4.2 The Single Monad Model
The Single Monad Model had been developed and published in 2007, based on a previous research performed at Exeter University in 2005, which presented a pioneering study of Ibn al-Arabi’s eccentric conception of time and its implications for modern physics. It had been shown that understanding the real flow of time provides the link between the apparent physical multiplicity and metaphysical reality of oneness.
In this regard, the Single Monad Model endorses two harmonious perspectives of time: on the ontological level, time is discrete and uniform, but phenomenologically it appears potentially continuous and relative because of the global perpetual re-creation that is captured locally at a fixed refresh rate. As a result, there is no gradual motion in the common sense that the object leaves its place to occupy new adjacent places, but it is successively re-created in those new places. With this unique approach we can accommodate instantaneous non-local change without breaking the light speed limit, which by itself is a direct consequence of re-creation. This will also creatively explain all kinds of dualities in nature, such as the particle-wave duality and the mass-energy equivalence, as well as the most profound philosophical issue of discreteness and continuity, which will be a consequence of the theory rather than a principle of its foundations, as it is inevitably the case in current physics theories.
Therefore, the Single Monad Model ultimately offers a new interpretation of Quantum Mechanics by describing how actually the wave function collapses into a single eigenstate and what is the role of the observer in determining this state, in addition to the aforementioned realistic illustration of nonlocal interactions and the wave-particle duality.
Hence, the Single Monad Model explains first how “space”, as a manifestation of multiplicity, is continuously being created by the oneness of the Single Monad. One of the invaluable rewards of this continuous space creation is that it reduces space into time, and time into number. Therefore, the speed of light, which will naturally emerge as a first constant, can be easily “calculated” based merely on the three dimensional structure of space, and it will be a unit-less constant, from which other constants will follow. So the cosmos as a whole will be a simple arithmetic machine, or a cosmic computer, since we will also see that its fine structure is not only “quantized” but literally “digital”, or “binary”, where every geometrical point of space is perpetually fluctuating between existence and non-existence, corresponding to the speed of light and absolute rest, respectively. In the existence state, space and matter are created sequentially in the real flow of time, but then they instantly collapse in the second instance of the outer normal level of time, before they are re-created again, perpetually. This Duality of Time forms the heart of the new theory that will be elaborated further in chapter V, since this chapter is devoted to outline the general aspects of Ibn al-Arabi’s view of time and cosmos as we specified above.
The Single Monad Model consists of three complementary hypotheses:
1.The Single Monad: At any real single instance of time, there is only one Single Monad that alone can be described with real existence. This Monad creates other monads by manifesting in different forms, thus imaging itself to make a comprehensive image as one single frame of the entire cosmos. This still picture is created in one full Week of the original creative Days of events (described further in section 4.3), but this creative process is equivalent only to one single moment, that os the atom of time, for an observer inside the cosmos. Thus the observed cosmos is the eternally renewed succession of these frames made up sequentially by the Single Monad. As will explained in detail in section 2.2, the Single Monad is an indivisible reality, but it is still itself a compound made up by the “Greatest Element” that is the only real ultimate substance in existence, as we shall also describe it in section 2.5. 2.The Re-creation Principle: The forms of manifestation of the Single Monad cease to exist intrinsically right after the instant of their creation, and then they are re-created again by the Single Monad in every original creative Week, equivalent to one instance of our normal time. As it will be discussed in section 2.1, this perpetual re-creation happens in the “six Days” of creation from Sunday to Friday, which accounts for the three dimensions of space. But we don’t witness this creation process as such; instead we only witness the created world on the “last Day” of Saturday. So the seven Days of the divine Week are in all one abstract geometrical point of space-time, which then, by repeating manifestations, manifests the space-time container which encompasses the world both spatially and temporally. 3.The Actual Flow of Time: Since the world takes seven Days to be created by the Single Monad, which manifests the forms of the individual monads one by one in specific order, any observer would have to wait, out of existence, six Days, from Sunday to Friday, in order to witness the next moment of creation, that is the next frame of space, on the following Saturday, but we perceive all this as a single discrete moment. In each Day of these Days of creation, a corresponding dimension of the world is created. Therefore, the real flow of the actual created time doesn’t go linearly, but rather is intertwined with the observable, normal earthly days in the special and rather mystifying manner that will be summarized in section 4.10, along with Ibn al-Arabi’s account of the way the observable earthly day-times and nights are “taken out” of each other and separated by three day-times and three nights in order to form the three-dimensional space that we experience.
This extremely complex view of space-time and creation will lead to the Duality of Time hypothesis on which we will be able to explain everything in terms of the genuinely-complex time-time geometry. This means that all the fundamental interactions, and not only Gravity, are some manifestations of time. Einstein’s theory of General Relativity was able to explain Gravity in terms of space-time, and so far it is not possible to reconcile it with Quantum Mechanics because it is primarily based on space-time continuum. The complex time-time structure of the Duality of Time is naturally discrete, and it explains Gravity and all other fundamental forces in terms of its complex-time geometry. Furthermore, this encompassing view of time will include not only the physical world, but also the psychical and spiritual worlds; all are different manifestations of the same complex-time flow, as we shall explain further in chapters V and VI.
The science of Time is a noble science, that reveals the secret of Eternity. Only the Elites of Sages may ever come to know this secret. It is called the First Age, or the Age of ages, from which time is emerging.
