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But this spontaneous awe of human history can certainly be utilized.
In the worldview of the sandbox, there are two things similar to the definition of heaven. One is human history itself, and the other is the core of the sandbox and the rules of the sandbox.
The act of worshipping ancestors can be corresponded to in human history, and the act of worshipping heaven can be used in the box garden.
Spontaneous sacrificial behavior in human history is essentially meaningless. If no one obtains the merits generated, they will gradually dissipate.
If "heaven" is forcibly defined as the core of the box garden, it will not be harmful to humans who offer sacrifices to heaven. Without such a goal anyway, humans in a slave society will also spontaneously revere heaven.
But if the merit of offering sacrifice to heaven that no one claims is given to the core of the box garden, the core of the box garden will have to give back after gaining something.
We have sacrificed to you, and since you have accepted this faith, you must do something.
Fuxi's behavior, at least at that time, was definitely more beneficial than harmful.
Firstly, since the history of gods cannot completely interfere with human history, it is almost impossible to prevent people in slave society from offering sacrifices to heaven.
Secondly, the sandbox has no self-awareness, so it is easier to invite the gods than to send them away. If you give faith to the sandbox, it will give you benefits. If you don’t, the sandbox will part ways with you in peace.
If you transfer the merit of offering sacrifices to heaven to offering sacrifices to gods, and then you want to stop offering sacrifices to gods in the future, the gods being offered sacrifices will certainly oppose and find ways to interfere.
To a certain extent, Fuxi's behavior at that time was actually not very innocent.
There is no problem in theory just anchoring the concept of heaven at the core of the box garden.
But this involves the manipulation of subtle concepts. How can outsiders know the specific details of your behavior?
You said that the belief in heaven in human history should be anchored on the core of the box garden. Then, can a similar concept like the primordial star, as the beginning of the box garden's material universe, which is roughly equivalent to the creator god, also be anchored a little?
How do outsiders know whether you are anchoring the core of the box garden or the original star?
So Bai Yasha became conscious?
Of course, in the timeline in the box garden, Shiroyaksha gained consciousness first, and became the Sun Star Spirit from the Original Star. Only then did the conclusion of the box garden and human history begin, and human history began to develop, with the legend of the Three Sovereigns and Five Emperors.
But as far as this behavior is concerned, it is indeed not very reliable - in the eyes of the gods of the box garden, Fuxi is one of the creators of the box garden.
Moreover, when the box garden was created, the big guy who was responsible for constructing the truth of the universe might have a backdoor in his hands.
For example, he first provides resources, allowing the core of the box garden to believe that these resources are "the belief in Shiroyasha in human history", allowing Shiroyasha to gain consciousness with the help of the resources he provides.
And when human history can be concluded, he will complete 'providing the belief that Shiroyasha will gain consciousness from human history'.
But since Baiyasha has already obtained the merit, which he paid for out of his own pocket, the little garden should give him pure merit for his behavior?
Other cosmic truths have been possessed in the box garden after all. At worst, even if it is the "evil" of the decadent wind, risking one's life to do something illegal can attract the decadent wind.
But human cosmic truth has never appeared, and what function this cosmic truth has can only be based on pure speculation.
The act of offering sacrifices to heaven is very common in human history, and there are many groups of gods who combine offering sacrifices to heaven with the box garden.
But other groups of gods can do it, because they cannot do such violations.
If Fuxi linked offering sacrifices to heaven and the sandbox, then it would be suspicious. When he created the sandbox, he prepared the cosmic truth of "man", the effect of which is still unknown.
But he has to do it. Other groups of gods have linked the sacrifice to the core of the box garden and can obtain the benefits provided by the box garden. If you don't do it, you will just wait to be surpassed by other groups of gods.
From the perspective of later generations, the divine forces at that time were not at all competitors of Jiuzhou, but no matter how proficient Fuxi was in calculations, it was impossible for him to calculate to this extent.
After some thought, Fuxi decided that he had to do it, even if it meant bearing some suspicion.
This is different from Zoroastrianism. Zoroastrianism cannot explain why the universal truth of goodness falls into their hands.
On the other side of Jiuzhou, other groups of gods did similar things, but Jiuzhou was only suspected.
But if other groups of gods come to question, Jiuzhou can righteously retort - you can do the same thing, but I can't?
Although the suspicion cannot be shaken off, the problem is not serious. It is just that after the decline of the Jiuzhou God Group, other forces will use it as an excuse to add insult to injury.
——Then, while Fuxi was making various preparations to guard against other gods, Haotian attacked him.
This belief in heaven was attributed to Haotian himself with the help of God's cosmic truth, and he naturally became the chief deity of Zhou.
With this opportunity, Haotian officially ascended to the top of the box garden.
Haotian: From then on, I put my hands in my pockets and didn’t know what an opponent was.
Haotian: Until one day, I met a man named Song in my dream.
Chapter 47
Ever since the dystopian demon king appeared in the western area of the small garden, the small garden has been in complete chaos.
And Huangdi gave up the position of the Lord of the Heavenly Army, which also added fuel to the situation in the box garden.
On the surface, there is nothing wrong with what Huangdi did. In theory, being the leader of the heavenly army does not affect his participation in the anti-utopian war, but there is still the issue of whether he will be distracted or not.
Moreover, it would be difficult for Huangdi to find a suitable candidate to succeed the position of Lord of the Heavenly Army within the Nine Provinces God Group if he wanted to. It would be difficult to find someone like Huangdi who was well-connected in the three systems within the Nine Provinces God Group, who was strong enough and had time.
Indra himself did not want to be the leader of the heavenly army at all. It was true that he had turned from evil to good, but if possible, Indra would prefer other responsible and good gods to take up this position, and he would just help out and do some fish swimming.
