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2026年7月9日星期四

Three-Dimensional Time and Three-Dimensional Space

 By John  Chang

Questions and Discussion

  1. Is the spacetime system of the universe truly composed of three-dimensional space and one-dimensional time?
  2. How should two-dimensional time and three-dimensional time be described, and what is their significance?
  3. What are spatial cycles and temporal cycles?
  4. Why must every spatial dimension correspond to a temporal dimension, regardless of how many dimensions exist?

1. Introduction

In the previous chapters, we proposed that time corresponds to the symbol "O", while space corresponds to the symbol "|". These two represent a complementary pair of opposites within the Universal Law framework.

If they indeed constitute an inseparable duality, then they should emerge together and disappear together. Consequently, a three-dimensional space should correspond to a three-dimensional time, forming a six-dimensional spacetime, rather than the conventional four-dimensional spacetime consisting of three spatial dimensions and one temporal dimension.


2. Physical Spacetime: Three-Dimensional Space and One-Dimensional Time

Modern physics—from Newtonian mechanics to Einstein's theories—is fundamentally built upon three-dimensional space and one-dimensional time. Einstein unified these into the concept of four-dimensional spacetime.

Through Special Relativity and General Relativity, Einstein further developed this framework geometrically. His theory showed that mass curves the surrounding spacetime, extending Newton's concept of absolute space and time into a relativistic spacetime and replacing Newtonian gravitation with gravitational field equations. However, the wave equations derived from four-dimensional spacetime are mathematically extremely complex.

In recent decades, developments in quantum theory and the search for a unified field theory have introduced higher-dimensional spacetime concepts, most notably string theory. Some versions propose ten-dimensional spacetime, while others suggest twenty-six dimensions.

Yet no widely accepted explanation has been given for how these ten or twenty-six dimensions reduce to the three-dimensional space and one-dimensional time that we directly experience. Likewise, why should spacetime possess ten or twenty-six dimensions rather than fifteen or twenty?

From the perspective presented in this book, these higher-dimensional constructions remain primarily mathematical models. Without a clear physical interpretation connecting them to observable reality, their practical significance remains uncertain.

Figure 9-1
Ten- and Twenty-Six-Dimensional Spacetime in String Theory
What does such spacetime actually look like?


3. The Concept of Three-Dimensional Time and Three-Dimensional Space

3.1 Humanity

The concept of three-dimensional time is derived from the Universal Law symbols ".", "|", and "O".

Everyone is familiar with one-dimensional time. But what would two-dimensional or three-dimensional time mean physically? Very few discussions have addressed this question.

As an illustration, let us place the temporal scale on Earth and use human beings as the object of study.


Figure 9-2
One-Dimensional Human Time

For an individual human being, life extends from birth to death, forming one complete temporal cycle—for example, approximately one hundred years.

Each generation is followed by the next, producing a continuous sequence of individual life cycles. This constitutes one-dimensional human time, represented by the x-axis (Figure 9-2).

Now consider time from a higher level.

If humanity is regarded collectively as the object of study, then human populations also possess life cycles. Individual people cannot directly perceive such cycles, but history and fossil evidence suggest that numerous human groups have appeared and later disappeared.

Small ethnic groups may survive for only several centuries, whereas large civilizations may endure for tens of thousands of years. In China, for example, many different ethnic groups once coexisted. Over time, however, the Han population gradually assimilated many of them, while historically powerful peoples such as the Khitans eventually vanished.

According to the framework proposed in this book, humanity may ultimately converge toward only a few highly developed cultural traditions characterized by openness, innovation, and adaptability, while less adaptive cultures gradually disappear.

Observing today's world, one may already identify which cultural traditions appear to be expanding and which seem to be declining. Ancient civilizations possess long histories, yet if they become overly conservative and resistant to change, they may eventually lose vitality.

