Introduction: Beauty and the Principle of Love

Allah is Beautiful, and He loves beauty. Hadith by the Prophet Muhammad (peace be upon him), Sahih Muslim - 131

As a result of the original divine manifestation, all kinds of motions are driven by Love and Passion. Who could possibly not instantly fall in love with this perfect and most beautiful harmony! Beauty is desirable for its own essence, and if the Exalted (Real) did not manifest in the form of beauty, the World would not have appeared out into existence. paraphrased from: Ibn al-Arabi, Meccan Revelations: II.677.12

Because He loves beauty, Allah invented the World with ultimate perfection, and since He is the All-Beautiful, He loved none but His own Essence. But He also liked to see Himself reflected outwardly, so He created (the entities of) the World according to the form of His own Beauty, and He looked at them, and He loved these confined forms. Hence, the Magnificent made the absolute beauty routing in the whole World projected into confined beautiful patterns that may diverge in their relative degrees of brilliance and grace. paraphrased from: Ibn al-Arabi, Meccan Revelations: IV.269.18

According to the famous holy hadith of the Hidden Treasure, Ibn al-Arabi declares that the primary motivation for creating the World is divine Love . In this narration, Allah says that He was unknown (or hidden) Treasure, so He loved to become known, thus He created the creations, and revealed Himself to them, in order to grant them the opportunity of coming to know Him. Therefore, this divine Love is the predominant mercy that God allocated toallHis creation, hence He is called the All-Merciful. This all-encompassing mercy [Quran, 7:156] is the first state of the presence of God with regard to the World, to be created, thus it formed the abstract space in which the Cosmos will appear, and it is called the Primordial Cloud, as it was illustrated in Volume II (Figure IV.4).

Due to this prodigious and absolute mercy, Allah called Himself the all-Merciful and the ever-Merciful, two supreme Attributes of His most beautiful Names, and when He created the Throne which shall encompass the World, He established Himself on it by virtue of this particular aspect of His Name the all-Merciful, as He stated in the Quran: (The all-Merciful mounted on [or in another interpretation: established his authority over] the Throne) [Quran, 20:5]. With this divine manifestation in the name of the All-Merciful, the multiplicity of creation appeared in the Primordial Cloud according to His eternal foreknowledge. However, this multiplicity is imaginary , because the Essence of God is One and indivisible Unit, so the manifestations cannot be partial, and yet there is nothing that can possibly veil Him, since there is absolutely nothing, other than Himself. Therefore, to allow this temporary multiplicity of creation, God is perpetually alternating between the two mutually exclusive states, or Names, of the Manifest and the Nonmanifest, or the First and the Last [Quran, 57:3], though with regard to Himself He is always Manifest, or Real . This is the primordial source of Relativity , as well as Quantization , because we have now two contrasting references, or points of view: with regard to the Real Himself all things , or entities , are changeless and continuously existing, out of time, since He is always in the state of Being. Thus, these things are called Constant Entities , and they can be represented by a perfectly homogeneous space of infinite number of dimensions, since they include all possible simple things throughout the Age, as a Name of God, from eternitya parte anteto eternitya parte post [Futuhat, IV.266.3]. However, with regard to each individual entity, or point in this ultimate space of divine foreknowledge, or information, other things come into existence in certain complex sequence that is quantized at various levels of space and time, which are emerging from one-dimensional discrete instances each of which can accommodate only one single entity, or form, which then combine at various levels to create the spatial dimensions that contain the apparent multiplicity, as we explained in Chapter V of Volume II.

Nevertheless, from the perspective of any individual entity of the (imaginary) multiplicity that is created by these perpetually recurring manifestations, some other entities appear to be continuous and real, because they always perceive them in the state of existence, while in reality they are sequentially alternating between this imaginaryexistenceand the absolute Being of the Real. In other words, all the different entities of the apparent multiplicity of creation are mere (temporal) imagery forms of the same reality of divine manifestation. This original reality is called the Single Monad, which is facing the continuous manifestations of God, while every entity in existence is one of its temporal forms. The Single Monad is bringing these forms into existence, one at a time, by alternating between the Real Being (of God) and the imaginary existence of the World, as depicted in Figure IV.1 of Volume II, which is also replicated in Figure IV.2.2 in the final chapter, to stress the Principle of Love and the perpetual alternation between the point of the Real and the circumference of the World.

This perpetually recurring alternation of the indivisible Single Monad is the origin of the seven Cosmic Days, with their contrasting day-times and night-times (explained in Chapter IV of Volume I), and it is acutely prevailing in the symmetrical aspects of all levels of creation, as well as the ultimate symmetry of divine Attributes, that we shall discuss further in Chapter IV. This is indeed the origin of the duality nature of time itself, which then becomes genuinely-complex , with real and imaginary parts, and this also makes the final dimensions of space-time geometry fractal, as we shall describe in Chapter I. Actually, this supreme reality behind the apparent multiplicity is the source of all dualities in nature, including the wave-particle, mass-energy and space-time dualities, as well as the contrasting and mutually exclusive concepts of continuity and discreteness.

