplicity is emerging from absolute (metaphysical) Oneness, at every instance of our normal time! This leads to the Ultimate Symmetry of space and its dynamic formation and breaking into the physical and psychical (supersymmetrical) creations, in orthogonal time directions. General Relativity and Quantum Mechanics are complementary consequences of the Duality of Time Theory, and all the fundamental interactions become properties of the new granular complex-time geometry, at diifferent dimensions. - => Conference Talk [Detailed Presentation]
... wicz (Cambridge: Islamic Texts Society, 1993). [3] As we have seen in section V.3, Ibn al-arabi argues that number one is the primordial basis of all other numbers, just as alif is the found ...
... drawing most of our conclusions about causality. But in chapter 56 of the Futuhat, Ibn al-arabi argues that 'in reality induction (al-istiqra’) does not give any (true divine) knowledge' [ ...
... re not other than Him, and that the 'face' of a thing is its essential reality [as Ibn al-arabi argues at I.181.19, I.306.12, I.433.36, II.182.17, II.632.34, IV.417.18]. So the things are in ...
... and. But we can ask how did time begin? In response to this cosmological question, Ibn al-arabi argues that both the natural and para-natural types of time have originated in the Universal S ...
... . But we can ask how did time begin? �In response to this cosmological question, Ibn al-arabi argues that both the natural and para-natural types of time have originated in the Universal S ...
... the individual form would be at least partly independent of the Real. In addition, Ibn al-arabi argues in similar theological terms that there are never any two truly identical forms, since ...
... s, let us see which daytime was taken out of which night. As we pointed out above, Ibn al-arabi argues that there are three other daytimes and three other nights between the daytime and the ...
... ed the same as it was when Allah created the heavens and the earth' [Kanz: 12357], Ibn al-arabi argues that the cosmos has completed one cycle from the beginning of creation until the point ...
... and. But we can ask how did time begin? In response to this cosmological question, Ibn al-arabi argues that both the natural and para-natural types of time have originated in the Universal S ...
... ything is always in need for the Creator to bring it into existence. Additionally, Ibn al-arabi argues that there are no two truly identical forms, since otherwise Allah won’t be described ...
... n drawing most of our conclusions about causality. But in chapter 56 of the Futuhat , Ibn arabi argues that 'in reality induction ( al-istiqra ) does not give any (true divine) knowledge' [I ...
... rehand. But we can ask how did time begin? In response to this cosmological question, Ibn arabi argues that both the natural and para-natural types of time have originated in the Universal S ...
... ned the same as it was when Allah created the heavens and the earth' [ Kanz : 12357], Ibn arabi argues that the cosmos has completed one cycle from the beginning of creation until the point ...
... only seven distinctive Days[51] depending on the kinds of events that happen in them. Ibn arabi argues that in each Day of the seven Days of the (actual, cosmic ) 'Week', Allah orders the he ...
... days, let us see which daytime was taken out of which night. As we pointed out above, Ibn arabi argues that there are three other daytimes and three other nights between the daytime and the ...
... e) task (55:29). Since Allah did not say 'task s ' but rather a single task or event, Ibn arabi argues that the whole Day should be under the effect of one single divine task. This, however, ...
... nd the individual form would be at least partly independent of the Real. In addition, Ibn arabi argues in similar theological terms that there are never any two truly identical forms, since ...
... ything is always in need for the Creator to bring it into existence. Additionally, Ibn al-arabi argues that there are no two truly identical forms, since otherwise Allah won t be described a ...
... the individual form would be at least partly independent of the Real. In addition, Ibn al-arabi argues in similar theological terms that there are never any two truly identical forms, since ...
... that is taken out of it. This Table is summarized from Ayyam al-Shaan, pages 6-7. Ibn al-arabi argues that there are three other day-times and three other night-times between the day-time a ...
... ce Allah didn’t say ‘tasks’ but rather a single task or event, Ibn al-arabi argues that the whole Day should be under the effect of one single divine task. This, however, ...
... Space Transcendence Read this short concise exploration of the Duality of Time Postulate: DoT: The Duality of Time Postulate and Its Consequences on General Relativity and Quantum Mechanics ...
... Space Transcendence Read this short concise exploration of the Duality of Time Postulate: DoT: The Duality of Time Postulate and Its Consequences on General Relativity and Quantum Mechanics ...
I have no doubt that this is the most significant discovery in the history of mathematics, physics and philosophy, ever!
By revealing the mystery of the connection between discreteness and contintuity, this novel understanding of the complex (time-time) geometry, will cause a paradigm shift in our knowledge of the fundamental nature of the cosmos and its corporeal and incorporeal structures.
Enjoy reading...
Mohamed Haj Yousef
Check this detailed video presentation on "Deriving the Principles of Special, General and Quantum Relativity Based on the Single Monad Model Cosmos and Duality of Time Theory".
Download the Book "DOT: The Duality of Time Postulate and Its Consequences on General Relativity and Quantum Mechanics" or: READ ONLINE .....>>>>