CHAPTER III: HYPER SYMMETRY

Living and the Spiritual World
Riemannian Geometry and Space Diffeomorphism
Mass-Energy Equivalence and Relativity

Whenever Allah, the Exalted, creates any image sensible in existence, ... even the trace left over by a snake or a worm gliding on sand; then Allah blows a spirit of His Command in this image that has just been created, ... and this shape, with its form and spirit, shall remain praising Him until it disappears and the corresponding spirit will then move into the Isthmus. Ibn al-Arabi, Meccan Revelations, II.448.14

Every object must have a spirit of its same nature to manage it, so that it can move and rest. Ibn al-Arabi, Meccan Revelations, III.26.11

Allah, the Exalted, has two lights; one by which He guides, and one to which He is guiding. For this reason, the heart has two eyes: the first is for insight, and that s the Knowledge of Certainty, while the other is the Eye (or Essence) of Certainty. ... When these two lights meet, the human will be able to observe the Kingdom of Heavens and Earth, and realize the Secret of Destiny and how it is ruling over the creations. Ibn al-Arabi, Al-Tadbirat Al-Ilahiyaa, ch. 18

Due to the re-creation principle, that is a direct necessity of the Oneness of Being, on which the Single Monad Model of the Cosmos is founded, the multiplicity of things in the outward level of existence, including both the physical and psychical realms, cannot exist all at once; thus they must be re-created sequentially in one chronological order that is perpetually forming the dynamic dimensions of space, with all what it may contain of physical and psychical entities, at every instance of the outward level of time that we encounter. Accordingly, as we have repeatedly explained in Volume II, there is no motion in the common sense that things are gradually leaving their places to occupy new adjacent positions, but they are perpetually being re-created in their new locations.

Therefore, in their outward material form, things cannot execute motion, because they do not subsist in existence for more than the moment of the present time, before they are re-created again; so there is no infinitesimal transmutation but an apparent change of position that causes the illusion of motion and continuity. This means that the cause of any physical as well as psychical activity must be extrinsic to these two orthogonal worlds, yet it is also intimately connected with every individual entity in them. The direct causes of all kinds of motion are called the spirits, because they are responsible for all dynamic activities that are described as life, or living, not only in the biological sense, but literally all kinds of motions at all the fundamental microscopic and the outward macroscopic levels. In reality, however, the spirits are something we are quite familiar with in physics, because they are nothing but the force carriers, which are the energy particles that are called bosons!

We already explained in Chapter VII of Volume I that Ibn al-Arabi considers angels as the forces of Nature. Indeed, this is implied by the root of their name in Arabic, which is etymologically connected with the concept of force and intensity. Additionally, angels are known to act as the links, or conveyors, that conduct the divine Command to the material worlds. Based on a famous prophetic hadith, Ibn al-Arabi says: There is no place in Heaven or Earth void of angels, and the Real continues to create them from the breaths (or motions) of creations, as long as they are breathing [I.123.2]. We also explained in Chapter VII of Volume I that the four fundamental forces of Nature can be conceived as manifestations of the four prime Archangels bearing the Throne that contains the divine Kingdom.

For this Ibn al-Arabi says: Spirit is light and nature is darkness, and they are opposite (or symmetrical with) each other [Futuhat, II.350.11], which can be translated as the hyper symmetry between fermions and bosons that are fundamentally connected through the mass-energy equivalence relation: . We shall see, however, that there are different kinds of spirits, and not only angels, since they may have different complex-time dimensions, but all of them would be strictly described by , as normal-complex numbers , in contrast with the fermions which are split-complex numbers  described by , or  for anti-matter particles, which reflects the distinction between their fundamental discrete and continuous geometries, respectively. This also reflects the fact that fermions are physical particles while bosons are waves. In all these cases, the inward levels of time can range from  to , four levels for for types of bosons, and this could develop further to higher dimensions in the Afterword, as we explained in Chapter VII of Volume I.

Therefore, just as the physical and psychical worlds are the pairs of super-symmetry, which is the symmetry between particles and anti-particles, both together as fermions mirror the four bosons, according to this hyper-symmetry between particles and waves, mass and energy, discreteness and continuity, time and space, or inner time and outer time. This hyper symmetry is generated by the same mass-energy equivalence relation (), taken in the general sense by applying it to physical masses as well as other quantum charges. In other words, super-symmetric particles, which are the fermions, obey Lorentz transformations, but in the granular hyperbolic geometry, whereas the hyper-symmetric particles, which are the bosons, since they are waves propagating at the speed of light, are described by the non-Euclidean geometry, that can be studied according to the continuous space-time symmetries in General Relativity, or the diffeomorphism group which is the group of all continuous and differentiable mappings of the manifold to itself, but after taking into account the essential modification that we shall introduce to the Equivalence Principle in section III.3.