Despite these various phenomenological dualities, the essence of all things is only one indivisible unit, and that is the Single Monad. So it is not that particles are associated with waves, or any of the other traditional interpretation of Quantum Mechanics; but both are two aspects of the same ultimate reality of metaphysical oneness, that is taking the discrete and localized particle form in the outward normal level of time, and spreading in the continuous wave form in the inner levels that is creating space. Both space and time themselves are two aspects of this same reality, whose perpetual recurrence is triggering the original complex-time, whose inner real levels are forming the complete dimensions of space, and its outer level is the imaginary and fractal dimension of the normal time that we encounter.

Furthermore, as the genuine fractality of our space-time implies, there must always be a symmetrical counterpart with corresponding dimensions that complement the fractal geometry, in order to make together a higher level of symmetry, which constitute the encompassing homogeneous space, with one higher complete integer dimensions. In the normal sense, since we appear to be living in this physical world, the complementary world is the psychical realm that we can apprehend in various abstract ways, though in reality it has the same atomic structure as the material world itself. These two physical and psychical domains together form the super-symmetry that we shall investigate in Chapter II.

The fundamental reason why gravity is resisting all attempts of quantization is because we are observing only one-half of the World, not realizing that the observer is its other complementary half, since space becomes three dimensional only with these two physical and psychical worlds, while separately each one of them has only two spatial dimensions evolving in time. Although it is essentially quantized, gravity is always perceived as a continuous phenomena because we are observing it from within the same level of its operation, and the reason why we are able to observe the quantum nature of electromagnetic phenomena is because they are two-dimensional waves, and we are observing them from the third dimension. This means that quantum gravity can only be observed from a fourth dimension, and that s why super symmetry appears to be essential to complete the Standard Model.

Moreover, because of the re-creation process that is taking place at every instance of the outer time that we encounter, which is the only way we could explain how the multiplicity of things is emerging from the ultimate oneness, entities in the outward level of existence, including both the physical and psychical realms, cannot execute motion by themselves, since they do not subsist in existence for more than the moment of the present time, before they are re-created again in the following instances. That s why we concluded in Volume II that 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 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 by life, or living, not only in the biological sense, but literally all kinds of motions on 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 shall see, however, that there are different kinds of spirits, that also include 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.

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 the hyper symmetry group. This symmetry is generated by the same mass-energy equivalence (), which we showed in the previous volume that it can only be derived based on the Duality of Time Theory and that this exact mathematical derivation will reveal the ultimate granular structure of space-time. Therefore, 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.

Finally, we shall see in Chapter IV that only the Constant Entities, since they are simple spirits, are described by thehomogeneous Euclidean geometrywhich governs the Ultimate Symmetry. Because he is created on the Image of God, man is looking at the world from the level of his own absolute oneness that corresponds to one single mathematical point in the infinite Euclidean space of 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, imagines them all as real when they are only potentially 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 world correctly without facing the ill-defined infinities and singularities. For this reason, as we shall discuss further in Chapter IV, the Duality of Time Theory will have profound implications on geometry and number theory, because complex numbers are now genuinely natural, while the reals are one of their extreme approximations that are realized only when moving at the speed of light.

On the other hand, it can be clearly noticed that the same general aspects of this creation scenario is found in almost all archaic cosmologies and ancient religions, particularly that the Cosmos started by splitting the unity of Heavens into seven Skies and seven Earths, and that creation originated from water , in addition to the fundamental role of the four classical elements. This can be acutely linked with modern cosmology and physics theories which rely heavily on the geometrical structures of space-time and symmetry breaking, as well as the quantum nature of energy and fields. Unfortunately, ancient cosmologies are typically mythological and greatly metaphorical, relying extensively on figurative and symbolic characters, and lacking any details about the actual circumstances of creation sequence. Fortunately, however, these details are courteously incorporated in the Islamic accounts of creation, and particularly in Ibn al-Arabi s cosmology, that is established on the Single Monad Model.

However, in contrast with modern cosmology, which views the Cosmos as an independent order and ignores the existence God, Islamic cosmology is fundamentally theocentric, because the Cosmos in Islam is inseparable from the Quranic conception of God as the sole Creator and Maintainer of this order. Allah did not simply created the World and fixed the initial conditions of nature and let it evolve mechanistically according to certain laws, rather: He is perpetually re-creating every single entity at every instant of time. Because Allah is creating the World on His Image, beauty and elegance are manifest in Nature on all microscopic and macroscopic levels, with many intersecting forms of hierarchical symmetries. Absolute symmetry, however, can only be attributed to the eternal and timeless God, since it cannot be conceived with changes and variations. This also means that a certain level of asymmetry is always needed for things to maintain existence, and this is achieved by breaking a higher level of symmetry; thus motion is commenced because the two pairs are always seeking to unite back to their original harmony. This is the Principle of Love that leads to the least action on which all physics theories are based.