亚当吃苹果后变成了“植物人”（注意，还是人），外界给什么刺激就做什么反应，对环境没有一点掌控；耶和华是动物，对环境有一定掌控，可以选择做出特定的反应(responses)，因此人类整体（包括亚当和耶和华的世界）还处于婴儿阶段，还没有到真正的人格阶段，不能称之为真正的人。动物迷失在各种反应(responses)中，人迷失在各种物中，人对环境有完全的掌控，可以称之为真正的自由。
因此，我们，作为亚当的后代，也继承了他的inertia，即做不出任何行为(unable to act)，完全看外界什么情况就做什么反应。耶稣给的是生命，即脱离植物人状态。
但是zubiri让我对耶稣计划的第二步产生了怀疑（第一步获得生命，第二步复活身体），即耶稣对世界真正完成的只是第一步（给了亚当的世界生命），第二步或许只有部分人能做到。或许第二部只是幻影（illusion），因为我现在觉得地球不只是密度世界的中心，甚至是耶和华世界的中心，耶和华世界和密度世界都只是美好的幻影，地球是根基。
但是有问题还没弄明白：self-seeking为什么是inertia?
但是基督教的发言人Hinton说过：我们这个世界其实就是being的世界本身，只不过我们有inertia，看到世界是这个样子。
或许这和快感和受苦密不可分，是六密度个体的恐惧更大（害怕失去六密度的美好/快感）还是地球的奴隶恐惧更大？战胜恐惧（比如抓住快感不放）或许是迈向自由的一大步
如果现在让我从密度世界和基督教世界两者选择，我想和耶稣混。或许两者都不选择，地球自成一派。
最近地球上的大家正在遭遇前所未有的精神危机，我很想马上把这些书让全世界都知道缓解大家的痛苦，但是貌似这样做是不太恰当的。虽然我也不知道真相和意义是什么，但是我知道有真相和意义这么个东西存在。在黑暗中探索越久，照亮的一刻就越闪耀。证据就是Xavier Zubiri和James Hinton.
发现Ra的这句话和Zubiri很相似：
基督教的God，Yahweh，作为一个生命体，应该是发烧了，而Yahweh作为一个生命体能感受到他体内每一个细胞的想法，而这一个个细胞包括serpent（病变细胞）和Adam（被感染的细胞）。为什么说发烧了呢？见：
Zubiri: But neither reality nor my sensing are exhausted in these types of sentient apprehension. Above all, we must consider heat and cold; they are the primary presentation of reality as temperant. There is in addition the apprehension of reality not simply as temperant but also as affectant: sorrow and pleasure are the primary expression of that affection. Reality is temperant and affectant.
可见reality被感官感受到的两种形式：（热，冷）（快感，悲伤）是绑定的？现象界的快感来自于热（太阳/Logos），细胞变成了喜热的而不是健康的？所以应该是发烧了。
说Yahweh是有一个个细胞组成的一个生命体是由以下一句话启发的：
There is another mode of experience which consists, not in making a thing show us its own nature by some provocation of ours, but in the attempt to be present, so to speak, at the vision of the real achieved based on its own interiority. To be sure, the merely material reality of an atom or molecule is not viable in this form; but it is something possible and real when dealing with living realities and above all human realities. This being present is grounded upon an installation of the one experiencing in {250} the experiential; it is what I call compenetration.
但我想了想，这不就是斯多葛主义嘛（stoicism）?或者，这和过度发展科技导致把情感玩没的灰人有何区别呢？昴宿星人说地球人的情感范围是宇宙最广的，所以zubiri说的一定不是灰人这种情况。
The autonomization in which formalization
consists has become changed into hyperautonomization in
man, i.e., it has been changed from sign into reality. With this, the catalog of possible suitable responses to a stimulus becomes practically indeterminate.
Indeterminate, then, does not here mean indefinite, because being indefinite is a mode of determination. Indetermination means rather “un-defined”. “Un-defined” is not the same as “indefinite”. In virtue of that, the ambit of
the indeterminate is constitutively open without limits; it is open to everything else.
可以看出，Zubiri基本上是在说真正的人对物的反应是无限多种的。
Vital tone itself acquires nuances through formalization. A general feeling of well-being or malaise acquires nuances through mere formalization: a mode of feeling spiritless or full of life, spiritless in one direction but {41} not in others, a tonality of happiness, etc.—and all of this according to qualities and in degrees or diverse forms.