From the author's perspective, today's world is largely represented by two major cultural traditions. One is the Western civilization based primarily on phonetic writing systems (including the Arabic civilization of the Middle East), while the other is the Eastern civilization based primarily on logographic writing systems (including hybrid writing cultures such as Korea and Japan). Within the Universal Law framework, these two traditions represent complementary aspects of reality.

As cultural exchange, technological integration, and intermarriage continue, humanity may eventually evolve toward a single global civilization—or even a unified human community.

This evolutionary timescale represents two-dimensional human time, corresponding to the y-axis (Figure 9-3).

Figure 9-3
Two-Dimensional Time of Human Populations


Finally, humanity itself—from its emergence to its eventual disappearance—forms an even larger temporal cycle.

The earliest known human fossils were discovered in Africa and date back more than one million years.

According to the evolutionary interpretation proposed here, early humans possessed relatively small skulls and bodies. During evolution, both increased in size, representing an expansive phase. In the distant future, humanity may evolve toward relatively larger brains and smaller bodies, reflecting a contraction phase analogous to the cyclic evolution proposed for the universe.

This represents three-dimensional human time, corresponding to the z-axis (Figure 9-4).

Figure 9-4
Three-Dimensional Human Time

Dinosaurs provide another useful illustration.

The lifespan of an individual dinosaur represents one-dimensional time.

The evolutionary history of a dinosaur lineage—for example, pterosaurs or sauropods—represents two-dimensional time.

The complete history of all dinosaurs, from their origin to their extinction, represents three-dimensional time.

Today, the entire dinosaur clade has disappeared, illustrating the completion of a three-dimensional temporal cycle.


3.2 Earth

The same hierarchy can be applied to life on Earth.

The life of an individual organism represents one-dimensional time.

The evolutionary history of a biological species—for example, dogs or cats—represents two-dimensional time.

The history of all life on Earth—from the earliest multicellular organisms approximately 600 million years ago to the eventual disappearance of terrestrial life—constitutes three-dimensional time.


3.3 The Milky Way

The same temporal framework can also be applied on a galactic scale.

Stars such as the Sun are the fundamental constituents of the Milky Way.

The Sun's life—from stellar nebula to white dwarf and ultimately black dwarf—constitutes its one-dimensional temporal cycle, represented by the x-axis.

Figure 9-5
One-Dimensional Time of the Sun

The collective evolution of stellar populations, regardless of stellar mass, forms the two-dimensional temporal cycle of stars, represented by the y-axis.

Figure 9-6
Two-Dimensional Time of Stellar Populations

The complete life cycle of the Milky Way—from its formation to its eventual disappearance—constitutes its three-dimensional temporal cycle, represented by the z-axis.

Figure 9-7
Three-Dimensional Time of the Milky Way

Likewise, the temporal coordinate system may be extended even further by taking the center of the universe as the reference scale.


4. Units of Spatial Cycles and Temporal Cycles

Consider Earth as an example.

Spatial measurements may use kilometers as the basic unit. All three spatial dimensions extend outward using the same spatial unit. This equal-unit extension is referred to here as a spatial cycle unit.

Time follows a similar principle. Instead of distance, however, the fundamental unit is a complete temporal cycle. Each temporal dimension extends using equal cycle units, forming what this book calls a temporal cycle unit.

For example, for humanity:

  • one cycle along the x-axis may be approximately 100 years;
  • one cycle along the y-axis may span roughly 10,000 years;
  • one cycle along the z-axis may exceed one million years.

Although each represents one complete cycle, the durations differ enormously.

When studying an individual's lifetime (Tx), we generally ignore the much longer population cycle (Ty) and the even larger human-history cycle (Tz). Consequently, our ordinary experience corresponds to one-dimensional time within three-dimensional space.

Similarly, when studying the population cycle (Ty), both the shorter individual lifetime (Tx) and the much longer species-wide cycle (Tz) may be neglected.

