Conclusion

In the literal sense, ultimate or perfect symmetry may seem to be trivial, because it means that all possible transformations in such a symmetric system are invariant. The system we are talking about here is the whole Universe that we are watching and experiencing its immense and sometimes shattering changes every moment of time. Yet many great philosophers, such as Parmenides and Ibn al-Arabi, maintained their firm belief that reality is unchanging One and existence is timeless and uniform, while all apparent changes are mere illusions induced in or by our sensory faculties. Nevertheless, since we are living inside it, this illusion is as good as reality for us. Therefore, we still need to explain how the Universe is being formulated. Only when are able to transcend beyond the current time chest, we shall discover that we were living a dream and we shall see the unchanging symmetry of the whole Universe.

The Single Monad Model and the resulting Duality of Time Theory provide the link between this apparent dynamic multiplicity of creation and the ultimate metaphysical oneness. In fact, the complex-time geometry concludes that we are imagining the reality because we are observing it from a genuinely imaginary time dimension. Since the ultimate reality is One, we cannot view it from outside, because there is none! Thus, as we quoted in the previous chapter, in the Book of Theophanies, Ibn al-Arabi ascribes to God as saying:

Listen, O My beloved!

I am the conclusive entity of the World.

I am the center of the circle (of existence) and its circumference.

I am its simple point and its compound whole.

I am the Word descending between heaven and earth.

I have created perceptions for you only to perceive Me.

If you then perceive Me, you perceive yourself.

But don t ever crave to perceive Me through yourself!

It is through My Eyes that you see Me and see yourself.

But through your own eyes you can never see Me!

He also says in the Meccan Revelations: When my beloved is manifest, with whose eye I may see Him? With His Eye, not with mine, because: except Himself, none may ever see Him! [Futuhat, I.305.15].

Because Allah is the All-Beautiful, and He loves beauty, He invented the World with ultimate perfection, exquisitely adjusted and finely tuned with many obvious and well-balanced aspects, but also mixed with other more concealed features that may reveal their everlasting splendors in diverse manners at different situations; thus forming infinite dynamic layers with many interacting levels of symmetries. Beauty is what makes the beholders wonder, and keep wondering, until they lose themselves in the compact details that keep expressing new magnificent structures when examined from other new perspectives. No wonder, therefore, that the final dynamic dimensions of space-time have intrinsic fractal geometry, characterized by everlasting variations of scale symmetries that repeat the original image at various levels of scaling, with some rotations or other geometrical transitions and translations.

The Creator of the Cosmos loved to see Himself reflected in His creation, thus He fashioned every individual entity in the World according to the original form of this divine Beauty, by projecting His absolute Image into more confined beautiful patterns that may diverge in their relative degrees of brilliance and grace. This is achieved by breaking every level of global symmetry into more local symmetries that resemble their origins but also deviate in many complex and dynami c manners according to the surrounding circumstances, sometimes also restoring back into their original symmetries at other suitable circumstances.

In order for this fractal geometry to be genuine, the inner dimensions of space itself should have also the same nature of time, which is the outer dimension in which the Universe is evolving, otherwise a fraction does not have any meaning unless its nominator and denominator have the same unit of measurement. In this way the geometry will be also genuinely complex, with real and imaginary dimensions that both must also have the same nature of time; so, in reality, we don t have space-time, but time-time or complex-time geometry with many nested levels. Otherwise, there is absolutely no other way that could make space-time granular and self-contained, without any other real geometrical or topological background in which it can be quantized.

Because of its unique meaning, that implies recurrence and counting, time can only accommodate one thing at every single instance of its real flow, unlike space that deceptively seems to contain many different things simultaneously. For this reason, space is apparently continuous, while time is intrinsically discrete, because space is a complex geometrical structure of time. However, on closer examination, this imaginary view of the apparent continuity of space will become relative to the dimension in which the observer is situated. The original source of this illusion is because our normal time is genuinely imaginary, while the real time is flowing in the orthogonal dimensions of space. Although we can surely see multiple things distributed in space at the same instance of time, they never really share simultaneous existence, except as one whole entity, since we need at least three moments of time to even think of or imagine two different entities and any simple relation between them, such as having different color or size.

For example, a book is one entity, so we need only one instance of time to imagine one, a mere simple book, as a whole. However, once we open it, or think about its contents, we start to see or imagine the different pages, which we can then count, but also one by one, though each page can also contain many words and letters, which we can then also read or count, one by one again, ... and so on if we want to look at their other physical or abstract details, such as their meanings or even the dots of ink that they are made of, and their chemical structure of molecules and atoms, etc. Therefore, in all these daily perceptions, in the real flow of time, there is only one whole entity at every single instance, nothing more, but then they may combine in different ways to make some other compound entities that must exist as wholes in some higher dimension, and so on until we reach the outer time that we encounter. Inversely, in the innermost flow of time there is only one indivisible entity, the Single Monad, that makes up every other higher entities starting from the very dimensions of space and then condensing into various forms of matter and energy, such as elementary particles and atoms, but also all other incorporeal entities in the psychical and spiritual realms.

We have clearly and rigorously demonstrated how this genuinely-complex time-time geometry leads to the three principles of Special and General Relativity all at once, while also allowing exact mathematical derivation of the mass-energy relation () that cannot be otherwise derived without introducing some unjustified approximations. For the fist time also, the equivalence principle of General Relativity is now derived mathematically without relying on any thought experiments that are based on induction rather than any rigorous derivation. We also showed that the Single Monad Model of the Cosmos is the only way that provides logical interpretation of quantum behavior, including the wave-particle duality, the uncertainty principle and the collapse of wave function. Many other major problems were also automatically resolved, including the homogeneity, non-locality, hierarchy, and matter-antimatter asymmetry.

