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DUALITY OF TIME:

Complex-Time Geometry and Perpetual Creation of Space

by Mohamed Haj Yousef



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3.4.5.13  Branching Space-Time Theories


Branching space-time theories resemble the many worlds interpretation; however, the main difference is that the they take the branching of history to be a feature of the topology of the set of events, with their causal relationships, rather than a consequence of the separate evolution of different components of a state vector. In the many-worlds interpretation, it is the wave-functions that branches, whereas in in this theory the space-time topology itself branches.

The branching space-time theory has applications to Bell’s theorem, quantum computation and Quantum Gravity, and it has some resemblance to hidden variable theories and the ensemble interpretation, since it considers particles to have multiple well defined trajectories at the microscopic level. These trajectories can only be treated stochastically at a coarse grained level, in line with the ensemble interpretation.



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  • ... teristics of individual creatures [Ayyam al-Shaan, 11-12]. For example, when Allah inspires the Soul to move the element of fire in order to heat the world, the effects of this single event DEPENDS GREATLY on the individual creatures: those which are ready to burn will burn, and those whic ...


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  • ... outward order of events. The reason why there is a constant seven-hour step, as in the Tables 4.4 and 4.5, and in Figure 4.12, is that the order of creation proceeds according to the seven MAIN DIVINE Names, and the corresponding cosmic Days of creation, as we have already described in se ...


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  • ... . So the divine creative ‘Event’, in relation to the Real, or the Single Monad, is one from Him; but with relation to the acceptors of the world it is many events that we would CALL INFINITE , were they not confined by their shared quality of existence. [II.82.6] Ibn al-Arabi d ...


  • ... Accept Heat =>:

  • ... o move the element of fire in order to heat the world, the effects of this single event depends greatly on the individual creatures: those which are ready to burn will burn, and those which ACCEPT HEAT will be heated, and so on [Ayyam al-Shaan, 6]. So the divine creative ‘Event†...


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  • ... there is a constant seven-hour step, as in the Tables 4.4 and 4.5, and in Figure 4.12, is that the order of creation proceeds according to the seven main divine Names, and the corresponding cosmic Days of creation, as we have already described in section 4.4. For example, on Sunday, of the ...


  • ... World Start =>:

  • ... ing to the seven main divine Names, and the corresponding cosmic Days of creation, as we have already described in section 4.4. For example, on Sunday, of the original Days of creation, the WORLD START s ‘hearing’ the divine Command, which initiates the first dimension in creat ...


  • ... Extensive Study =>:

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Message from the Author:

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".

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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 [The Meccan Revelations: IV.269.18 - trans. Mohamed Haj Yousef]
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