Figure 9-8
The Six-Dimensional Structure of Spacetime
Time corresponds to the circle (Yin), while space corresponds to the line (Yang).

The same reasoning applies to the Milky Way.

Because the temporal scales associated with the x-, y-, and z-axes differ enormously, investigations at one scale typically neglect the other two. As a result, our ordinary perception is effectively limited to one-dimensional time.


5. Summary

In summary, the conventional spacetime framework consisting of one-dimensional time and three-dimensional space is asymmetric and, according to the Universal Law framework, does not fully satisfy the structural principles represented by ".", "|", and "O".

It may adequately describe human perception, but the actual structure of the universe may instead consist of three-dimensional time and three-dimensional space, forming a six-dimensional spacetime.

Furthermore, if future theories demonstrate that space possesses ten dimensions—or indeed any number of dimensions—then each spatial dimension should have a corresponding temporal dimension. Otherwise, the dimensional structure would violate the symmetry proposed by the Universal Law.

Within this framework, six-dimensional physical spacetime and the wave-particle duality of intelligent life are interpreted as manifestations of a more general Universal Law. This perspective may provide useful insights toward a unified field theory, while suggesting that physics based solely on four-dimensional spacetime may eventually require substantial revision.

John Chang:《Universal Law》( Chapter 9)(2003-2006

https://www.amazon.com.au/Universal-Law-civilization-John-Chang-ebook/dp/B0DDCR3F6M/ref=sr_1_2?crid=25DMFUFU1PDYU&dib=eyJ2IjoiMSJ9.oTN_JP6JuXxLA-KzECM4EEAF-QckuHFMrj4LPbnycTWA49DHkdNnK8ZbDHl-VI_rqKf_LugI4BAm136-pif1TmEzEED_r0AsYZqFb0rXrJVMaWf61b_BcREIAoEiNW7H_Y5-B3eh2Bbp2E9oFWBKpg.VN2jjVxScD9W6foJMzydHDxNHykY8Di08zjUzcyeUes&dib_tag=se&keywords=john+chang+universal+law&qid=1783634676&s=books&sprefix=%2Cstripbooks%2C222&sr=1-2

Note

 

An interesting example concerns three-dimensional time.

In Chapter 9 of the author's Universal Law ( published between 2003 and 2006 ), the concept of three-dimensional time corresponding to three-dimensional space was proposed and interpreted primarily from a macroscopic perspective.

More recently, Gunther Kletetschka proposed a mathematical formulation of three-dimensional time in the paper Three-Dimensional Time: A Mathematical Framework for Fundamental Physics (2025), approaching the concept from the microscopic and mathematical perspective.

Although the two works differ substantially in methodology, motivation, and theoretical framework, they illustrate how similar structural ideas may emerge independently within different scientific contexts. This example suggests that structural concepts proposed earlier may later receive new mathematical formulations through independent developments.

 https://www.worldscientific.com/doi/10.1142/S2424942425500045?srsltid=AfmBOorPRnSpqhUz965zOpMQh2YTGn0_lFMvVnAy05rmV0QdOlk0m2gr

 

2026年5月31日星期日

当今宗教的分形结构和分层递归 ——从“点•、线|、圆Ο”宇宙法则看宗教系统的层级展开

 

海之涛 (John Chang)

 

摘要:

 

长期以来,人们习惯于从历史、文化、民族或教义角度研究宗教。然而,如果从结构视角观察,世界主要宗教并不仅仅是彼此独立的信仰体系,而是展现出一种递归展开的结构规律。

本文尝试借助《宇宙法则》中提出的点(线(|)圆(Ο三元结构,对当今主要宗教进行一种结构性分析。研究发现,不同宗教在整体层面往往呈现某一种主导结构特征,而在其内部又会再次展开出点、线、圆三种子结构,从而形成一种类似分形(Fractal)的递归层级体系。这种现象不仅有助于理解宗教之间的差异,也有助于揭示它们之间深层的共同结构。