However, this turned out to be only the beginning of the road, and again as the concept of symmetry played an essential role in formulating physics theories and predicting new mathematical models, it is becoming quite obvious in the Duality of Time Theory that symmetry and its breaking are the most primordial processes responsible for all the varieties of natural phenomena in and beyond the physical world, including the psychical, spiritual and divine.

In particular, these are the four fundamental nested levels of symmetry, and with every higher level, some new fundamental attributes are gained by the creation, such as consciousness, free will, ability and even divine creativity. In fact, this quadratic structure of the World is itself a reflection of the symmetry of divine Names of Allah, the Creator of the Cosmos and the Lord of all worlds. Ibn al-Arabi stresses that everything in the World has to be based on some specific divine Attributes [I.293.5], and that there are four fundamental Attributes that are necessary and sufficient for Allah to be described as God: Ability, Living, Knowing and Willing. Therefore, just as those four Attributes are considered to be the mothers of all other divine Attributes [I.469.25], they are associated with four fundamental levels of symmetry: Normal, Super, Hyper and Ultimate, in reverse order. Again, due to the same fractal geometry, these four levels are reflected on various fundamental aspects of Nature, such as the classical elements, the fundamental interactions, the four time cycles and the geographical directions.

When we look from outside, which is absolutely impossible, Ultimate Symmetry is trivial, because it means that all possible transformations produce the same original configuration. In the full abstract sense, this is only possible for flat unbounded space with infinite number of dimensions, which is also equivalent to one abstract geometrical point in this space. With such a perfect symmetry, no change is conceivable at all, and therefore there is no time in this ultimate state of absolute oneness that has been briefly described by Parmenides in his single renowned work, a poem called On Nature , where he explained that existence is timeless and uniform, and reality is one and unchanging. However, Parmenides was not able to convince other prominent philosophers, such as Socrates and Aristotle, so his student Zeno tried again by reformulating the same argument in terms of what to become known as Zeno s paradoxes that have never been resolved ever since, and we don t have access to their original teachings, which may have been mostly oral. Remarkably, there is a profound correspondence between the metaphysical views of Parmenides and Ibn al-Arabi s doctrine of the Oneness of Being that has been developed to the Single Monad Model of the Cosmos and Duality of Time Theory in the previous two volumes.

Nevertheless, although we do have access to the most important works of Ibn al-Arabi, spanning hundreds of books and tens of thousands of pages, even in their original forms, in his own hand writing, in addition to the various extensive interpretations offered by his direct followers and close students, but his outstanding philosophy has not been yet given the required attention, mainly because of the difficult symbolic language he habitually used, in addition to the fact that he intentionally scattered his controversial conceptions over his many works and in different contexts within his magnum opus, the Meccan Revelations, and other shorter books and treatises.

Although he did never use the term directly, the Oneness of Being is one of the most controversial doctrines which many later Muslim scholars attributed to Ibn al-Arabi, usually with various polemic meanings and interpretations. In the same context in western philosophy, Spinoza introduced the pantheistic concept of God and His relation with the World, in a way that may resemble Ibn al-Arabi s view of the Oneness of Being, which lead some scholars to consider Ibn al-Arabi as pantheist who identify God with the world, although he often declares in many ways, according to the original Islamic creed, that the Essence of God can not be compared to anything. Unlike Spinoza and all other philosophers, Ibn al-Arabi relies on intuitive knowledge, rather than reason that can not produce true knowledge of God.

Practically, therefore, it is not possible to describe the Ultimate Symmetry of the Essence of God, since He is absolutely Unique One, and can not be confined to dimensions or compared to any other entities, because there is none. What we can at best do is describing His outward manifestations, through which He is creating everything in the World. As Ibn al-Arabi declares, the Greatest Element the most realized in the unity of the Creator, so instead of speaking about the ultimate symmetry of the Real, as a divine Name, we speak about the symmetry of this real-through-whom-things-are-created. The Single Monad is like the circumference of the circle of the World, and the Greatest Element is like an abstract point at its center, so just as the point meets the circumference with its whole entity, so does this Greatest Element meet with its whole entity all the aspects of the Single Monad. There are  subtle links between the Greatest Element and Single Monad, from which the three spatial dimensions are originated. Therefore, this Ultimate Symmetry is described by a perfect homogeneous Euclidean geometry, whose points are simple spirits called the Constant Entities that can be described as the most primordial moments of time.

When this level of Ultimate Symmetry is lowered, more compound spirits are created, by combing time moments and forming normal-complex spatial dimensions, which can be described by Riemannian manifolds, since space is no more homogeneous. This is the level of Hyper Symmetry, that is indeed the spiritual realm of light, though it can take various forms according to the number of spatial dimensions involved. These spirits are nothing but the bosons, which are the forces or the energy particles.

In the level of Super Symmetry, each of the four bosons is split into two fermions, and the reason why we have three different generations of fermions is due to the three dimensions of space, so in total we have  fermions that form all kinds of physical as well as psychical objects.

Finally, Normal Symmetry governs the compound structures that can be observed in the macroscopic world on the various levels of Nature, including molecules and crystals, rocks and mountains, botanic and animal life, planets and stars, and all other kinds of abstract and non-figurative symmetries.