Chapter 149 This is a way of "immortals"
The trajectory of spiritual power on the tablet...is the "Yunmeng Scripture" that Xu Ke once analyzed.
Of course, the name "Yunmeng Zhenjing" was chosen by Xu Ke, and the real name is definitely not this.
And... "Yunmeng Zhenjing" is not compelling enough!
Since the name of this big boss is so scary, this exercise should be called "The Grand Dao Sutra of Chiefly Taking Yin and Yang to Control the Six Qi and Clouds".
Sensing the operation of spiritual power, Xu Ke memorized it silently, while deducing and calculating with his fingers, the true face of this exercise gradually appeared in front of Xu Ke.
Qi training period, foundation building period, golden elixir period, Yuanying period, transforming spirit period...
And then it's gone.
This is wrong! The boss is definitely beyond the realm of transforming gods.
After being stunned for a moment, Xu Ke immediately came to his senses. This tablet was not made by the boss himself, but by his descendants.
The descendants of the tablet-refining are only in the realm of transforming gods.
As for the aura of the copper coffin, it is the last trace of spiritual power left by the boss. Because the amount of aura is too small, it cannot operate in the same way as after the Nascent Soul, so it can only show the level of Qi training to the Nascent Soul.
Perhaps, relocating the coffin of the boss, changing it to a spiritual acupoint, and using the same source of cultivation to nourish it may reveal a higher level of cultivation.
This...you can try it.
The matter of moving the big brother’s grave... This is a filthy place, even if the big brother "has a spirit in heaven", he would definitely not want to stay here to soak in the cesspit.
If "there is no spirit in the sky", then it doesn't matter even more.
Having made up his mind, Xu Ke bowed his hands towards the copper coffin, "Mr. Yunzhong, this place is extremely filthy and not suitable for sleeping. Let me change your sleeping place."
Regardless of whether there is a "spirit in heaven" or not, after all, "the dead are the greatest", Xu Ke also expressed proper respect.
In order to avoid being attacked by the aura of the copper coffin, Xu Ke still turned his spiritual power into "cloud energy" and pretended to be "one of his own".
With clouds lingering all over his body, Xu Ke carefully drives the Lingbao, releases the spiritual power of clouds, and uses the "hand of Moyun" to pull the lid of the coffin and cover the coffin.
The coffin was covered, and Ling Guang immediately retracted into the coffin, without any signs of attacking Xu Ke.
Thus, Xu Ke used the Lingbao to cast cloud energy and spiritual power again, turning into a huge "hand of cloud-mobbing", grabbed the copper coffin, and grabbed it vigorously from the ground.
It should be the cloud energy from the same origin that played a role, and this move did not attract any attack.
Reaching out and lifting the copper coffin, Xu Ke turned around and walked out of the underground ruins.
The copper coffin is actually very heavy. I don’t know what material it is made of, and it is as heavy as a mountain in the hand.
But... that's not a problem.
After Xu Ke was promoted to Jindan, his body training was also promoted to Jindan. He became the "God of Brains" in the "Twenty-Four Gods of Huangting Interior View" and obtained a new supernatural power "the power to move mountains".
This "power to move mountains" can only be regarded as icing on the cake.
With Xu Ke's current mana, he has already possessed the power of "moving mountains and breaking mountains", and smashing a mountain with a slap is the minimum basic operation.
Now, it is still very easy for Xu Ke to reach out to hold this heavy copper coffin.
Stepping into the large formation altar set up in the underground cave, Xu Ke activated the large formation, mobilized the spiritual power of the large formation, and opened a portal leading directly to the cave in Bishuitan Mountain.
Taking a step forward, Xu Ke returned to the cave in the mountains.
Placing the copper coffin on the platform below the altar, Xu Ke activated the big formation of the clear water pool, transformed the water and cloud gas into a cloud, and wrapped it on the copper coffin.
Then...you can only wait slowly.
Under the nourishment of the cloud gas transformed by the big formation, wait for the aura of the copper coffin to slowly absorb the cloud gas and grow slowly until it can show a higher level of spiritual power running trajectory.
How much heaven and earth aura does it take to refine a piece of high-level mana? That is simply astronomical.
Even if Xu Ke drives the Bishuitan formation to instill spiritual power, it will take at least ten or eight years before there may be results, so we can only wait slowly.
What about now... first study the "Superior Sutra of Yin and Yang Controlling the Six Qi Clouds".
This is the first deity-level exercise that Xu Ke has come into contact with.
It’s pitiful to say, but for so many years, Xu Ke has come into contact with the Nascent Soul stage exercises, only one is "He transforms himself into the heavenly demon Dafa" and one is "Eastern Emperor Sutra".
There is only the current "Yunzhong Daojing" that can transform into gods.
Uh... I have only practiced for eight years? I just completed the Golden Core, so I got two Nascent Souls and one Deity Transformation Technique?
That's all right.
