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Logically speaking, this obviously doesn't make sense.
The core of sandplay is to act purely according to logic and reason.
But human history is different. Human history only acts according to the overall will of mankind.
Human history participated in the game. The opponent rolled 6 once and 6 twice. Human history thought it was luck.
If your opponent rolls a 6 for a hundred times, human history will decide to change the rules, and if you roll a 6, it will be considered cheating.
——You said you didn’t cheat, you said I have no evidence, you said this is too unreasonable?
Leave me alone?
Either do what I say or don't play.
The core of sandplay is about right and wrong, and cause and effect.
Human history talks about good and bad, benefits and disadvantages.
Every time when the final trial of mankind comes to an end, in the end, human history always feels that they have lost out by accepting the conclusion because the gods are playing tricks.
Then in the new judgment of the crusade against humanity's final trial, even if there are humans who have no background in the gods, but have only heard of the disastrous nature of humanity's final trial, they will come to crusade against humanity's final trial.
Human history also directly regards that as the support of the gods behind it.
——The core of the box garden has the ability to monitor the whereabouts of three-digit strong people, but there is no such thing in human history.
However, because of this speculation, Indra and the Mother of Evil were relieved.
Before, when they saw Huangdi step down from the position of Lord of the Heavenly Army, they thought that the Nine Provinces Gods were planning to give up.
After creating the absolute evil queen, it was impossible to punish her anymore. They made this guess, thinking that it was very likely that the old scoundrel Fuxi had guessed the truth but didn't say it.
The final test of humanity is closely related to the universal truth of good and evil, but in essence, the change in this judgment stems from "human history."
It is theoretically possible that Fuxi, who provided the cosmic truth of "human beings" at the beginning of the creation of the box garden, understood the truth earlier than Zoroastrianism, which provided the truth of good and evil.
If the dystopian demon king has this kind of mechanism, then naturally he has nothing to do with the East District at all.
The dystopian demon king has expanded to the East District, and only the human heroes in the East District are qualified to defeat the demon king.
Before the expansion to the East District, even if the Demon King stood there and let the people from the East District chop him down, he would not be killed no matter what - so why bother?
Huangdi once served as the leader of the heavenly army and has a close relationship with Xiangting, so let him go to the western district to provide support.
We, the other gods in the East District, must prepare strategies to deal with the Demon King in our own territory, okay!
Although sending three-digit manpower to help the West District suppress dystopia is one method, don’t we have four-digit human heroes in our East District?
We have invested all our resources to help you. When they reach our East District, what will happen to our human heroes?
It must be whichever human hero defeats the devil, that person will create the opportunity with three digits, unless you can prove that your human hero is definitely stronger than mine.
We could also consider gathering the power of the box-garden gods and focusing on helping one or two human heroes.
However, Indra and the Mother of Evil only reacted after the first crusade against absolute evil.
At that time, Indra not only integrated the Indian gods, but also recruited all the twelve guardian gods.
The difference in power between him and Azdahaka was not so great that he could win with a four-digit spiritual power against a three-digit opponent.
In the heavenly army, other powerful Zoroastrians assisted him in the battle, and he finally won.
Anyway, Indra felt that if he had known this earlier, he might not have chosen to integrate the Indian gods.
When the Great Eagle withdraws from India in human history, the Indian gods will take this opportunity to fight each other, and perhaps the Indian God King will be decided!
When Canary said that he wanted to attack Azdahaka, Indra was not worried, nor did he tell her any information about Azdahaka, which might not be true.
But when other people said that they had seen through Azdahaka's spirit and wanted to defeat Azdahaka... Indra was very conflicted.
Can he win? How far has the other party seen through Azidahaka's spirituality? Is the other party qualified to defeat Azidahaka?
This involves the plan of the Mother of Evil to return to the box garden, which he is not willing to reveal yet.
But it would be bad not to reveal it. It's not that he was worried about what would happen if he failed, but he was worried that 'humans can't defeat humans in the final trial', and this matter would be exposed in the small garden.
Even if it was exposed, it actually had nothing to do with him.
He, Emperor Shitian, does not have much merit base in the box garden now, but he is very powerful, so who is he afraid of!
Those who are barefoot are not afraid of those who wear shoes.
Even if he supported the dystopian demon king in his real name, which violated the taboos of many gods in the box garden, as long as he did not take action and just talked, no god group would bother him.
With top three-digit strength, he can try to break through the two-digit accumulation, but he has no divine power behind him.
The only position of the Lord of the Heavenly Army is not for him to earn favors by this position, but for him to rely on his own network of connections to attract people into the Heavenly Army and maintain the stability of the box garden.