Almost all the gods in the box garden knew that Indra was unwilling to do so.
It is true that the position of the Lord of the Heavenly Army can bring benefits to the person concerned, but Indra's character does not allow him to care about these.
Indra has always shared his favors with others. This is not only because Indra does not care about his own interests, but also because Indra does not have much confidence in his ability as a good god.
He has the desire to do good things, but he feels that he may lack the ability to do good things.
So, to a certain extent, people like Indra and Byakuyasha are die-hard supporters of NONAME.
Even though they are all for the development of the small garden and for the history of mankind, the gods and Buddhas on the side of order have roughly the same goals, but they each have their own positions and opinions, and it is actually difficult for them to reach a consensus.
Everyone knows that people with similar goals are most likely to succeed if they can unite as one and work together.
Why should I give up my own plan instead of you giving up yours to cooperate with me? Your talent is better than mine?
If conflicts arise between these gods and Buddhas, they usually won't be too serious. When conflicts occur, they may be resolved through negotiation, but it is very unlikely that these gods and Buddhas will work together.
However, Indra and Baiyaksha are different. Indra does not believe in his ability to do good, while Baiyaksha has suffered too much.
The big guys who can grow to three or four digits will definitely not be scared by a title. As long as they have never really fought, even if the enemy they face is considered stronger than them by the entire box garden, they will still feel that they have a chance of winning.
Therefore, Haotian is actually quite crucial to Jiuzhou.
In terms of popularity in the entire Jiuzhou, he may not be as good as Huangdi, but the achievements he has won along the way have made other Jiuzhou bosses willing to accept some plans made by Haotian.
The first thought was not "If it were me, there would be a better way, so do it my way", but instead he considered "Since this plan does not harm my interests and may even be beneficial to Jiuzhou, let's try cooperating with Haotian first."
Indra is different.
The other three-digit and four-digit numbers are all extremely confident. They have encountered too many difficulties along the way of growing up, but they have overcome almost all of them.
...Then who doesn’t consider himself as the chosen one, who doesn’t consider himself as the main C?
It’s all for one goal, it’s all to win, right?
Other strong players: Let go of that wild monster, I'll get the economy, I'll be the C.
Emperor Shitian: I feel like I may not be able to carry the D, so I’ll give the economy to you. You can carry the D.
For a strong person of this level, who wouldn't even have the idea of becoming the Big C?
It is difficult for someone who doesn't even have this little bit of confidence to grow to this level.
Indra was also extremely confident, but after he became one of the top three figures, he turned from evil to good and changed his style of doing things.
For him, it was a completely new area, so he was inevitably a little cautious.
Bai Yasha was simply born strong, but after he was born, he also suffered losses all the way while growing up.
Only this kind of strong people will truly support noname - and then there are some small and medium-sized gods whose mentality has been broken by dystopia.
As for more groups of gods, supporting Noname back then is one thing, but as long as it does not involve the interests of these groups of gods, they will not be stingy in assisting Noname.
But when it comes to the interests of the gods, it is another matter.
Why should they sacrifice their own interests to cooperate with noname's plan, rather than noname sacrificing his own strength to cooperate with them?
There is no doubt that noname does not have this qualification. Having two chances to crack the final trial of mankind is certainly a miracle, but it is just a miracle.
Miracles are unreliable. What is truly reliable is the ability to make others choose to follow your plan even when they are unsure of the final consequences of your plan. This requires strength and prestige.
However, Indra's character gave him room to display his abilities after he became the Lord of the Heavenly Army.
This is like the famous scholars in ancient times who cultivated their reputation and once they met a wise leader, they were immediately worshipped as his adviser.
After Indra turned from evil to good, he gave the resources he had obtained to many people, and many people owed him favors.
If it's just a favor, it's nothing.
After Indra became the leader of the heavenly army, it became a combination of human feelings and justice, and when combined together, it became very useful.
The present-day heavenly army and the twelve guardian gods were brought together by Indra through his own network of relationships.
In addition to this, Indra did one more thing in those days - the unification of the Indian gods.
In the correspondence between the small garden and human history, in India, Indra was once the strongest.
In the sandbox, if you want to construct a worldview, the lowest common multiple required is two. At least two factors are needed to construct a worldview.
The same is true for the group of gods.
Zoroastrianism is a dualism of good and evil. Yahweh seems to be a monotheistic religion, but it is actually a trinity. A simple one God, a simple omniscience and omnipotence, cannot be constructed in the box.
The reason you cannot construct this is not because the sandbox restricts you, so you cannot construct a monotheistic worldview.
Rather, it means that the worldview you construct needs to be observed by the sand tray, and the sand tray will define it after observation.
Hakoniwa: Is your worldview all-knowing and all-powerful?
Yahweh/Believer: I think he is.
Hakoniwa: That’s not the case at all.
It is easy for believers to regard the God they believe in as omniscient and omnipotent.
It is not difficult to give gods the qualities and concepts of omniscience and omnipotence.
But that is just a God with the nature of being omniscient and omnipotent, which means that the power of this God can be freely exerted in most areas.
But how much effect it can have depends on the power of the deity itself and the number of believers.
Others' strength is in three digits, and their ability is fire. Your strength is in three digits, and your ability is omniscience and omnipotence...something like that.
In the sandbox, due to the existence of the omnipotence paradox, concepts such as omniscience and omnipotence are weakened, but what really makes it impossible to build a monotheistic worldview is not the limitations of the sandbox, but the fact that the gods and Buddhas in the sandbox cannot be created.
It is relatively easy to create an omniscient and omnipotent quality, but gods and Buddhas cannot create it. When observed in the box garden, it feels like a true blessing from omniscience and omnipotence.