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Chapter 273 Taoist Cultivation Theory

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    Wei Zhizhen was promoted to Master of Lingjian Pavilion. His first task was to educate Zhao Ran on the spiritual path of Lingjian Pavilion.  Zhao Ran listened very carefully. Although this study did not involve specific exercises, it pointed out the direction of practice, which was exactly what he had been lacking and desperately longed for.

    Taoist practice is divided into nine levels. From low to high, they are Taoist priest, Taoist priest, Huang Guan, mage, great mage, alchemist, great alchemist, heavenly master or real person, great heavenly master or great real person.  As far as its title is concerned, it actually refers to the position of Lu, that is, whichever level you reach, the Taoist sect will grant you the corresponding position of Lu.  For example, Zhao Ran is currently practicing the first level of Jingjing. The corresponding position is Taoist priest, so the practice is commonly called the Taoist realm.

    But in fact, the nine realms corresponding to these nine levels of urn duties are the real realm of cultivation. According to the division of Taoist cultivation books, they can be classified into four major stages, namely: refining Qi to transform, refining Qi to transform into God, and refining Soul to return.  Xu, Lianxu and Tao.

    Whether Zhengyi or Quanzhen, there is no difference in the stage of practicing Jingqi. They have to go through the three realms of Taoist priests, Taoist priests and Huang Guan. They are similar in practice, and there is indeed no difference.

    Before refining, one must absorb the energy from the spiritual energy of heaven and earth to lay a solid foundation for the formation of the sea of ????qi. This level is also the joint for foundation building. Once the foundation is laid, the depth of subsequent cultivation is completely different.  After the foundation building is completed, the monk can be awarded the title of "Taoist" and enter the Taoist realm - which is also Zhao Ran's current realm.

    After entering the Taoist realm, the main task of cultivation is to refine the essence and absorb the spiritual energy. The essence is produced by oneself, and the spiritual energy must be absorbed from the outside world. One is internal and the other is external. Both are indispensable.  After the essence and spirit are refined, they are stored in the sea of ??qi. When the storage is full, they need to be fused and condensed into essence.  When the first drop of energy is integrated, it is considered to have entered the Taoist realm.  What needs to be noted here is that Jingyuan and Lingqi are stored in a sea of ????qi at the same time. The two are not exclusive. In fact, they can be regarded as "a sea of ????qi and two layers of space". You store yours and I store mine.  They exist together but do not interfere with each other. They seem to be two spaces, but they can be condensed and integrated. The so-called "mysterious and mysterious" is nothing more than this.

    Zhao Ran is stuck at this level now. His spiritual energy (actually the mana converted from merit power) is full, but the spiritual energy is insufficient, so he cannot enter the stage of condensing spiritual energy, and naturally he cannot enter the Taoist realm.

    When Jingyuan and Lingye are full of qi, they can be fused, or condensed. After the first drop of essence is condensed, it represents the official entering the feathers.

    When the essence energy fills the Qi Sea, it can be refined into a "fetus". The fetus is a sign before the elixir is formed, also known as the "elix fetus". Its shape is turbid, sticky, and invisible.  After the elixir appears, the monk enters the Huangguan realm. The heart stores the spirit, the liver stores the soul, the spleen stores the mind, the lungs store the soul, and the kidneys store the essence. The spirit, soul, mind, soul, and essence are all fixed. The heart, liver, spleen, lungs, and kidneys belong to the red fire of the south, the green wood of the east, and the green wood of the east.  The thick earth in the center, white gold in the west, and ink in the north are toward the Yuan. This is the Five Qi toward the Yuan.

    The essence of the "Elixir" mentioned by Taoism is Qi, so after the elixir is first formed, it enters the second stage - refining Qi and transforming into God.

    The so-called refining qi means refining the elixir fetus into golden elixir, and then you can enter the mage realm by achieving the golden elixir avenue.  This level is extremely difficult, and countless monks from Taoist sects have been blocked from the golden elixir avenue and will not be able to advance even an inch for their entire lives.  Being able to become a golden elixir monk means you have truly entered the right path of cultivation, which is completely different from those below the Huangguan realm.

    After refining the golden elixir, you need to start cultivating your natal soul, which is the second step - transforming into a god.  From this stage, the distinction between internal and external Taoism emerged, that is, the difference between Zhengyi and Quanzhen.

    The ultimate goal of practice is to live forever. If you want to live forever, you must cultivate your life soul.  Golden elixir is the condensation of magic power. Whether Zhengyi or Quanzhen, golden elixir is the source of magic power. It represents the state of cultivation, not the method.  The difference is that the outer alchemy path represented by Zhengyi has its destiny pinned on the talisman, which is called the natal talisman. The inner alchemy path represented by Quanzhen has its destiny directly pinned on the golden elixir.

    Talisman can directly fight magic, but golden elixir cannot, so the Quanzhen sect will also practice some kind of magic weapon to connect with the golden elixir. It is also called the natal magic weapon, but it is not really the natal magic weapon.

