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Chapter 1535: Advanced Cultivation Knowledge (Updated for Weimang 0930 Alliance)

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    The process of monks¡¯ cultivation is also the process of improving their spiritual consciousness.  Starting from the golden elixir, the monk¡¯s practice steps are:

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    ????????????????????????????????????????????????????????????????????????????????????????????????????????????????????????????????????????????????? This is the self-birth of the divine consciousness in a separate sense;

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    The transformation of divine consciousness into an infant - this is the embodiment of divine consciousness, that is, divine consciousness grows from nothingness to form;

    The awakening of the Nascent Soul - this is a manifestation of the Yang energy of the divine consciousness, that is, the divine consciousness is truly "alive", so it is called Yang Shen.  The process of the great refiner warming and nourishing the Yang Shen is the process of nurturing the Nascent Soul. When the Nascent Soul with divine consciousness grows to be exactly the same as the original deity - when the age is the same, the Yang Shen will be successfully warmed and has the ability to emerge from the sea of ??qi.  body conditions.

    Therefore, the essence of Yang Shen is still the spiritual consciousness of the monks. It is a ray of spiritual consciousness separated by the monks during cultivation. When they reach the realm of virtual refining like Duanmu Changzhen, Yang Shen can leave the body, that is, come out of the body and face it alone.  outside world.  At this point, the monk has two spiritual consciousnesses - the deity and the Yangshen. The two spiritual consciousnesses interact with each other, one is real and the other is imaginary, and they jointly understand the way of heaven.

    But at this time, the Yang God is weak and ethereal. Maybe the naked eye can see a transparent shadow, but it has no physical body and is extremely vulnerable to external damage. Therefore, it is necessary to exercise the "physique" of the Yang God.

    In the process of understanding the way of heaven, the monks of Lianxu move their body and cognition closer to the rules of heaven. When the distance between their body and cognition and the way of heaven approaches a certain critical point, and they break through in one fell swoop, that is  The realm of harmony.

    After joining the Dao, it is necessary to transform and recast the sea of ????qi. This process is actually to recast the sea of ????qi into a furnace that can exercise the body of Yang Shen, so that Yang Shen can refine his true form.  After the recasting of the Qi Sea is completed, both the body and the Qi Sea have reached a new height, and the first half of the practice of Hedao has been completed. At this time, it is actually possible to ascend - as long as you are not afraid of natural disasters.  But under normal circumstances, monks will continue to complete the second half of Hedao, eliminating cause and effect. For every additional point of cause and effect that is eliminated, the power of the calamity thunder will be reduced by one point. This is the significance of the later stages of Hedao practice.

    As for the training of Yang Shen, it is not something that happens overnight, it will continue until after the ascension.

    Just like the clone of Nazhen Fairy Boy, this is the symbol of the realm of spiritual cultivation in the upper realm - the clone is like an entity. Just looking at the appearance, one cannot tell the difference between the original body and the clone.  In Duanmu Chongqing's knowledge and understanding, the descending order of the gods from the upper world should be the original deity being the highest, followed by the clones below, and then the shadows of the clones.  The most common ones are basically phantoms. When Taoist monks start classes, they usually invite clones of immortal gods.

    What is rare is the clone. This method may only be possessed by great monks such as the Duanmu family. As for the original self - no one has seen the original self in hundreds of years.

    The order of arrival from high to low also shows the importance and order of mana of the original body, clones and shadows. Of course, it also means different appearances when they arrive.

    The phantom is the most common, with almost no magic power. It is similar to a projection. It can only manifest the saint but cannot perform the saint. The clone has a physical form and has a little magic power, but its movements are slightly slow, its thinking is a bit dull, and its reactions are a bit slower.  ¡ª¡ªThis is the observation of Duanmu Chongqing who used to invite clones of immortals and gods.  It is precisely because of this that they cannot tell the identity of Nazhen Fairy Boy - it is too vivid.

