Written by Abdun Nur
(Ibn Arabi expressed a view of the structure of reality; his views are presented at the end of this essay to allow a comparison.)
Overarching Dichotomised Transcendent Evolution of Knowledge
Overarching (embracing or overshadowing everything)
Dichotomised (a separation into two divisions that contradict each other)
Transcendent (being above or outside all known categories)
Evolution (being the gradual development of something into a more complex form)
Knowledge (meaning the underlying constitution of all, being, pure truth, or knowledge)
Transfinite (Beyond infinity)
When considering this essay, remember that all the laws of physics within our reality are manifest; that means they only apply to the manifest reality, not to the emanating reality, so bear in mind that our physical universe is generated from an underlying manifold of fluidic space, which functions under completely different parameters.
The following is an explanation of the underlying structure of all realities; a consideration of the formation of reality itself.
Nothing in its purest and most intense form holds the womb of genesis; yet nothing is pure non-existence, an ultimate absolute. This sounds irrational, but consider; is not absolutely pure nothingness in itself a state of a continuous form - that of absolute pure nothingness? The concept of absolute nothingness is difficult to conceive within the mind; it is beyond blackness, it is outside of any idea of time, it is beyond even infinitesimal volume, and possesses none of these attributes. This absolute is a state of PURE nothingness, a state of being in itself.
This fixed state - the absolute purity of nothingness - demands the realisation of purity in the actuality of this reality; a paradoxical affirmation that recognises the emergence of a single, exotic, ethereal, virtual complexity. Yet at the same instant, that single exotic virtual complexity is the sum of all knowledge - unsullied, undiluted, the sole alpha knowledge - not as a simple idea of the mind, but as the fundamental embryo of conscious imaginative reality, the nascent seed of conscious potential building within. So from the womb of nothingness, the seed of consciousness grows in its realisation. The governing form is inaugurated and all the underlying foundations are instituted, driving all creations.
Two opposing states exist. Each rebuffs the other, and both must exist for each to remain; one non-representational, one representational. Pure nothingness holds true yet something remains - something demanding that pure nothingness is all that exists. In so doing, a powerful dichotomy exists and the tension of the two opposing forces drives all existence. But between the two extremes (being the salaam which holds the dichotomy in balance) the unified segregation of the paradox - which is eternally expanding creation - manifests fresh knowledge perpetually, all emanating through a single source; the tension between the two extremes of the overarching dichotomy, Allah (Not God), the eternally growing seed of the single consciousness of the alpha and the omega.
Another example of this is silence. Sounds fill the silence, but the silence still exists beneath, and will exist after the sounds have been completed. An asymmetrical order, the system works only one way and the dichotomy of light, or silence, mirrors the dichotomy of Allah; beneath all creations nothingness exists, and only through the constant manifestation of all creations, instant by instant, do they remain.
The very knowledge of pure non-existence obliterates the reality of untainted nothingness. When considering this line of reasoning, keep in mind that both three dimensional space and linear time are manifest realities, not reality; within the overarching dichotomy the true concepts of time and space are not apparent.
Knowledge of nothingness transcends into absence; absence transcends into awareness of absence; awareness transcends into knowledge; perpetually revolving knowledge. Absence suggests that there exists the potential of something missing that will appear, whereas the concept of nothingness contains no suggestion of potential.
You may ask, ‘how can we know this to be true?’
Because the original structure repeats throughout all creations - infinite in diversity yet held within a framework of common structure - this underlying structure therefore exists, and can be observed again and again within this physical reality (so this infers that these underlying structures also exist within the virtual). Knowledge builds on knowledge, evolves and expands; all realities are constructed from pure knowledge and all energy is a physical manifestation of knowledge, so we know everything began from this point, and as it began so it continues.
Nature is built upon differential fractal mathematics, meaning fragmented geometric forms that can be repeatedly subdivided into parts, each of which is a smaller differential copy of the whole. Fractals are used in computer modelling of natural structures that do not have simple geometric shapes such as clouds, mountainous landscapes, and coastlines. An example of this copying mechanism within your own body would be DNA, which is a pattern copied within every cell. Another example is the growth of a crystal building outward (consider that 99.9% of all solid mass is crystalline, and crystals are fractal geometric structures), or the growth of bacteria cascading out of a single copy. A fractal universe only hides the truth in scale, producing a potent copy within a copy, all of the same underlying structure.
