Pan’theus ≈ the common



The pantheist calls the order1 that is common to and therefore the basis of2 all differently ordered systems GOD.3 She believes that GOD serves4 as the ordinary5 from which the extra-ordinary6 emerges. In other words, the pantheist infers that G.O.D. ‘is’ the common denominator of all the uncommon7 that emerge (as identifiable realities).


Thus:       W = G (1,2,3,4, …to…n)c2


Whereby W stands for this and all worlds, G stands for the basic order generating, thus  operating system.8 1,2,3,4,…to…n9 stand for G derivative (or differential) ordering systems quanta (i.e. apps) and c2 (i.e. squared) stands for 1:1 contact10 between any two God differential quanta.


What the pantheist infers and then experiences as God is the ordinary in the extra-ordinary, the common in the uncommon.11


Hence the pantheist’s common12 God-as-source-of-the world serves as the (hidden) ground (ordering function) of all surface applications (i.e. the world as totality of niche ordering systems). And that world, as totality of identifiable realities, can be known only by the interaction of its alternate13 surface applications.14








©  2018 by Victor Langheld











1.  Meaning ‘the ordering function’, i.e. the function that orders disorder, i.e. that eliminates entropy. That function is quantised, digital.

2.  Nowadays called ‘the basic operating system’. The basic operating systems is identical, i.e. the same for all its differential apps. And because ‘same for all’ it is indifferent to all. Hence Pan’theus, God as All, does not, cannot interfere, as the Epicureans rightly pointed out.

3.  For God read the acronym G.O.D., standing for General Ordering Device. In other words, the pantheist calls the act of ordering absolute (i.e. initial) or relative (niche) disorder GOD.

4.  Service is automatic, spontaneous, blind, responsive. In short, God, and all ITS differential iterations (i.e. niche applications), operate as blind self-organising, self-regulating automatons. They ‘self-drive’ without an actual self-as-driver. This was the very early Buddhist view.

5.  Elsewhere interpreted as the ground from which all surface phenomena, i.e. the extraordinary emerge. That’s what the Christian mystic Meister Eckhart claimed, and who was duly excommunicated, and possible murdered, for his non-Christian, indeed pantheist view.

6.  The extra-ordinary, i.e. super-ordinary, emerge (i.e. bootstrap or self-organise themselves) as more complex albeit less flexible ordering systems, hence as more effective (i.e. survival efficient) local applications.

7.  The uncommon (i.e. the extra-ordinary) emerges as differential iteration (i.e. fractal elaboration) of the common (as fractal).

8.  Thus W = G, i.e. ‘the world is God’ (i.e. the saguna Brahman of the Upanishads). The totality of local niche applications is identical with the basic ordering operating system of which they emerge as differential iterations/copies.

9.   1,2,3,4 … to ,,, n symbolize and endless number of local God iterations, i.e. God apps.

10.   1:1 contact happens in a relativity vacuum, thus producing a moment ≈ quantum of realness (symbolized as 1c2).

11.   What the henotheist, more aptly descried as the ecotheist infers, i.e. because she chooses to exist within a selected, hence niche world ≈ home ≈ temple, and then experiences as God is the extraordinary in (often above) the ordinary, and so on.

12.   Thus universal, ubiquitous, all-present, all-supporting, albeit indifferent because same for all.

13.   The henotheist (i.e. ecotheist) experiences and so treats the phenomena of the world (as differential God applications) as ‘other’. The pantheist experiences and so treats the phenomena of the world (as differential God applications) as ‘alternatives’.

14.   What is known, i.e. experienced is the relative affect (upon an observer) of relative interaction between extra-ordinary order alternatives.