可见Zubiri把spiritless, happiness归到了vital tone里，所以灰人那种属于spiritless（其实我觉得现在的人类社会也是这样的），是一种动物情感，而真正的人看到某物可以选择我感受它为好玩的/无聊的/…(无限种)，而我们密度宇宙对物是完全无法选择我想感受什么就感受什么的。
那怎么样才能成长成人呢？这一切的终极目的又是什么呢？虽然Zubiri讨论了"what for"（为什么，即目的）和truth-making（真相产生），但我还没看太明白。如果是通过以下方式成长的话：即体验无数方向的无数经历，来知晓（只不过不是Ra说的知晓自我，而是知晓reality）。感觉终极目的和Ra说的体验一切来知晓自我并没有差太多。。
所以，Zubiri说的成长成人应该不是传统意义说的“玩腻了”，因为作为人我可以自由选择 感受 它为 无聊透顶的（因此反应是不在乎）/或者感受它为整个宇宙最爽的（因此反应是很在乎？）。
这和自欺欺人好像也有很大区别：一个是在时间里的一个过程，另一种的 选择感受 是一个整体
所以Zubiri也没有终极答案，只是走出了从动物成长成人的一步，但没有解释人作为人 为什么 自由选择这些。
添加修改：这和灵魂在密度宇宙选择不同的人生体验也是有区别的，一个是被动技能（passive occasion），一个是主动技能。或者说一个是水龙头，一个是水源？
地球是密度世界和耶和华世界的根基，与地球经历了一系列事件和时间才形成是不冲突的，历史上发生的事件都要满足地球是根基这一事实。不光基督教的耶和华想摧毁地球（即HINTON的自我献祭），密度世界的大造物者，开辟这个空间的次级造物者在之前都想摧毁地球，开辟这个空间的造物者说非常后悔创造这个完全自由的空间，但是没有回头路了。但这都是从历史的角度看，真正的角度是地球说出了第一声Be，产生了第一个sentient intellection，才有了各种世界的可能。
至于摧毁会不会担因果的问题，据我了解世界存在natural causalities和personal causality，由于人类还未成长，所以人与人之间的causality不是很明显？所以可能表层看不到任何因果的迹象，深层还是有因果的？
我记得以前邦联说过句话：地球是几乎唯一一个正面势力和负面势力势均力敌的星球；
而现在地球是密度宇宙和耶和华宇宙势均力敌的星球，在密度宇宙地球人不do as we like，因此和密度宇宙格格不入却与耶和华宇宙契合；但在耶和华宇宙，地球人不like耶和华like的却拥有密度宇宙的passion。
等以后通过新的progession产生新的生物和宇宙了（即产生新的mind了，Ra说的spirit），地球仍然是谁都不偏不倚，这不是巧合，因为地球是field-reality，是根基。但是通过progression投射出去探索的新生物反过来反哺field-reality，将会发生什么？可能现在的所有宇宙（包括密度宇宙，辩证法宇宙和耶和华宇宙）将成为新的field-reality。见：
With this we have put the finishing touches on what I proposed at the beginning of this second part of my study, viz. the examination of the field structure of intellective knowing, i.e., the structure of the sentient logos. It is a structure determined by the real as merely actualized in sentient intellection. But as we shall see, this structure is the commencement of a progress within reality and directed toward the real qua moment of the world, understanding by ‘world’ the respective unity of the real purely and simply as real. The logos is a movement but not a progression. We are dealing with an enormous effort of intellection of what the real is, vaster at each iteration.
又想到了一个点：
整个密度宇宙只有地球是切实把环境当成真的不能再真的现实；同样，耶和华宇宙发言人Hinton的putting phenomenon for fact（把现象当现实）也是在弱化地球的现实的真实性。
但他们两个宇宙弱化地球的现实的真实性是有原因的：他们确实认为我们的环境是Illusion.这里还没有搞太懂，但是和Zubiri说的apprehension in reality（地球）和apprehension beyond reality（其他所有地方）有关。
其实我觉得地球上最能代表邦联思想的就是china, 有美丽的方面，但是是通过等级制度达成的。包括所谓的修仙，也是和邦联思想契合的。理想的最好状态是全世界国家所有的美好结合在一起。
据某传讯者说2034年前（another date :)）建立成美丽新世界，人类连害人的想法都不会再有，因为会惩罚，会害怕后果。这事最可能在china干成。其实看了这么多大道理，身体还是想要这种美好生活。
但是有件事我比较确定，地球不会达成一致意见，是battle的ground zero.
又想起了Ra这句话：
To the truly balanced entity no situation would be emotionally charged.
The entity which has worked long enough with the catalyst to be able to feel the catalyst but not find it necessary to express reactions is not yet balanced but suffers no depolarization due to the transparency of its experiential continuum.
Therefore, we shall briefly iterate that to the balanced entity no situation has an emotional charge but is simply a situation like any other in which the entity may or may not observe an opportunity to be of service. The closer an entity comes to this attitude, the closer an entity is to balance.