Furthermore, we shall see in Chapter IV that only the Constant Entities, since they are pure simple spirits, or intellects, or monads that are the temporal images of the Single Monad that is the Universal Intellect; they are described by the homogeneous Euclidean geometry which accommodates the Ultimate Symmetry. Therefor, because they are created on the Image of God, the humans are looking at the world from the level of their own absolute oneness that corresponds to one single mathematical point in this infinite Euclidean space of the Ultimate Symmetry. Since the Constant Entities are never described collectively by real existence, the observer, being one of them and enjoying full real existence but only at this particular moment of observation, imaginesthem all as real when they are onlypotentially existing. For this reason, as observing spirits, we naturally perceive the world in terms of Euclidean space, when it is in fact described by split-complex numbers that are covered by the hyperbolic geometry, obeying Lorentz transformations, and that s why we cannot describe the physical world correctly at extreme conditions without facing the ill-defined infinities and singularities.

As we introduced in the previous volumes, Ibn al-Arabi asserts that the World appeared in the Primordial Cloud starting by the direct creation of unknown number of Roaming Spirits , whom Allah created without any intermediaries, which made them completely absorbed in the presence of Allah, knowing nothing but Him. They did not even know about themselves, i.e., they had no self-consciousness, because they are pure knowledge or information. This means, according to the Duality of Time Theory, that each of these unknown number of spirits is described by a normal-complex time-time geometry, since they resemble an infinite flat space such as  that could be of any number of dimensions. Therefore, each spirit can be envisaged as a homogeneous unbounded sphere, filling the whole space, when viewed from inside, or a simple abstract point of such space, when viewed from outside.

Allah then appointed one of these spirits and granted him a special epiphany of divine Knowledge that engraved in him all what He wants to create in this entire World until the Last Day, specifically, thus he is called the Universal Intellect, or the First Pen, since he became able to realize or intelligize and then inscribe this knowledge into creation. For this purpose, the Intellect also saw that he has an ontic shadow caused by the Light of that special epiphany, which was realized through the divine Name the Light . This shadow is his soul , which is then called the Universal Soul, or the Protected Tablet in which he is going to write what he learned is going to happen until the Last Day. Mathematically, the divine epiphany of knowledge can be represented by the formula: , which means splitting the Heavens and the Earth into Water and Air, from which the physical and psychical worlds emerged.

Therefore, the entire Universe, according to a central Quranic symbolism [Quran, 18:109, 31:27], is the collection of the words of Allah that are produced through the Breath of the All-Merciful , just as we can normally create meanings and conceptions when we speak or write using our own language. It is not by any chance, therefore, that some alphabets, and especially Arabic, as the closest to the original Semitic language, contain twenty-four consonant letters and four vowels, all corresponding to the twenty-four fermions and four bosons, as we described in Chapter II.

As we have learned from Chapter II also; super-symmetry is the symmetry between the physical and psychical worlds. The root of this symmetry is the Single Monad, that is the Universal Intellect mentioned above, and this symmetry was broken by the epiphany of divine knowledge that caused the creation of the Universal Soul in which the World was subsequently created, which are then covered by the normal symmetry we discussed in Chapter I. This means that hyper-symmetry is the symmetry that governs the Roaming Spirits, the Universal Intellect is one of them, while the Ultimate Symmetry is the symmetry of divine Names and Attributes that we shall discuss in Chapter IV.

Nevertheless, just as humans, and to lesser extents: all other creatures, have body, soul and intellect, corresponding to the Universal Body, Soul and Intellect, they also have spirits corresponding to these Roaming Spirits. Also, just as the whole World is rooted in the Single Monad that is one of the Roaming Spirits, who, at least potentially, may have their own respective Worlds, thus all individual human spirits do have their own worlds, each of which is governed by its own super-symmetry between their physical and psychical parts, while hyper-symmetry governs the interaction between the human spirits themselves, and possibly all other similar spirits of lower creatures according to their various respective degrees.

These esoteric subjects in this chapter, as well as the coming final one, are greatly obscured, and extremely difficult to formulate in terms of our familiar modern theories of physics and cosmology, which normally deal with physical objects and other tangible phenomena, such as heat and electricity. Nevertheless, we should remember that, according to the Duality of Time Theory, everything is composed of space-time geometry, and the only reason why we denote the psychical and spiritual worlds as incorporeal is because they evolve in orthogonal time dimensions, as if we are looking at some huge paintings parallel to the plane in which they are painted, or as if we are looking at the pages of a book when it is still closed; so although each page or painting contains many information, maybe much more than the title page, we will not be able to read it until we open the book and read its pages one by one. Likewise, the whole physical world that we can observe is like the cover page of all the possible Worlds, each of which must have the same atomic structure that we have in the physical world, because it is constructed on the same space-time geometry and same groups of symmetry.