The Carbon Lineage

Carbon possesses such an intricate comprehension of nature’s mechanism that it assembles only those atoms from which, if an insect is formed, its entire lineage will likewise be constituted from the very same atoms. This represents one of the fundamental ontological mysteries of nature: the recurrence of mirrored forms within successive generations. Thus, when a bird is brought into existence, it is composed precisely of those atoms' requisite for its ontological structure, and from this composition, a successive lineage of atomic configurations is engendered—wholly contingent upon and governed by a singular carbon paradigm. This ostensibly disputable assertion is inserted here as a critical reminder that the entire discussion fundamentally concerns the ontology of space. Specifically, all qualitative modalities of carbon, its inherent properties, and its diverse forms operate in such a manner that they give rise to the formation of man and his successive lineage, as well as the genesis and perpetuation of trees and plants through their respective progenies. All such forms are nurtured within the framework of space, which itself constitutes dimensionality across their multiple modalities. While these dimensions are intrinsic to atoms and molecules, it is space that orchestrates their aggregation—a process in which carbon functions as an indispensable agent. The atoms and molecules engaged by space and carbon in the initial constitution of man persist as fundamental components in the generation of his subsequent lineage. This reflects an inherent law of nature, the underlying rationale of which eludes definitive explication. An atom fundamentally constitutes a behavioral modality, and carbon exhibits analogous comportment characteristic of atomic entities. As the sixth element in the periodic sequence, carbon forms a lattice framework within which atomic constituents are spatially confined on one facet, while photons are correspondingly constrained through binding interactions on the opposing facet. It is important to recall the prior assertion that a specific class of photon (‘āriḍ) functions in direct conjunction with the carbon lattice. The carbon lattice in conjunction with this photon collectively constitute the witnessing subject (shāhid), the object of observation (mashhūd), the perceiver (nāzir), and the approver (manẓūr). All photon(‘āriḍ) manifest as modalities of witnessing and acceptance. In this context, mashhūd and manẓūr refer to the vacuum or space that functions as the differentiating medium between entities. The residual atoms remain encapsulated within the structural confines of the carbon lattice. The photon(‘āriḍ) manifesting as the lattice structure of the vacuum is itself subsumed within the confines of the carbon lattice. Consequently, the domain of photon(‘āriḍ) that we designate as vacuum or space constitutes exclusively this particular field. In scientific discourse, space is defined as the region beyond the effective reach of Earth's gravitational force, as previously articulated. Within this domain, all varieties of photon(‘āriḍ) accumulate and are constrained within the carbon lattice. It is from the assemblage of these atoms that the formation of mountains, oceans, terrestrial landscapes, architectural structures, flora, fauna, humans, as well as celestial bodies such as stars, planets, and planetary systems occurs. All material entities, whether naturally occurring or anthropogenic, originate from these atomic configurations. The Qur’anic epithet of Allah as Aḥsan al-Khāliqīn (the Most Excellent of Creators) denotes the existence of subordinate creators, whose creative activity pertains to the formation and organization of entities composed of humans and atomic structures. The fact is that all atoms are confined within the lattice of carbon, and those that appear in the form of the spatial void as photons (aridh) are likewise bound to this carbonic lattice, for the aridh possesses no inherent dimensions. Thus, in accordance with the laws of nature, it manifests in diverse configurations, such that entire lineages of forms are sustained through it. For example, a palace once stood; over time, it deteriorated into ruins. Subsequently, upon those very ruins, another palace emerged. In this way, the continuum of generational transformation persists.

Chromatic phenomena, in this metaphysical framework, arise analogously to the optical dispersion observed when light passes through a prism. Just as the white fabric of a garment appears to change color under prismatic refraction, so too do perceptual forms undergo apparent modulation without any intrinsic alteration in their physical properties. The perceived variance in human form—appearing larger or smaller—is similarly illusory, raising the epistemological question: what certifies the observed dimension as the true measure of a being? In the same manner, the entire array of photons (ʿāriḍ) suspended in the void (khala’) collectively constitute an ontological field. This field, acting as a cosmic prism, refracts latent archetypes into manifested forms, thus giving rise to a diversity of appearances within the matrix of nature. When situated within this field, observers perceive distant objects as diminished in scale, while proximate objects appear comparatively enlarged. Correspondingly, the chromatic qualities of near objects exhibit distinct variations from those of remote entities. This perceptual phenomenon fundamentally arises from the intrinsic properties of space itself. Although conventionally interpreted solely as variations in Divine illumination, It rarely enters cognitive awareness that this field operates analogously to a prism. Whether characterized as illumination, darkness, or an intermediate transitional state, these represent the three fundamental modalities inherent to prismatic phenomena. The initial state constitutes a condition of heightened luminosity, wherein illumination is substantially predominant. The intermediate state is characterized by a nuanced equilibrium between partial illumination and partial darkness. The tertiary state denotes an advanced degree of darkness, encompassing extensive obscurity. Within this intensified darkness, the spatial magnitude corresponding to the apprehension of imperceptible forces notably amplifies. Conversely, in the intermediate state, the space of fear is confined primarily to the sensory perception of darkness and remains comparatively attenuated. Regardless of fluctuations in luminosity—whether diminished or augmented—the space of hope maintains preeminence. A comprehensive exposition of this phenomenon has been previously articulated. These phenomena primarily manifest in a sequential progression. This progression is interrupted upon the transition into the intermediate or tertiary state, thereby defining a distinct space identified as sleep. Within this domain, the interplay between the witness(shahid) and the witnessed(mashud), the observer(nazir) and the observed(manzoor), gives rise to what is conceptualized as thought. It is imperative to recognize that both the observer(nazir) and the observed(manzoor) constitute complex aggregates of multiple atomic entities. A further manifestation within atomic behavior—characterized by an ellipsoidal configuration—involves the dynamics of an electron. When this electron transcends its defined orbital boundary and is supplanted by an extrinsic electron, a discernible perturbation in perceptual experience ensues. This phenomenon precipitates an expansion of the carbon lattice framework, sustaining a continuous process. The resultant perturbation transmits to cerebral structures, modulating the opening and closing of neural gating mechanisms. Consequently, cognitive states associated with previously active neural gates undergo suppression, while previously inactive gates become activated, reflecting a dynamic modulation of mental processes. Cognitive fluctuations manifest as dynamic alterations in human thought patterns, characterized by temporal and spatial variability. Thought processes may emerge proximally or distally without adherence to linear temporality. Specific cognitive trajectories initiate from the past and extend to the present, while others progress from past to future or regress retroactively from future to past. Additional patterns reveal thoughts constrained exclusively within past, present, or future temporal domains. These complex variations are modulated by the regulated opening and closing of neural gating mechanisms (GATES), which orchestrate the selective accessibility and inhibition of cognitive contents across temporal dimensions. The sequential activation of cognitive gates, whereby the opening of one gate to a specific thought is swiftly followed by the opening of another gate to an entirely unrelated and antithetical thought, demonstrates a lack of associative continuity between these cognitive events. The temporal interval separating these activations reflects their mutual exclusivity and absence of interrelation. This phenomenon can be attributed to the structural configuration of the carbon lattice, within which photons (aridh) maintain extensive spatial separations. Certain photons originate from temporal coordinates extending over three millennia prior, notably the epoch of Alexander the Great, while others correspond to the immediate present. Consequently, this extensive photon field encompasses a temporal spectrum from antiquity to the current era, thereby challenging the conventional linear conception of time as an absolute and continuous dimension.

