The world we have known is the culmination of a long series of human developments since a singular event marked the emergence of mankind: upon becoming conscious of this world, man saw its reality divided into the (known) present and a future unknown- its holistic experience fading away as a hindsight into the just then acknowledged past.
The unknown comprises "the knowable"- from which in time we expect to add to the "known"- and the "unknowable" (in the sense of inaccessible to experimental uncovering and its reasoned verification). Resolution of the "unknowable" either requires its refutation, i.e. validation that our world is "knowable", or an unshakable faith in its ultimate revelation. Either way we are drawn to fulfil the quest of life: that we shall come to understand this world. For learning is the inescapable result of being conscious and alive. And the lessons served there will lift the veil from a part of the "unknown" considered "unknowable" by some who, upon being confronted by the implications exposed herein, would rather cry sacrilege than acknowledge the sanction of their creed that truth shall prevail, as it surely will. For the familiar world we take for granted will shortly end to be subsumed in the greater reality of which you have just received a first glimpse.
Thus we return to the singular role that is each of us students play: that of the observer. The topology of space-time revealed herein precludes that the observer be no more than a Euclidean approximation. Since our body ostensibly is Euclidean we must conclude that it is but our interface to the Euclidean-like world we experience. This conclusion has profound consequences that will need separate elaboration. However, let it suffice here to summarize their essence: we observe and create our own approximation of Euclidean reality from amongst that which is in space-time. The fundamental principles why your reality should be so are tendered in this discourse; the fact that it was written, i.e. that I was able to perceive these principles, capture them in this text and that you its observer can achieve a like understanding, substantiates that we are not Euclidean; in a sense you have submitted to participate in my macroscopic quantum trial. Our material body reinforces our Euclidean world view until evidently it disintegrates- on the other hand we the space-time observer simply are and thus are not subject to the limitations of our carnal abode, in a true sense we live forever. Hence, we cannot but observe- in a mundane context meaning we cannot but learn and provide the ingredients of what others will observe and learn.
As was hinted in the beginning of this discourse its appearance ultimately will not just affect space-time physics and mathematics. In more ways than those who coined the phrase may have anticipated, this is the theory of everything. Its advent will have a profound, for some startling, impact on our lives and on society- for a start this discourse has primarily focussed on those fragments of our puzzle that are more easily defined: the class and vector theories of mathematics, and Relativity and quantum physics. The historical development of particularly the latter theories is symptomatic of a common tendency to define the aggregate human experience in general terms and use this as a basis to explain individual behaviour and its conformance or lack thereof to the norm. Not surprisingly this inverted approach leads to arbitrary and inappropriate interfaces between a composite entity and its constituent elements.
This discourse provides a philosophical 'ground zero' basis for the incongruity between composite entities and their constituent units at any scale: their respective contexts are axiomatically mutually discontinuous (in the same sense that bricks do not define a house, which in turn does not bestow specific meaning on the building materials). Consequently, their relationship is not hierarchical but one of parity, i.e. a compound entity is either defined as a unit independent of any constituents or as a composite no larger than the sum of the latter. Any attempt to subordinate individual units to a composite will invoke a temporal factor that will ultimately undo the latter (as a house without proper foundation will but stand for a while before inevitably succumbing to stresses). We must understand the indivisible at its most fundamental level and respect its inviolable nature before we can address its aggregation and reconcile the latter with the former. These same principles, when applied at the scale of the individual, charge us with a personal duty not to limit others from observing and exhort us that we cannot ever escape the consequences of our action. Never mind the limited length and often twisted arm of the law or the idea that some will evade punishment for their misdeeds in death- there is no escape from teaching yourselves that lesson which will erase your ignorance. Ultimately this life is not a contest with others but a test of self: there is no other or collective institution that can take responsibility for your actions. You have a right to life and its rewards, everything else is privilege to bestow and receive. You are free not to limit the liberty of others. Natural and unfettered association is the only basis for optimizing economies of scale in society: coercive participation, capricious divisions and barriers contrived by your presumptious overlords, their compulsive and rapacious demands are counterfeit and their perpetrators should desist at the earliest. Tyrants and evildoers take notice: the nightmare which you foist on your victims will provide the essence of an inescapable lesson worse than your darkest fears in a world in which only the righteous freed of ignorance will be fearless. Life also gave you a choice to be just. Presently your latter days are over as those of the world that we have known have passed: repent and better yourselves for you have been served.