 

一、宗教的整体三元结构

 

从宏观层面观察,当今主要宗教大致可以表现出三种不同的结构倾向:

 

宇宙法则

结构特征

 

代表宗教

 

起源、中心、唯一性

 基督教、伊斯兰教

线

道路、修行、过程性

道教

Ο

圆满、整体、觉悟

佛教

 

这里所说的对应关系,并非绝对归类,而是指出其主要结构倾向。

 

1. 点型宗教(

 

点代表:

 

·     起源

·     唯一中心

·     绝对参照

 

以基督教和伊斯兰教为例:

 

·     上帝(God

·     真主(Allah

 

都构成整个体系的唯一中心。因此,其结构表现出强烈的点性特征。即:一切意义来自中心。

 

2. 线型宗教(|)

 

线代表:

 

·     道路

·     修行过程

·     持续演化

 

道教的核心概念:道,本身就是一种动态展开的过程。

《道德经》:道生一,一生二,二生三,三生万物。强调的是生成过程而非终点状态。

因此具有典型的线性结构。即:一切存在皆处于道路之中。

 

3. 圆型宗教(Ο

 

圆代表:

 

·     完整性

·     自洽性

·     圆满

 

佛教强调:

 

·     轮回

·     因果

·     解脱

·     圆满

 

最终目标是达到:圆满觉悟

因此其整体结构具有明显的圆性特征。即:一切修行趋向圆满。

 

二、宗教内部的递归展开

 

如果继续深入观察,会发现一个有趣现象:即使某个宗教整体表现为点、线或圆结构,其内部仍然会再次出现点、线、圆三种结构。

这正是一种典型的分层递归现象。

 

1. 基督教内部结构

 

整体:Christianity → •

内部:• God; Salvation; Ο Kingdom of Heaven

对应:点(; 唯一神; God

      线(|): 救赎道路; Salvation

                     圆(Ο:天国共同体; Kingdom of Heaven

 

因此:点型宗教内部仍然包含点、线、圆。

 

2. 道教内部结构

 

整体:Taoism →

内部:• Tao; Cultivation; Ο Harmony

对应:点(:

      线(|): 修道过程

      圆(Ο: 天人合一

 

因此:线型宗教内部仍然包含点、线、圆。

 

3. 佛教内部结构

 

整体:Buddhism → Ο

内部:• Buddha-Nature;Practice; Ο Enlightenment

对应:点(:佛性

                    线(|):修行

      圆(Ο: 觉悟圆满

 

因此:圆型宗教内部同样包含点、线、圆。

 

三、宗教的分形结构

 

当这种现象不断向下展开时,会形成一种类似分形的结构:

 

Religion

 

├─ Point Type

   ├─ Point

   ├─ Line

   └─ Circle

├─ Line Type

   ├─ Point

   ├─ Line

   └─ Circle

└─ Circle Type

   

    ├─ Point

    ├─ Line

    └─ Circle

 

进一步展开:

Point

 

Point-Line-Circle

 

Line

 

Point-Line-Circle

 

Circle

 

Point-Line-Circle

 

如此不断递归。

因此:每一个结构都包含整体结构的缩影。这正是分形结构的重要特征。

 

四、与数学结构的对应

 

这种现象并不仅存在于宗教之中。

例如数学:Mathematics

 

├─ Algebra(|)

├─ GeometryΟ

└─ Probability

 

进一步展开:

 

Algebra:

 

• Elements

Operations

Ο Structures

 

Geometry:

 

• Points

Lines

Ο Spaces

 

Probability:

 

• Events

Processes

Ο Statistical Systems

 

可以发现:数学内部同样不断重复点、线、圆结构。

 

五、分层递归的意义

 

从结构角度看:宗教之间的差异并不一定意味着彼此对立。

它们更像是在强调同一个结构体系中的不同侧面。

即:

 

·     点强调起源;