When you consider the concept of ‘began’, consider it as being free of linear time; a single consciousness, imagining ‘Be’ (phonetically ‘cun fa ya cun’) without any linear time: a single infinite instant held with no beginning and no end in CIRCULAR time, the revolving wheel of a fleeting moment - only one instant, that ignition point when the dichotomy formed, being the totality of all time. That single realisation of pure non-existence - which is the single point of all – is an isolated moment spinning between denial and affirmation, and through its dichotomisation complexity evolves.
The linear time we understand within this physical reality is a construct of this complexity, ‘Be’ (phonetically ‘cun fa ya cun’) pours from this spinning conflict, building linear time instant by instant to give the perception, or illusion, of the passage of time.
Creation pours from being; ‘Be’ always existed within time, from the very beginning of time, but is nonexistent until manifestation. Put another way, once apparent within the virtual, it had always existed, but before its virtual appearance it was nonexistent; a dichotomy of manifestation. So unmanifest events are only a network of potentials within the conceived thought of creation. Allah (not God) being the best of planners, this circular time moment allows the whole of created events to exist simultaneously, from the first instant of that moment spinning back to the first instant of that moment. While the potential of expanding events within the revolving moment (in the abstract of unmanifest thought) exists simultaneously, so the un-manifest thought of Allah exists as an infinite potential of all possibilities, while simultaneously every single manifest thought existed from the first instant of the moment; ‘creation’.
This presents an additional aspect. If every single event happens at the same instant it has no central point of origin, but has an infinite origin; it can have no central point-source, as space itself is a manifest creation, so nothing can have an outside and an inside, a point of generation - it is pure generated imaginative thought. The physical realm is a manifest reality so linear time, voluminous space and physical matter are all manifest and do not apply to the generating source.
Once conceived from the perspective of circular time, the unity of every instant, the unity of every thought, the unity of every manifestation, the unity of every differential fractal infinity, becomes a comprehensible, absolute and undividable unity.
The differential fractural organisation of this reality structure allows infinity, the infinitely small and the infinitely large; not only in the physical universe, but infinitely beyond; beyond even the comprehension of the mind itself.
You may doubt the idea that something emerged from pure nothingness, but consider this; is not every single new event, from the new manifestation of any thing to the continuation of what has been already manifest, created from absolutely nothing? It comes from pure nothingness, and the system was established upon that first instant and continues in the same order. All realities pour from pure nothingness, through the overarching dichotomy of the combined, unified attributes of a single consciousness. Within the deen of Islam, 99 attributes of the overarching consciousness have been compiled; I would imagine the true number of attributes far exceeds this limited estimate.
It becomes clear why the virtual exists as linear, time-free emergent knowledge, which transcends into cognisant knowledge, spinning out into wheels within wheels. Cognisant knowledge transcends into a volume/physical (as we perceive it) absent infinity of virtual truth; cognisant knowledge builds on knowledge, until infinity transcends into infinities of pure truth, conscious thought and reasoned purity.
And from these infinitudes of knowledge existence, in all it splendour, longs to evolve into intensifying conscious knowledge, folding consciousness back within the self-aware, folding back into the centre and out - spinning out in a toroidal circulation of ever intensifying consciousness, always in a united harmony of conscious purpose.
The cognisant knowledge evolves, building, its state becoming ever more complex, more connected, more negentropic, until the single consciousness builds to the birth of imaginative creation - one consciousness, holding all creation within its matrix, correlated to every aspect, concept, precept, and an expanding engine of infinite imagination. We know this, because we observe this evident form of evolving complexity within this reality. The universe builds in complexity, the natural world builds in complexity, the knowledge of humanity builds in complexity and so on. We also have geometric structure, repeated throughout creation, form and function; order regardless of magnitude, simply the same differential fractal order no matter the scale.
Infinity in a Droplet
Each infinity is held as a single drop within the next, each drop infinite, yet finite, each infinity beyond inclusive comprehension yet perceived, an endless infinity of infinities. This is because there is in fact only one infinity, Allah (Not God) the transfinite being, balanced between and in direct contradiction to pure nonexistence, and unified in the realisation of all reality. Every element assembles in unity in the combination of every attribute of Allah, to form the blinding light of every creation as a unified whole.
How do we know this is true? Because again, this archetypal order still exists; it is a form of order that is reproduced throughout creation.
