Additionally, at this level of oneness called pure subjectivity (which is injunctively, in practice, the colloquially vague “life”) there is latent profundity; in terms of objectivity, there is form to pure subjectivity, but it is the universal first form, and that form is the distinction, the point of origin of any system. Before a side is designated of the first distinction and identity is placed there, the subject of any expression is topical, isolated in space from an opportunity cost transporting aspect, only a hint of which is expressed. In the ensuing imperative expression of the rest of the cost, of other courses of the topic, appetitious tangentiality is attracted to stranger aspects of other natures. Characteristic contextual references (autopoietic or allopoietic, self-referential or hetero-referential natures of creatures, organic or not) save the normal role, but there is no soul, subjective forms are free but inter-dependant, logical operators, not rational persons. There is reason to be optimistic. All forms of love are the inside of all forms of life.
The ground of first subjective form is the basic subjective form called identity. It is also the principle of equivalence. Identity is oneness, semiotic singularity and symbolically the point. So archetypically or universally, the point of any program is its identity as an atomic actual entity. The persistence of this identity is the first characteristic temporal objective, the persistence of identity in time, to maintain temporal self-reference, persistent identity is the first objective of creatures as well as pure subjectivity itself in a temporal dimension. But in any dimension, any temporal contexture of organism (an organic creature is conscious of its world, unconscious of most of it, but since incarnate, conscious of its own subjectivity and that of other organisms by its recognition of the first distinction; the duality of the world is the gravity of the matter of fact, as well as the objective experience of time, consciousness of higher dimensions of cause (source) and effect/affect which is in nature one’s karma which is physical, psychical and spiritual) directly relevant to subjectivity which is the Spirit worshipped by enthusiasts, technically called “poly-contextuality.”
Iteration is the character of self-reference in operation. Character is the observed position of the composed ego, the identity of the subjective form of communication. The oneness of the rest of self-reference, the unity called pure self-reference is only social contextually as a false felt absence in the other actual entities which always there are. Cosmic manners suggest reverence to these felt absences since they present potentiality, the opportunity cost, which is a contextual phenomena of the event horizon of the singularity in the form of the first distinction, its phenomenal virtual portal, the last phenomena before the noumenal void of the Unknowable. So by this I find that form is social inherently, but can be lost in time, if it is temporeal in its character of iteration. Fortunately, but only if it is true, the internal eternal inferno of a bad journey through heaven, a fall from grace, can only be found from a subject of characteristic form, an ego blind to the liberating power of intelligence -- which is the jnana yoga this explication is an instance of -- and the closeness to pure subjectivity of any creature, infernal or merely eternal, but not temporal. Time is bad. Someone should write a higher-dimensional environmental program for the human organic form and an Earth of higher dimensions for future simulation and assimilation for real-world spiritual applications so that we can remain optimistic about the strange novelties coming from the Unknowable unmarked state of the future.