·     线强调过程;

·     圆强调整体。

 

三者并非互相排斥,而是互相补充。

因此:宗教的深层统一,并不一定来自教义一致,而可能来自结构一致。

 

六、结论

 

点(线(|)圆(Ο宇宙法则的视角观察,当今主要宗教不仅能够表现出不同的主导结构倾向,而且在其内部继续递归展开出相同的三元结构。

这种现象形成了一种跨层级、跨文化、跨宗教的分形体系:整体包含局部,局部映射整体;每一个结构都在重复同一种结构语言。

因此,宗教不仅可以被视为信仰体系,也可以被理解为一种不断递归展开的结构系统。

 

最终总结一句:宗教的差异存在于表现形式,而其深层规律可能体现为同一种分形递归结构——点生线,线成圆,圆再孕育新的点。

 

参考文献:

海之涛:宇宙法则

海之涛:大终极理论


The Fractal Structure and Layered Recursion of Contemporary Religions — Viewing Religious Systems Through the Universal Law of Point (•), Line (), and Circle (Ο)

 

John  Chang (Hai Zhi Tao)

Abstract:

 

For a long time, religions have been studied primarily from historical, cultural, ethnic, or doctrinal perspectives. However, when viewed from a structural perspective, the world's major religions may be understood not merely as independent belief systems, but as manifestations of a recursive structural pattern.

This article applies the triadic framework of Point (•), Line (), and Circle (Ο) proposed in Universal Law to conduct a structural analysis of major contemporary religions. It argues that different religions often exhibit a dominant structural tendency at the macro level, while internally unfolding into the same three substructures of point, line, and circle. This produces a recursive hierarchical system resembling a fractal structure. Such a perspective may not only help explain the differences among religions but also reveal their deeper structural commonalities.

 

I. The Overall Triadic Structure of Religions

 

From a macroscopic perspective, major contemporary religions can be viewed as exhibiting three primary structural tendencies:

 

Universal Law

Structural Characteristic

Representative Religions

 

• Point

Origin, Center, Uniqueness

Christianity, Islam

Line

   Path, Cultivation, Process

Taoism

Ο Circle

Wholeness, Completeness, Enlightenment

Buddhism

 

The correspondence presented here is not intended as an absolute classification but rather as an indication of dominant structural tendencies.

 

1. Point-Oriented Religions (•)

 

The Point represents:

 

·    Origin

·    A unique center

·    An absolute reference

 

In Christianity and Islam, for example:

 

·    God

·    Allah

 

serve as the unique center of the entire religious system.

Therefore, these traditions exhibit a strong point-like structure.

All meaning originates from the center.

 

2. Line-Oriented Religions ()

 

The Line represents:

 

·    A path

·    A process of cultivation

·    Continuous evolution

 

The core concept of Taoism is the Dao (Tao) itself, which is fundamentally a process of unfolding.

As stated in the Dao De Jing: "The Dao gives birth to One; One gives birth to Two; Two gives birth to Three; Three gives birth to the ten thousand things."

The emphasis is on the process of emergence rather than a final state.

Thus Taoism exhibits a distinctly linear structure.

All existence unfolds along a path.

 

3. Circle-Oriented Religions (Ο)

 

The Circle represents:

·    Completeness

·    Self-consistency

·    Fulfillment

 

Buddhism emphasizes:

 

·    Rebirth

·    Causality (karma)

·    Liberation

·    Perfection

 

Its ultimate goal is: Complete Enlightenment.

Therefore Buddhism exhibits a strongly circular structure.

All cultivation tends toward completion and wholeness.

 

II. Recursive Unfolding Within Religions

 

Upon deeper examination, an interesting phenomenon emerges:

Even when a religion as a whole displays a point, line, or circle structure, its internal organization often unfolds once again into point, line, and circle components.

This is a typical example of layered recursion.