    From this point on, a huge gap appeared in the practice of the outer alchemy way and the inner alchemy way. When the heavenly way was finally understood, the talisman of the outer alchemy way was integrated into the heaven and earth, and could mobilize the power of the heaven, earth and the surrounding environment. With the heaven and the earth as the teacher, he was called heaven.  Master; Quanzhen refines himself into heaven and earth, refines the universe within his body, and returns his human body to its true nature, which is called Da Zhen.  This is the way of harmony.

    So what does Wei Zhizhen mean when he says that the Lou Guan sect is neither an inner alchemy nor an outer alchemy, or that it is both an inner alchemy and an outer alchemy?

    The Lou Guan sect came into being very early. When Lou Guan flourished, the Taoist sect actually did not have Zhengyi and Quanzhen, let alone the difference between internal and external.  In the entrustment of the natal soul, the yin and yang of the Louguan sect is also called the Tao of Liangyi. That is to say, the natal soul is combined with?Place it on talismans and golden elixirs.

    Wei Zhizhen specifically explained to Zhao Ran that the meaning of "simultaneous sustenance" does not mean that half of the natal soul is pinned on the talisman and the other half is pinned on the golden elixir. It also does not mean that the natal soul is pinned on the talisman one moment and pinned on the golden elixir the next moment.  Dan on.  It is combined with the talisman and the golden elixir at the same time. It is both on the talisman and the golden elixir. In other words, it is neither on the talisman nor on the golden elixir.

    This sentence may be difficult to understand, but it is a true portrayal of the duality of the natal soul of the Lou Guan School.  To give a simple example, when monks from the Louguan sect are fighting with others, they can directly use the natal talisman to attack, or they can use the natal magic weapon connected to the golden elixir to attack. Both are "big moves" with infinite power.  When the natal talisman is damaged, the natal soul will not be damaged because it rests on the golden elixir.  So what should you do if your natal magic weapon is damaged?  Don't be afraid, because the soul of your life is not in the golden elixir, but is entrusted in the talisman.

    Zhao Ran was stunned when he heard this. It was difficult to understand such a mysterious and mysterious thing. In the end, he could only force himself to accept it by relying on the theory of "wave-particle duality" in the other world.

    However, although it was difficult to understand, it sounded quite good. Zhao Ran couldn't help but feel excited and contemptuous at the same time.  What excites me is that this path is too evil, it is definitely the "bright road" to kill people or save lives; what makes me despise is that there is no suitable word to describe fighting like this except "cheating".

    Of course, Zhao Ran has not yet had the opportunity to come into contact with the core Taoism of Lou Guan Sect. He is a small Taoist priest and must cross the Taoist, Huangguan and Mage realms before he can consider the matter of his natal soul.  Only then will Wei Zhizhen teach him Lou Guan's secret treasure - "Shui Shi Dan Jing".

    Even now, the second senior brother Yu Zhichuan and the third senior brother Luo Zhiqing have not seen this book. The two of them have not yet overcome the bottleneck between Huang Guan and the mage.

    After Wei Zhizhen's explanation, Zhao Ran finally clarified the steps and ideas for future practice. Although there is a simple explanation in the "Innate Merit Sutra", it can never be as clear as Wei Zhizhen's explanation, let alone the "Innate Merit Sutra"  "The content of the following chapters has not been obtained yet, so Zhao Ran's knowledge in this area is quite poor.  This is the difference between having a teacher and not having a teacher.

    For now, if you want to enter the Taoist realm, you must first refine the essence, and then merge it with mana to condense the essence.  However, Zhao Ran couldn't say whether what he had condensed could still be called Jingqi, but since the "Innate Merit Sutra" also said so, it must be no problem.

    In the following days, Zhao Ran spent every day supplementing the basic knowledge of spiritual practice with Wei Zhizhen, which was considered to be a great achievement.

    In addition to supplementing knowledge, Zhao Ran¡¯s main training arrangements are as follows:

    Every day, I sit on the futon in Xixin Pavilion and meditate, while practicing the Nine Heavens Black Dragon Great Forbidden Technique.

    Then enter the first floor of the sword pavilion to refine the sword.  He originally wanted to choose one or two more flying swords, but Wei Zhizhen warned him to "bite off more than he can chew" and completely woke him up.  When practicing, he still used the flying sword Kongkong and the flying sword Songfeng as his main means, and repeatedly honed his skills among the nearly a hundred flying swords on the first floor of the sword pavilion.

    After more than ten days, Feijian Kongkong has made little progress and is still following the "weird" trajectory of his moves. However, Songfeng's use of Feijian has been greatly improved, and both his shooting speed and sword control have improved significantly.  promote.  Sometimes Zhao Ran couldn't help but think, this is in the sword pavilion. Where else could there be so many flying swords training with him?  No wonder the Lou Guan sect is famous for its flying swords. After all, the heritage of the thousand-year-old sect is quite good.

    Just when Zhao Ran was practicing diligently and almost forgot about the outside world, senior brother came to the first floor of the sword pavilion and woke up Zhao Ran who was immersed in sword refining: "Junior brother, the teacher invites you to go to the back mountain to meet his old man."

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