Obtaining these exercises is not by chance or luck, it is all obtained by Xu Ke through his own efforts.
He Huazizai Tianmo was killed by "advanced mathematics". The Eastern Emperor's Sutra was deciphered by Xu Ke from the True Shape Diagram of the Golden Crow of the Great Sun.
The Great Dao Jing in the Cloud was deduced by Xu Ke himself from the trajectory of the aura on the tablet.
Of course, in this process, "Heaven rewards the diligent" also played some insignificant roles, so it is not worth mentioning.
Getting up and walking out of the altar of the great formation, Xu Ke came to the study in the cave, sat cross-legged in front of the table, and began to analyze and interpret the "Day of the Clouds Sutra".
To control yin and yang and control the six qi.
This method is based on cloud energy, manipulates thunder, controls the six "weathers" of "yin, yang, wind, rain, darkness, and light", and controls the six "weathers" of "wind, fire, heat, dampness, dryness, and cold". "Earth atmosphere", it can be said that the intention is profound and the atmosphere is magnificent.
Xu Ke has already thoroughly understood the two realms of practice, Qi training and foundation building, and he can't be more familiar with them.
After reading it over and over again, the practice of the two realms of Qi training and foundation building, the "Yun Zhong Dao Jing" is not new, it is still formed into a nine-layer "Yin Yang Six Qi Cloud Forbidden True Talisman", and then the nine layers of true Talismans are fused and condensed Cheng Dan.
After the alchemy is formed, it is also "spirit and soul integrated into the golden elixir", practiced to become a real spirit, until the real spirit breaks its shell and the elixir breaks into a baby.
During the cultivation process of the golden core period, the method of accumulating true spirits in the "Yun Zhong Dao Jing" is somewhat new.
"Incense fire is willing to cultivate the true spirit?"
The method of cultivating the true spirit in the Daoist Sutra in Yunzhong is to incarnate as a "god" and use the power of all living beings as "fire" to temper the soul and become a true spirit.
This is somewhat similar to the method of "tempering the true spirit with the fire of all living beings' desires" in the "Other Transformation Freedom Heavenly Demon Dafa".
It’s just that one uses the “power of incense and fire” and the other uses the “desire of all living beings”. Although one is a **** and the other is a demon, they are essentially the same.
In the Jindan stage of the "Eastern Emperor's Classic", the method of cultivating the true spirit is more orthodox, taking the road of "refining the heart in the world of mortals".
The real person in charge "did a love affair", and then drank a bottle of "Yimeng Huangliang", and only then did the Dao heart be complete and the true spirit become true.
"The human heart is only dangerous, the Taoist heart is only subtle, and the essence is only one, and you are allowed to stick to it."
This is the orthodox Taoist way of refining the mind, the method of asking the mind.
The "Eastern Emperor's Classic" is the way to achieve the true spirit, and it takes the road of inner seeking. The "Yun Zhong Dao Jing" is on the road to becoming a god. "He transforms himself into the heavenly demon Dafa" is walking the road of becoming a demon.
These three methods are very useful to Xu Ke.
"Hunyuan Yiqi Mantra", in the stage of achieving the true spirit in the Jindan period, the method adopted is more complicated.
Now... It seems that you can learn from the three methods of cultivating the true spirit of these three exercises.
“Id” is instinct, “ego” is main consciousness, and “superego” is conscience.
Then, the "self" can follow the method of becoming a demon, the "superego" can follow the method of becoming a god, and the "ego" can follow the method of refining the mind in the world of mortals.
Divided into good and evil distractions, entrusted in the magic weapon, one uses "the desire of all beings to refine the true spirit", the other uses "the power of incense and fire to refine the true spirit", and self-awareness follows the method of "mortal world refines the heart".
Finally, the three souls merged into one to become a true spirit.
Of course, the so-called "becoming a demon", Xu Ke is just using the "Seven Emotions and Six Desires and Hearts" to absorb the desires of all beings, and he will not really do harm to the common people.
The method of "becoming a god" is not to really become a "god". You just need to hide the magic weapon entrusted with distracting the gods in a temple full of incense and steal the incense.
On the contrary, it is the orthodox Taoist method of "refining the mind in the world of mortals", which is more troublesome.
Refine your heart in the world of mortals, enter the mundane world to experience the world, and polish your Taoist heart to be spotless and crystal clear.
If it is a normal practice, it will not take hundreds of years, or even hundreds of years, don't even try to polish the Dao heart to be spotless.
Fortunately, Xu Ke can still hang up.
Under the "Hundredfold Harvest", the speed of refining one's mind in the world of mortals must be much, much faster.
Others need hundreds of years to temper their Dao Xin, but Xu Ke's improvement is a hundred times, and it only takes a few years.
After confirming that Jin Danqi has practiced the method of the true spirit, Xu Ke continued to look at the follow-up practice of the "Yunzhong Daojing".