可见Ra基本是认为消灭emotion而替代以love/service的反应是最接近平衡的。
但是Zubiri却说vital tone(动物)/feeling(人)和response（动物）/will(人)是一体两面，是个不可分割的整体。
首先，Zubiri说的feeling/will是和真正的人格有关的，即和reality有关，所以这里排除Ra指的是这个。
情感域宇宙最广对人意味着什么？而且我估计这个情感域随着和整个宇宙杂交混合并不会稀释？
如果Zubiri说的“情感和反应是一体的”是对的话（但是我无法验证），那么缩小情感域就意味着“反应的选择”变少，即植物人的更彻底，即Christianity说的死得透透的。
所以其实归根结底是什么是自由的问题，手铐是隐形的，只有一方是谎言。戴手铐时间长了仍然会保持固定姿势。
所以情感域如果丰富，在植物人状态下（现象界下）可能会引起混乱，因为大家的反应都是不受控制的；但是在动物人状态下，即在拥有有限的自由下，情感域如果丰富意味着情感/反应选择变多，更加自由。
可能大家会说，我现在就有自由意志啊，我这里说的自由是更加自由的那种自由，自由选择感受/feeling，然后凭借感受/反应两面一体，自由选择反应/will。
但是我也无法验证这些作者说的，我只知道我所在的这个密度世界是个弱肉强食/等级森严的强权世界。邦联的服务他人其实感觉故意混淆了各种造物者的身份：Logos，我，他我。每个人精力都是有限的，如果以上各种选择有冲突该怎么排序，邦联是这样排序的：Logos>他我>我，那虽然Logos只有一个，但他我这么多，又该怎么排序？大概是：Logos指定的他我>我喜欢的他我（其实等于我的延伸）>我不喜欢的他我？但是我不喜欢的他我不比我喜欢的他我更加“他人”嘛？所以服务他人的核心还是绕了这么一层？即核心还是服务我认为是本我的他我。即Logos（是否需认同其为本我，不明）>Logos指定的他我>我认为是本我的他我>我认为不是本我的他我>本我？有冲突时最后两个怎么排序？
其实说了这么多，我还是希望每个人都能平安健康和平的生活，所以还是希望密度世界能大翻新一下，别再有各种奴役的结构，如果奴役是这个密度世界的根基和本质，那感觉可以告别历史舞台了。
发现Ra的这句话好像能回答我的问题：Consider, if you will, that you have no ability not to serve the Creator since all is the Creator. In your individual growth patterns appear the basic third-density choice.
You do not have merely two opposite requests for service. You will find an infinite array of contradictory requests for information, or lack of information from this source if you listen carefully to those whose voices you may hear. This is all one voice to which you resonate upon a certain frequency. This frequency determines your choice of service to the One Creator. As it happens this group’s vibratory patterns and those of Ra are compatible and enable us to speak through this instrument with your support. This is a function of free will.
No more than this can you do, for your portion of the Creator is as it is, and your experience and offering of experience, to be valuable, needs be more and more a perfect representation of who you truly are. 这里加黑的Ra的话有点宿命论了：我人很好，你们这群坏人去自生自灭吧，而这恰恰说明了这不是普遍适用的，证明不是真相，因为真相肯定是universal的。虽然我也不知道真相是什么，但是肯定需要有universal的特质。这也是Hinton说的一个点：作为植物人的我们do as we like，完全看外界在哪里做刺激，现象界的我们do as we like的特质就是给予充足合适的刺激源，每个人都会做错事。所以将来公开接触后的爽的方式和嗨的程度是现在的我们难以想象的，所以先缴械的就先登出了？当然这是Hinton的观点，关键现在又冒出来一个Zubiri.所以可能情况有变。当然也绝对不是说做错事是心安理得的，绝对不是的。
Ra将belief和feeling绑定，这和Zubiri说的一句话有点像，belief可以呈现feeling/will/acceptance三种形式:
Ra:There are other items of information allowable. However, you have not yet reached these items in your lines of questioning, and it is our belief/feeling complex that the questioner shall shape this material in such a way that your mind/body/spirit complexes shall have entry to it.
Zubiri:This conception can assume various shades of meaning depending upon one’s understanding of belief. It can be understood as a mere sentiment, so that affirming would be the expression of an intellectual sentiment. Or it can be understood not as a sentiment but as a decision of the will; thus affirming would be the expression of a volition. This was above all the idea of Descartes, for whom, as a consequence, the problem of truth is but the problem of the good of the intelligence, and falsehood would be its sin. Finally, one can understand that belief, without becoming a strict act of volition, is at least an act of admission: to affirm would be to admit something.
最后想对大家说声抱歉，可能前面的回帖语气很冲，有攻击的意味和意图，我刚刚又看了看邦联的传讯，绝对是对人有帮助的，上乘的。我只是想追寻真相。而且当时邦联的传讯对我走出有组织纠缠的阴影有很大帮助，但是我只是想探寻真相。
Zubiri: It is a direct and immediate mode, besides being instantaneous, i.e., unitary. The immediate, direct, and unitary presence of something to the intellection—this is intuition. The opposite of intuition would be a concept and discourse.