With this series of conditions put together, Indra naturally became tough.
What he was worried about was the reaction of the other Little Garden gods after the "Final Trial of Humanity's Inability to Defeat Humanity" was exposed.
But Zoroastrianism is another matter. He can't buy the Mother of Evil...
Indra shook his head, sighed, and decided to shut up.
After all, Su Qing had performed pretty well when he was trying to trick him before.
What's more, with Athena's spiritual level, she must know a lot about the final trial of mankind.
"...It should be okay, right?" Emperor Shitian murmured.
Hiding in the dark, Su Qing glanced at Emperor Shitian dimly and shook his head in confusion.
What are you doing?
Su Qing was ready to let Yahweh block his spiritual nature. In order to go through the heavenly army and human history to meet the Mother of Evil, he needed to bypass Indra.
However, it was not difficult for Yahweh to shield Indra. Su Qing was worried that the Mother of Evil would sense Yahweh's spiritual aura, so he did not even give her a chance to communicate and attacked with all his strength.
There's a deep personal grudge between these two people.
But Indra seems to be in a serious state of distraction?
Su Qing restrained his spiritual power and, with the support of the core of the box garden and human history, bypassed Indra.
Chapter 52
Good is the end of evil, and evil is the stepping stone to good. The existence of all evil is ultimately to prove the existence of good.
This is the Zoroastrian worldview.
However, in this world, the people who least believe in the existence of gods are often the clergy.
Similarly, the person who least trusts his own worldview may be the one who created that worldview. When constructing the relevant worldview concept, only the person himself knows how many errors and omissions that worldview contains.
Worldview is the strong's understanding of the world, but if we break it down, it can actually be divided into two steps.
The first step is pure understanding of the world.
The second step involves expectations for the world.
The first step is that when a strong person explores the world, he should have a heart of awe for the world, hold the idea of "what the world is really like", and use his own methods to analyze the world.
The strong are good at different angles, so the results they obtain from observing the world are naturally different, but this is just the personal error of the strong.
The second step is to focus more on changing the world rather than exploring it.
For example, Fuxi Bagua is the method Fuxi used to analyze the real world. This is the step of how he understood the world.
After the Eight Trigrams, Fuxi gave them various meanings, such as "Heaven moves with vigor and the gentleman strives for self-improvement", which is what he wanted the world to be like.
In the Zoroastrianism's theory of gods, it is typical that more emphasis is placed on changing the world than on understanding the world.
In this world, in all the worlds observed by the sandbox, is it true that good deeds outweigh evil deeds, and is evil the cornerstone of good?
It's hard to say.
But Zoroastrianism hopes so.
This is the worldview of Zoroastrianism, but the more Zoroastrianism hopes for this, the more it knows how difficult it is to make the world really become like this.
In the box garden, Zoroastrianism has a unique advantage.
The world itself has no will, and it is difficult for humans themselves to say that there is any consensus that is absolutely unchangeable.
But with the sandbox, everything is different.
The purpose of the box garden's existence is development, which was set by the gods back then.
Under the external force of the sandbox, the human race, which was originally a scattered group of people, had to develop a human consensus called "human history" from a macro perspective.
The consensus of mankind is also development.
Good and evil have no meaning from the perspective of the universe.
But when human history and the core of the box garden both want to develop and become better, they give new definitions to good and evil.
Whether it is the world or human beings themselves, they all instinctively desire development, expect good deeds and are disgusted by evil deeds.
The Zoroastrian worldview coincides with this.
It’s not about how profound the Zoroastrian worldview is, nor how perfect it is, but whether it’s the box garden or human history, we all hope that the Zoroastrian worldview can really be realized.
In the small garden, pure evil is destruction, and pure good is existence.
The definition of evil being the cornerstone of good is that destruction is done only to prove existence.
A further understanding is that the sandbox and human history will never perish.
The decadent wind will one day destroy the small garden and the current human history, but that day will never come. The existence of the decadent wind is only a stepping stone for the development of the small garden.
It’s not that the box garden has anything to overcome the decadent wind, but that the decadent wind, like a sword hanging over the box garden’s head, will force the gods and the box garden to continue to develop.
This pressure of survival is an indispensable factor for the growth of the sand tray.
It was because of the pressure of hunger that humans developed agricultural techniques.
It is because of the pressure of disease that humans begin to specialize in medicine.
Only when there is pressure for security will humans develop weapons to protect their own safety.
These are the difficulties faced by humans, while the pressures and difficulties faced by the box garden and the gods are the wind of decadence, the end that will come one day.
Because of this end, the gods must continue to promote the development of the box garden.
This is the Zoroastrianism's dualism of good and evil in the box.