True spirit training, after Danpoying is born, Yuanying is the fusion of soul and spiritual power.
The practice at this stage is to continuously grow the Nascent Soul.
The practice of strengthening the Nascent Soul is also divided into two parts: "Practicing Qi" and "Practicing God".
There is nothing to say about practicing qi, it is to run the exercises, absorb the aura of heaven and earth, continuously refine the aura, and strengthen the Nascent Soul from the "quantity".
Refining the gods is to strengthen the Nascent Soul from the aspect of "quality".
The method of refining gods in "The Great Dao Jing in the Clouds" is still following the method of "becoming gods with incense".
This method of "becoming a **** with incense" is not about absorbing the will power of all living beings. It is fundamentally different from those gods who absorb "the power of faith" and become gods.
This method of refining the gods does not absorb the vow power of the incense, but refines the vow power of the incense into a divine seal, which serves as a "person", uses the power of the vow as fire, and continuously refines the soul.
"Together capture yin and yang and control the six qi clouds, the avenue, the emperor's seal treasure."
This is a "divine seal", which is the possession of the "personality".
Of course, this is the highest level of "Taoist personality". A monk who has just become a Nascent Soul can't use this divine seal as a "personality" to rely on, and can only practice from the lower level.
In the method of refining gods in the "Day of the Clouds", there are many lower-level gods, such as the **** of wind, **** of rain, **** of fog, and **** of snow.
Slowly ascending from the lower-level **** position to the first-rank **** "Thunder God", it is already the late stage of the Nascent Soul.
Then all the gods are united into one, achieving the "God in the Cloud", and thus promoted to "Hua Shen".
This "Avenue of Conquering Yin and Yang to Control the Six Qi and Clouds", although it is also "the way of the primordial spirit", it follows the "immortal" way, which is different from the orthodox "heavenly immortal" method of Taoism.
The deity transformation of this technique still has something to rely on, and that is the "divine seal personality".
Essentially, this is not much different from using a magic weapon as a means of transforming a god. Strictly speaking, this is also a "side door".
Cultivation techniques in the stage of transforming into gods are naturally still "immortal ways".
The three treasures of essence, energy and spirit are united into one, to achieve the primordial spirit and dharma appearance, and become a real "immortal".
"This thing, the realm is considered advanced, but the way is not right."
Xu Ke shook his head. If he wanted to become a fairy, he would naturally have to follow the orthodox path of Taoism and become a fairy.
Although with Xu Ke's current knowledge, he still can't distinguish the difference between immortals and heavenly immortals, but Xu Ke always feels that relying on "divine seal" to promote Huashen is heresy and not the right way.
A practitioner seeks the Tao from the outside, and the heart from the inside. Apart from this, everything is external.
One's own soul, of course, can only have oneself, and cannot have external objects.
"This Dao of the Clouds is only of some reference value."
Xu Ke also gained a lot of new knowledge from this "way of the gods", and his understanding of the way of the primordial spirit has deepened a bit.
The method of refining the gods together with the gods, even if it is a "secret door" in Xu Ke's view, it still contains profound and profound principles of practice.
The knowledge itself is precious.
For Xu Ke's current golden core period "true spirit" cultivation, there is another method of "refining the true spirit with incense".
Whether it is Taoism's "mortal dust refines the heart", the "desire to refine the true spirit" of the Dafa of He Zizi Tianma, or the "incense and fire refines the true spirit" of the Yunzhong Daojing, they are all correct.
However, Xu Ke now finds that there is still the possibility of problems with the "Three Souls Method" he predetermined.
Through the interpretation of "The Law of Immortals", Xu Ke has a deeper understanding of the soul, so he also discovered the problem.
The problem is that the three methods of tempering the true spirit are all very effective.
After the three souls are separated, if the tempering effect is too good, the three souls will be too powerful. If they cannot be successfully integrated, they will become three Xu Ke.
If that happens, it will be a big trouble.
The method of the three souls must be correct.
However, after the three souls are separated, they cannot be released separately, but they must be separated without melting, and they are still a whole body of souls.
Using magic treasures instead of distraction, collecting the desires of all beings and the power of incense and fire, while tempering the true spirit with the fire of desire, while tempering the true spirit with the power of incense and fire, while refining the heart in the world of mortals.
In this way, the possibility of problems is eliminated, and the situation where three Xu Kes fight each other is avoided.
Sure enough, I still have to study!
If I hadn’t studied the “Day of the Immortals” Yunzhong Daojing, I discovered the problem that the true spirit would be too powerful, and my method of tempering the true spirit might have something wrong.
Although this possibility is extremely small, but...what if?
The method of the three souls is divided but not dissolved. This method is safer, more appropriate, and more perfect.
The next step is to consider tempering the true spirit.
Of course, tempering the true spirit is only a part of the cultivation of the golden core stage, and the cultivation of qi is still fundamental. This is the "material basis" of practice.
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(end of this chapter)