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 different dimensions. - **=> Conference Talk - Another Conference [Detailed Presentation]**

Ibn al-Arabi's Concept of Time and Creation

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As we have seen in an earlier diagram in Figure V.1, Ibn Arabi symbolically represents the world as a 'circle' whose centre is always the Real/real. The abstract point in the centre is one unit: i.e., it can not be divided or fragmented, nor can it be even described because it has no dimensions. However, this point faces the infinite multiplicity of the points in the circumference of the circle. Moreover, each point of the circle is similar to or an image of the central point. This is identical to the meaning of the hadith that Allah created the Human Being (and the world, according to Ibn Arabi) 'on His own Image' (see section III.1). Also each point in the circumference can be a centre to a new circle [III.275], just as everyone/everything has his own world, in his imagination. Also, any point of the circumference can be considered the beginning of it and also the end [I.259.24], so '*He is the First and the Last and Hidden
*(centre point)
*and Manifest* (circumference)'. And each line that goes out of the central point reaches a point on the circumference. This means that everything originated from the Real (in the centre) and it returns to Him (on the circumference) [II.538.26], which can be understood as the cosmogonic meaning of the verse:
*to Him you return* (2:28) and
*to Him everything returns* (11:123). Finally, because all the points are in essence a manifestation of the Real, therefore 'the worm and the First Intellect are equal with respect to the essence, but the difference appeared in the form' [III.452.33]. Similarly, as Ibn Arabi points out:

Since the lines (the radii) that go out from the Point in the centre of the circle to the circumference that comes to exist through that Point are
*equal* to all parts of the circumference, so likewise the (creative, existentiating) relation of the Real, the Exalted, to the totality of all existents is the same: there is no change in that relation at all. So all things are looking to Him and accepting from Him that (existence) which He bestows on them, just as the parts of the circumference are facing the Point (in the centre).

[I.125.23]

Moreover, any object is composed of a number of points which are similar but have different attributes; the object is the sum of those points. But we can not say that the object is (nothing but) the (particular) point, nor we can say that it is not the point. Similarly, the world is the sum of the manifestations of all the divine Names of Allah, the Real, but we can not say that the world is the Real, nor we can say that the world is not Him [III.275.32].

For Ibn Arabi, the Real is creating the world by continuously and endlessly manifesting Himself in different forms and forming the cosmos point by point (in series as we explained above), including the perceived, perception and the perceiver [II.484.22]. Therefore at any single instant of time (the 'now', or the real existence,
*hal*) there exists only Him. This is not like saying that the things
*are* Allah, 'because He is He, and the things are the things' [II.484.28], but they are the manifestations of the Names of Allah. In this sense, as we have just seen, 'every name in the world is His Name, not a name of other than Him; for it is the Name of the Manifest in the locus of manifestation' [II.122.14].

The identity or essence of each one of us (i.e., the individual soul) is a point in the circle of Creation, and so is the identity of everything in the world. So we can here clearly see the meaning of the verse:
*We shall show them Our signs on the horizons and within themselves until it becomes clear to them that it/He is the Real* (41:53),[131] which can be then considered the most obvious Qur anic basis of Ibn Arabi's understanding of the 'oneness of being'. Also, since each point of the circle is similar to the central point, 'whoever knows himself knows his Lord' [I.328.31, II.298.30].

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... 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 ...

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... ord' [I.328.31, II.298.30]. Read Other Books: The Single Monad Model of the Cosmos: Ibn Arabi's View of Time and Creation The Duality of Time Theory: Complex-Time Geometry and Perpertual Creation of Space The Ultimate Symmetry: Fractal Complex-Time and Quantum Gravity The Che ...

... he Duality of Time Postulate and Its Consequences on General Relativity and Quantum Mechanics ...

... points. But we can not say that the object is (nothing but) the (particular) point, nor we can say that it is not the point. Similarly, the world is the sum of the manifestations of all the divine Names of Allah, the Real, but we can not say that the world is the Real, nor we can say that ...

... city of the points in the circumference of the circle. Moreover, each point of the circle is similar to or an image of the central point. This is identical to the meaning of the hadith that Allah created the Human Being (and the world, according to Ibn Arabi) 'on His own Image' (see sectio ...

... Ibn al-Arabi's Concept of Time and Creation by Mohamed Haj Yousef Search Inside this Book Figure VII.1: 0-D, a point. It actually has no length, width, or breadth. This is what is called a GEOMETRICAL POINT . As we have seen in an earlier diagram i ...

... ng the cosmos point by point (in series as we explained above), including the perceived, perception and the perceiver [II.484.22]. Therefore at any single instant of time (the 'now', or the REAL EXISTENCE , hal ) there exists only Him. This is not like saying that the things are Allah, 'bec ...

... ence a manifestation of the Real, therefore 'the worm and the First Intellect are equal with respect to the essence, but the difference appeared in the form' [III.452.33]. Similarly, as Ibn Arabi points out: Since the lines (the radii) that go out from the Point in the centre of the circle ...

... te and Its Consequences on General Relativity and Quantum Mechanics ...

... ; As we have seen in an earlier diagram in Figure V.1, Ibn Arabi symbolically represents the world as a 'circle' whose centre is always the Real/real. The ABSTRACT POINT in the centre is one unit: i.e., it can not be divided or fragmented, nor can it be e ...

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.

Welcome to the Single Monad Model of the Cosmos and Duality of Time Theory

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 .....>>>>

The Moving Finger writes; and, having writ,... Moves on: nor all thy Piety nor Wit, shall lure it back to cancel half a Line. Nor all thy Tears wash out a Word of it.