    Duanmu Chongqing believed that the person on Yinsha Island was a clone. The reason was that when they ventured in just now, Nazhen Fairy Boy was sleeping soundly under a big gold leaf.  I wonder which immortal god would not be able to find out if someone breaks into his or her own territory?  Not to mention the gods, even Duanmu Chongqing himself would feel something abnormal immediately if a stranger broke into him within a hundred feet, let alone continue to sleep soundly!

    Although I dare not judge why Nazhen Fairy Boy didn't notice when he broke into Silver Sand Island just now, but if he had to choose between his original form and his clone, who would not notice the intrusion, it would definitely be the clone, not the clone.  My true self.

    If this is the case, then Silver Sand Island can still be entered!

    After some discussion, Duanmu Chongqing made the decision to minimize the risk, persuade the escort fleet to leave, let Qingyi and Rongniang return to the mountain, and even Wei Zhizhen and Duanmu Changzhen also left.  In short, the meaning is that cause and effect are too involved. If you want to die, I and my grandson-in-law must die, and others should not get involved unnecessarily.

    Of course, the significance of Duanmu Changzhen's return to the mainland is not small: he is going to Qinzhou Port to find a place to start classes and ensure that he is seduced away. Wei Zhizhen is looking for a small island between Qinzhou Port and Luosha Island to serve as a flying talisman.  A hub for communication.

    Of course Rong Niang and Qing Yi were not willing to leave, but it was not possible to let them stay. They simply compromised with each other. Qing Yi followed Wei Zhizhen as a transfer station, and Rong Niang followed Duanmu Changzhen to help start classes.

    After some arrangements, the escort fleetLeaving Luosha Island, Wei Zhizhen and Qingyi were left on Wufeng Island on the route between Qinzhou Port and Luosha Island, and Duanmu Changzhen and Rongniang were sent back to Qinzhou Port.

    It was already the end of December. Zhao Ran and Duanmu Chongqing had been waiting on Luosha Island for more than ten days. They waited until Wei Zhizhen handed over the flying talisman and informed them that everything was ready before they started to draw the door.

    He had already figured out the rules before. After leaving the Beidou Golden Crystal Cauldron, he could paint it more than thirty times before reopening it. Therefore, Zhao Ran went straight to the topic and painted twenty-five gates in one painting. It took three days to repair and restore it.  For two days, I stayed up late with my ancestor Yue on Luosha Island, spending the last day of the seventh year of Longqing.

    On the first day of the eighth year of Longqing, when hundreds of millions of people in the Ming Dynasty celebrated this joyful and peaceful festival, Zhao Ran and his ancestor Duanmu Chongqing reopened the Seven Evils Formation and walked to the painting gate.

    The two looked at each other and nodded. Zhao Ran took out the Wu Zhen pen, drew the door with the pen, quietly opened the door and entered, then quickly returned and erased the door.  This is the twenty-sixth way.

    It was only opened once in the whole morning. After that, Zhao Ran restored his mana and recharged his energy.  In the afternoon, Zhao Ran painted the door again - the twenty-seventh door.

    In the evening, Zhao Ran painted the door for the third time - the 28th door.

    It is only opened three times a day to ensure that it is in the best condition every time it is opened, just in case. This is a planned plan, and you must not be impatient.

    Zhao Ranfei signed with Wei Zhizhen, and Wei Zhizhen transferred Duanmu Changzhen.

    Duanmu Changzhen was in the Beidi Pavilion in Qinzhou, and borrowed a side hall dedicated to the God of Wealth from the monks of the Beidi Pavilion. The hall had already been properly arranged, and burning incense, banknotes, money and other items were placed on the confession.  After receiving the flying talisman from Wei Zhizhen, he said to Rong Niang, "That's it for today. Let's wait until tomorrow."

    Rong Niang, who was looking longingly at her father, breathed a sigh of relief. She seemed a little unwilling to give up. She didn't know what to say for a moment. She walked silently to the confession and rearranged the offerings that had been arranged in an orderly manner.

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