Dichotomy is its form - a contradiction of force, both nothing and something, simultaneously existent; the forces of opposites pull at the fabric of reality from the attainment of the moment of nothingness to the growth of the knowledge of that purity.
Allah is what lays between the two extremes. The form of order is copied throughout creation; light is the extreme of blackness, but every colour of light is held and combined to generate the whole white light, just as Allah’s consciousness culminates when unified into the whole of all realities.
All reality is built upon these dichotomies (copying the form of the overarching dichotomy). The forces defy reason yet contain logic, they hold true yet confuse the intellect; a pure contradiction of direct opposites.
This founding structure is the template - knowledge transmuted in purpose, function and interaction, but not in their natures; contradiction drives the universe, north and south, dark and light, attraction and repulsion, all working in balance yet in conflict, all working in harmony yet in disequilibrium; evolving, dynamic, interactive, held in contradiction.
Another point to consider is the description of Jannah (meaning a garden hidden in foliage. This is not a physical description of a garden of paradise; it is a metaphoric garden filled with abundant growth, a place where all grow and develop - not plants, but a garden for the self to expand and grow). This describes one end of the dichotomy of Allah, and Jahannam (a black, cold, bare place, nothing to drink nor eat, except for each inhabitant who consume themselves, a stagnant and wasted existence) describes the opposite end of the dichotomy, that of nothingness.
Another point to consider is the relationship of circular time to existence in Jahannam (pure nothingness). As every instant returns to the beginning of all existence, at the first moment you enter nothingness you will have existed in Jahannam from the very beginning of existence, of all realities; this makes clear why you are warned not to spend a second in Jahannam.
The very structure of realities follows the same basic models/patterns. For example, our infinite universe is held as a single drop within an infinite ocean of knowledge, which in turn is held as a single drop within a greater ocean, and so on. (See ‘Melded Multiple Infinities.’)
All existence is knowledge pure and undiluted; knowledge gives birth to greater knowledge, communication transcends to transformation, transformation builds from state to state, ever more complex, and truth holds all realities in unity.
Energy flows from the emanating manifold to manifest all our physical universe; quibits (quantum bits of information) manifest three dimensional space through geometric vortices, taking simple geometric shapes and twisting them into a helix; electromagnetic energy manifests from time, and this generates the plasma universe.
Knowledge in a flux of perceived rigid tension manifests the crystalline structure of solid mass, and a higher level of conscious knowledge manifests life - all through a psycho-reactive quantum super fluidic ether. Within infinitude possibilities, all is energy; all tangible energy exists as physical knowledge, virtual knowledge, potential knowledge, evolving from state to state (See ‘Supreme Existence’, ‘Time explained’, ‘The Formation of a Galaxy, Evolving a Universe’ – see links via the link below).
Truth is Existence
Knowledge is filtered through consciousness, ordered and reordered, through more and more refined interactions and transformations, expanding the truth of perfection; truth is the nature of existence.
We can ourselves expand and evolve our own emotional energy through the same form of development - the advancement of a higher form of knowledge through an interaction with a lower form, for example:
The blackness of infinite physical space, speckled with points of light, fills the mind above and around the world. Each dot burns beyond a great distance, yet also beyond closeness; all knowledge connects and interacts, evolves and propagates knowledge.
This dusty blackness, like nothingness, transcends into new innate beauty; the burning fiery sky of the red dawn, slowly filling the world with the fervent colours of blinding brilliance - taking the deepest point of darkness to ignition in an instant filling the senses, your soul rising, expanding with the intensification of splendour, a burning beauty with the power to grab a conscious soul and effortlessly lift it to the heights of poetry.
So the assimilation of one expression of knowledge builds from state to state, for the expansion of a higher order.
The evolution of knowledge
By Ibn Arabi (born in Spain in 1165 AD died in Damascus in 1240 AD)
Ahadiyah - The absolute, pure Unity.
The attributes of Allah are combined in unity, under the tension between pure nothingness, and absolute manifestation.
Wahidiyah - Oneness of many. The Unity of multiplicity.
As in light, all the colours must combine to create white light, this unity of multiplicity is mirrored through the combination of the attributes of Allah in manifestation. As (mentioned previously within this essay) the Muslims of the past have established, from the deen of Islam, 99 attributes of the overarching consciousness, it seems conceivable far more attributes would exist.
Thabitah - The archetypes are 'permanent' or 'permanently subsistent', i.e., they have been fixed once for all in the eternal past and are, therefore, absolutely unalterable and immovable.