 

1. Internal Structure of Christianity

 

Overall structure:  Christianity → •

Internal structure:

 

• God

Salvation

Ο Kingdom of Heaven

 

Correspondence:

 

Point (•): The One God

Line (): The path of salvation

Circle (Ο):The Kingdom of Heaven as a spiritual community

 

Therefore: A point-oriented religion still contains point, line, and circle structures within itself.

 

2. Internal Structure of Taoism

 

Overall structure: Taoism →

Internal structure:

 

• Tao

Cultivation

Ο Harmony

 

Correspondence:

 

Point (•):The Tao

Line ():The process of cultivation

Circle (Ο):Harmony between humanity and nature

 

Therefore: A line-oriented religion likewise contains point, line, and circle structures.

 

3. Internal Structure of Buddhism

 

Overall structure: Buddhism → Ο

Internal structure:

 

• Buddha-Nature

Practice

Ο Enlightenment

 

Correspondence:

 

Point (•):Buddha-Nature

Line ():Practice

Circle (Ο):Complete Enlightenment

 

Therefore: A circle-oriented religion also contains point, line, and circle structures.

 

III. The Fractal Structure of Religions

 

As this phenomenon continues to unfold recursively, it forms a structure resembling a fractal:

 

Religion

 

├─ Point Type

   ├─ Point

   ├─ Line

   └─ Circle

├─ Line Type

   ├─ Point

   ├─ Line

   └─ Circle

└─ Circle Type

   

    ├─ Point

    ├─ Line

    └─ Circle

 

Further expansion:

 

Point

 

Point–Line–Circle

 

Line

 

Point–Line–Circle

 

Circle

 

Point–Line–Circle

 

and so on indefinitely.

Thus: Every structure contains a miniature reflection of the whole.

This is one of the defining characteristics of a fractal system.

 

IV. Correspondence with Mathematical Structures

 

This phenomenon is not limited to religion.

For example, in mathematics:

 

Mathematics

 

├─ Algebra(|)

├─ GeometryΟ

└─ Probability

 

Further expansion:

 

Algebra

 

• Elements

Operations

Ο Structures

 

Geometry

 

• Points

Lines

Ο Spaces

 

Probability

 

• Events

Processes

Ο Statistical Systems

 

We find that mathematical systems also repeatedly reproduce point-line-circle structures.

 

V. The Meaning of Layered Recursion

From a structural perspective, differences among religions do not necessarily imply opposition.

Rather, they emphasize different aspects of the same underlying structural system.

 

·    Point emphasizes origin.

·    Line emphasizes process.

·    Circle emphasizes wholeness.

 

These are not mutually exclusive but mutually complementary.

Therefore: The deeper unity of religions may arise not from identical doctrines, but from shared structural patterns.

 

VI. Conclusion

 

Viewed through the Universal Law of Point (•), Line (), and Circle (Ο), major contemporary religions exhibit not only distinct dominant structural tendencies but also recursively unfold the same triadic structure within themselves.

This creates a fractal system that transcends levels, cultures, and religions:

The whole contains the part, and the part mirrors the whole; every structure repeats the same structural language.

Consequently, religions may be understood not only as systems of belief but also as recursively unfolding structural systems.

 

Final Summary:The differences among religions lie in their forms of expression, while their deeper pattern may reflect the same fractal recursive structure: the Point generates the Line, the Line forms the Circle, and the Circle gives birth to a new Point.

 

References

 

Primary References:

 

1.  John Chang (Hai Zhi Tao). Universal Law.

2.  John Chang (Hai Zhi Tao). Grand Ultimate Theory.

 

Related References:

3.  Tao Te Ching — Traditional Taoist classic.

4.  The Holy Bible.

5.  The Qur'an.

6.  Dhammapada.

7.  The Varieties of Religious Experience.

8.  The Sacred and the Profane.

9.  The Phenomenon of Religion.

 10. Fractal Geometry — for the concept of fractal structures and self-similarity.