Time is fundamentally a conceptual construct, a perceptual illusion inherently correlated with the spatiotemporal continuum. Concerning the epoch of Alexander the Great, there exists a cohesive space wherein the observer (shāhid, nāzir) and the observed (mashhūd, manẓūr) converge, permitting the cognitive apprehension of entities and events that transpired or could have transpired within that temporal domain. This cognitive process is analogous to an artist’s creation of a hypothetical persona, which is nonetheless regarded ontologically as a person rather than a mere figment of imagination. When presented with a tangible, flesh-and-blood horse alongside a pictorial depiction of a horse, one categorically identifies both as “horse” without differentiating between the physical entity and its representational image. This conflation arises from the phenomenological properties of space, wherein perceptual and cognitive faculties synthesize sensory inputs into unified objects, rendering both the corporeal and the visual representation as equivalent referents within the spatial-temporal continuum. This phenomenon arises from the ontological function of space, which synthesizes cognitive, perceptual, and tactile dimensions into a unified experiential field. Space, in this context, constitutes the simultaneity of conceptual recognition, visual apprehension, and haptic confirmation. Consequently, when an entity is identified as “a horse,” the interlocutor or observer registers no dissonance or epistemic resistance, as these integrated space modalities collectively substantiate the object’s identity within phenomenological experience.

The temporal interval separating distinct photons (aridh) may range from several millennia to effectively zero. Certain photons function sequentially to bridge disparate cognitive associations. The phenomenon wherein the thought of Alexander the Great abruptly transitions to the conception of an unrelated acquaintance exemplifies this connectivity, often eliciting cognitive dissonance. At times, the spatial interval between two photons encompasses an expanse extending from the epoch of Prophet Noah’s (A.S.) deluge to the present temporal juncture—a duration potentially spanning hundreds of thousands of years. Nonetheless, these photons remain integrally interconnected within the carbon lattice framework. This observation necessitates the conclusion that temporality is not an autonomous dimension but is instead intrinsically linked to spatial parameters. Each spatial locus operates within a unique temporal continuum, underscoring the relativity and contextual dependence of time within the spatiotemporal matrix.

Time, in its essence, lacks ontological substance. The spatial interval traversed over a millennium and that encompassed within a single present moment differ solely by the displacement between two photons (aridh), both embedded within the carbon lattice’s spatial manifold. This spatial manifold permeates the neural gates of the brain, where each photon maintains its intrinsic temporal parameter. Despite the antiquity of this temporal measure—potentially spanning millions of years—such durations are inscribed within the photon’s structure. As delineated previously, a photon progresses from one spatiotemporal coordinate to another, thereby actualizing a complete cosmic cycle of the universe within that specific locus and instant. Upon intersection with the neural gate, the photon deposits its temporal inscription within the cognitive memory’s spatial domain. Consequently, this inscription becomes encoded in the memory’s spatial field and, through the faculty of subconscious volition, is subsequently retrieved, effectuating the phenomenon of recollection.

The sun within our planetary system is several billion years old and possesses dual aspects: the observer and the observed. One aspect corresponds to the perception of the mind as it projects onto its cognitive screen. This underpins the initial assertion that the carbon lattice encapsulates the entirety of the cosmos. This pertains exclusively to the domain of memory. It is a significant observation that memory emerges concomitantly with the carbon lattice structure. One aspect consists of the carbon lattice, while the opposing aspect constitutes the memory space. This naturally leads to the ontological inquiry regarding the essence of the universe, which Khwaja Baqi Billah designated as Wahdat al-Wujud (Unity of Being). This concept remains open to critical examination, a matter I have previously addressed to aid in comprehending the doctrine of Wahdat al-Wujud.