Intriguing stuff! Your reference to the dice game reminds me of the biblical story of God’s wager with Satan about the character of Job.
I wonder what Dignāga would say about the success of technological applications of scientific models. Is that success “subjective” too? Some more distinctions would have to be made there, I think.
What you say towards the end, about the greater authenticity of emotional responses to objective (noumenal or ultimate) reality, compared to the falsifying or misleading conceptual ones (as in Zen?) is very similar to the standpoint I reach in Reason, Attitude, and Ultimate Reality:
“The ultimate cause of all beings is experienced with blank wonder, as wholly other; the creature who recognizes the incompleteness of his rational grasps at explanations suffers awe, terror, dread in the face of this source’s absolute unapproachability…This, then, is how we ought to handle the ultimate questions in philosophy and religion, not with arguments or explanations, but with a demonstration of the fitting existential attitude, given reason’s limitations…The proper relationship, then, is for the selfish and vain creature to recognize the folly of its ways when met with the fact that the universe is ultimately incomprehensible as well as unconquerable, and to suffer in angst but to rebound with creative sublimations of the existential terror and dread.”
One other reaction I have is that quantum mechanics demonstrates the universe’s underlying randomness and strangeness. There’s also the indifference and the luck factor in the natural wilderness, which we filter out with the artificial, more flattering and human-centered environments we build (our cities, cultures, and so on). Of course, there are also cycles and other regularities in nature, which the ancients worshiped and counted on. But the ancients also retreated to anthropocentric myths when they personalized natural forces. We don’t have that luxury, but we replace the gods with technologies and social games that relieve us from having an authentic engagement with the horrors that are telltale signs of inhuman reality, which Eugene Thacker calls the “world-without-us.”