This intellective movement is that in which the logos’ own “saying” consists. Naturally I am not referring to “saying” as such but rather to what is said qua said in this saying.
另外邦联，巴夏，Ra等外星人传讯喜欢用超长超复杂的句子，但是看Zubiri这意思（虽然我也不懂，什么是saying as such和said qua said in this saying），应该是句子的最小意思单元是更本质的东西。这和推箱子的一些理念是契合的，且对理解Zubiri说的sentient intelligence和concipient intelligence的区别有帮助：即推箱子堆砌复杂度的关卡永远没有只有单个概念的关卡好玩，也更有启发性，但是这又引出了一个新问题，多个小概念组成一个有机的不可分割的概念整体，感觉同样是好玩的。但是关键就在这个不可分割上，或许这算另一个全新的概念了吧。
好人绝对是有好报的，只不过好与不好的标准可能是超越了肉体甚至灵魂的行为和倾向的，而是看Being
另外貌似好坏也是限定Being的形容词，来自Being。所以I AM具体是什么样的可能很少有人知道
另外我认为Zubiri这里是在说无条件的爱：
This system of reference leads to a sketch of what I ultimately am. For example, it might be the sketch of a certain vocation: Do I or do I not have that vocation?
For this I need to probe the insertion of this sketch
(in the foregoing example, of this vocation) into my own reality. Ultimately there is no more than a single physical probing of this insertion, viz. trying to conduct myself by intimately appropriating what has been sketched. That insertion can be positive or {257} negative.
将vocation理解为爱可以，但是这个段落貌似没有说无条件？确实，不过Zubiri说的sketch of possibilities 就是为了体验what for的，也就是说sketch的就是目的本身，也就是我们终其一生寻求的purpose在Zubiri眼里其实就是选定一个system of reference来sketch的产物，该目的就是为了自身，故可称为无条件的。
这里我完全理解错了Ra，
Ra : The principle behind any ritual of the white magical nature is to so configure the stimuli which reach down into the trunk of mind that this arrangement causes the generation of disciplined and purified emotion, or love , which then may be both protection and the key to the gateway to intelligent infinity.
As in all things spiritual, the paradox is that as one is able to open oneself to the pain of going deeper within one’s emotional life, one is more and more able to see, to bear, to hold, to accept the emotions of joy, bliss and peace. For as in all of the levels and ways of understanding the one infinite Creator, the essence is always love. Consequently, the river of grief, the river of rage, all rivers whatsoever of purified emotion, lead at last into the ocean of bliss, which is the steady state of infinite love.
The creation is consciousness, and that consciousness is pure emotion, not the pure intellect. Infinite intelligence expresses itself within incarnation as deep and abiding emotion.
When we translate that reality back into your question, we say that within you lie rivers and oceans of purified emotion that constitute an archetypical world.
In other words, the Logos Itself, the one great original Thought, is a purified emotion. It is not a thought precisely . A thought is linear. An emotion is global, universal, round, three-dimensional.
邦联的这些传讯对我理解他们的思想有很大帮助：
可见Logos本身就是emotion，是纯净的emotion，Ra说的没有emotion是平衡后的只有bliss（即我说的快感）的状态。另外Zubiri说密度世界是logical totality，即一个符合逻辑的闭环整体，也就是说不引入新东西的情况下是无法被反驳的，或者用句老话就是在我们能感知到的既定范围内能说的已经说完了，必须要引入新东西。
Hinton: Space is the only mode by which forms can be felt as Being or as fact. Negation is a condition of forms : space is negation ; so space must be, for forms to be (as) fact. Forms felt as fact involve space felt as Being. These things are substantial, i. e. real, only as being in, or occupying, space. Space is the only way of giving substance, i. e. Being, to the forms.
感觉这里是在cue Ra的plenum:
Ra: As It decides to know Itself, It generates Itself into that plenum, full of the glory and the power of the One Infinite Creator, which is manifested to your perceptions as space or outer space.
我在另一个帖子说Zubiri说需要放弃conciepient intelligence（given by the senses to the intellect），现在我明白了，这个concipient intelligence包括耶和华的国/密度世界/辩证法世界，而且放弃了concipient intelligence也不一定能够找到正确答案：sentient intelligence（given by the senses in the intellect），而这全部只是第一步。
第二步判断sentient intelligence产生的idea/concept是否是符合reality，不符合的就是non-reality且non-existence且不符合语法的，而密度世界和耶和华世界都感觉自己存在且感觉对方不存在的情况属于spectre/phantom of reality，即属于concipient intelligence情况下reality的幻影。