1. The Jina Upanishad describes in modern terminology the essential features of the pantheistic speculation of Vedanta. The key feature is that the red forms do not enclose a blue core, meaning that G.O.D. (= Brahman = Atman) does not abide within them (for instance, as ‘in the cave of the heart’) but appears as them, albeit differentiated. In short, the SELF and its identifiable reality, the selfie, are identical.
2. Each red form (as god) represents a quantum of (local) fractal elaboration (or differential iteration = selfie) of the (universal) blue ordering rules template (i.e. G.O.D.). Therefore each red form (i.e. as quantum of differential momentum and/or angle) functions as singular qualification (like a pixel) or qualifications cluster of the singular blue rules template.
3. Nature, i.e. what is born = emerges, presents as the collective of all born = emerged (and have survived selection) qualifications (i.e. as localisation or niche applications) of G.O.D = SELF.
4. Nature, i.e. the collective or ensemble of all surviving (hence good!) red forms = qualities (Sanskrit: gunas) is not different from G.O.D, merely differentiated, thereby qualified, identified and made real.
5. G.O.D. the template of ordering (hence creation) rules does not present (i.e. is not born, does not emerge) since IT (Sanskrit: tat) ‘waits’ inactive, hence undifferentiated. Consequently G.O.D. appears only indirectly, that is to say, when activated and so differentiated as localised quality.
6. It is the 1 to 1 contact between the red forms, as G.O.D. differentiations (or local derivatives), that generates moments of realness. It’s the series of such contacts that creates the identifiable realness over time, hence the analogue world which appears to the senses.
7. Each red form doubles for a henotheistic, hence restricted, because selected order system (or any game). Reverting from restricted (or closed or differentiated) order systems to the open (or undifferentiated) universal ordering template shifts from henotheism (i.e. from ‘this’ or ‘thou’ (Sanskrit: tvam)) to pantheism (i.e. to ‘that’ or the unidentifiable and unreal suchness of the universal ordering template) and from there to a basic theory of the emergence of identifiable reality over time and space (hence the real analogue world). In short, first pantheism transcends henotheism; then pantheism is itself transcended by metathesim, meaning the belief in a universal ordering system that is blind, automatic and undifferentiated (i.e. unqualified).