The moment of spinning time, a circular moment, from the beginning to the end of time, instant to instant; this means every event has existed from the beginning of time at the moment of manifestation, but did not exist before that moment; in this process you have an eternal past.
Ayal al-mumkinat - essences of the possible things.
Infinite potentials exist within the imagination of the single consciousness, but only after the moment of manifestation of the chosen potential is that event apparent; the potential always exists.
Qada - allotment, that the predetermination is a decisive judgment. It is the qadar that assigns to every event its peculiar time. The specification of the appointed time at which each of the things should actually occur in accordance with its archetypal state.
Every action/event has a predetermined/preordained response.
Hukm - decree of Allah concerning events, given in strict accordance with Allah Knowledge of events and their previously established properties.
All time is always available, from the beginning of time to the end of time. To Allah perception of events within a manifest linear time structure [this] affords two things; it presents a progression and continuity, accountability for previous actions, and is observably quantifiable.
Al-khalq al-jaded - the world goes on being created anew at every single moment, the Absolute is continually manifesting itself in the infinity of 'possible' things.
The manifest universe is manifested into existence instant by instant; without this continual recreation of all reality it would cease to exist.
Nuzul - descent. This is done by descent of the Absolute towards the lower levels of Being.
Arif - a knower (perfect human) can, if he likes, affect any object by concentrating all his spiritual energy upon it; he can even bring into existence a thing which is not actually existent.
Himmah - a concentrated spiritual energy; objects created by himmah continue to exist only so long as the himmah maintains it.
Taskhir - true knowledge does not allow himmah to be freely exercised. And the higher the knowledge, the less possibility there is for a free exercise of himmah; even the most perfect of all Apostles (akmal al-rusul), Muhammad, did not exercise himmah. For, being the highest ‘knower', he knew better than anybody else that 'miracles' were, in truth, ineffective.
Ibn Arabi distinguishes between two kinds of taskhir:
Taskhir bi-al-iradah - constraining by will. It refers to a descending order of taskhir, in which a higher being constrains a lower.
Taskhir bi-al-hal - constraining by the situation. Refers to ascending order of taskhir, in which a lower being constrains a higher being. The higher being is constrained by the state in which the lower being is found. Here the 'constraining' occurs by the fact that the lower and the higher happen to be in a certain relationship with each other.
Al-Qashani expressed this:
All the modes of the archetypes are things that have been known to Allah (from eternity), permanently fixed in potentiality, and Allah brings them out to actuality incessantly and perpetually.
He goes on transforming the possibilities that have been there from the beginning-less past and that are essentially uncreated, into infinite possibilities that are actually created.
Thus everything is in the state of ascending at this very moment because it is perpetually receiving the endlessly renewed ontological Divine self-manifestations, and at every self-manifestation the thing goes on increasing in its receptivity for another (i.e., the next) self-manifestation.
The world in its entirety is perpetually changing. And every thing (in the world) is changing in itself from moment to moment. Thus every thing becomes determined at every moment with a new determination which is different form that with which it was determined a moment ago.
Thus the Absolute reveals itself perpetually in these successive self-manifestations, while the world is perpetually being lost due to its annihilation at every moment and its renewed birth at the next moment.
But (ordinary) people do not know the reality of this phenomenon.
In this world-view expressed by Ibn Arabi, nothing remains static; the world in its entirety transforms itself kaleidoscopically from moment to moment, and yet all these movements of self-development are the 'ascending' movements of the things toward the Absolute-One, precisely because they are the 'descending' self-expression of the Absolute-One.
The 'new creation' he speaks of concerns the concrete things of the sensible world, and not the permanent archetypes themselves.
Thus in Ibn Arabi's thought, everything in the world (and therefore the world itself) is constantly changing, but underlying this universal flux of changing things there is Something eternally unchanging.
The Descent is followed by its reversal, that is, Ascent, thus the whole process of creation forms a huge ontological circle in which there is in reality neither an initial point nor a final point, the whole circle is a trans-temporal or a-temporal phenomenon - everything is an occurrence in an Eternal Now.
Slightly edited for English-speaking readers from Servant of the Light - http://servantofthelight.com/
See also Supreme Existence - http://newilluminati.blog-city.com/Supreme_Existence.htm
More by Abdun Nur @ http://nexusilluminati.blogspot.com/search/label/abdun%20nur
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