ps:  Thanks to only one on the willow shore, the intoxicating homesickness, the rewards, and the monthly tickets of fellow Taoists. I have been very busy recently and just came back and I will go to Xi'an again tomorrow morning. It really makes people feel uncomfortable. I apologize to everyone again.

Wei Zhizhen was promoted to the Lingjian Pavilion Master. His first task was to popularize Zhao Ran's cultivation methods from the Lingjian Pavilion lineage to Zhao Ran. Zhao Ran listened very seriously. Although this time his study did not involve specific skills, it pointed out the direction of cultivation, which was exactly what he had always lacked and extremely longed for.

Taoist practice is divided into nine levels, from low to high, and it is Taoist priest, feather, Huang Guan, mage, master, master, great refiner, heavenly master or real person, great heavenly master or great real person. As for their title, it is actually called the talisman position, that is, the Taoist sect will grant you the corresponding talisman position. For example, Zhao Ran is now practicing the essence level, and the corresponding talisman position is the Taoist priest, so it is commonly known as the Taoist realm in practice.

But in fact, the nine-level realm corresponding to these ninth-level talisman statutes is the real state of cultivation. According to the division of Taoist practice scriptures, it can be classified into four major stages, namely: refining essence into qi, refining qi into spirit, refining spirit into emptiness, refining emptiness into Taoism.

Whether it is Zhengyi or Quanzhen, there is no difference in the stage of practicing essence and transforming qi. You have to go through the three realms of Taoist priest, feather priest and Huang Guan. There is a similar practice in practice, and there is no difference.

Before refining essence, you must absorb the Qi from the spiritual energy of heaven and earth to lay a solid foundation for the formation of the Qi sea. This level is also a long frame~↖feng~↖text~↖ base joints. Once the foundation is laid, the subsequent cultivation level is completely incomparable. After completing the V base, the monk can be awarded the "Taoist" talisman position. Entering the Taoist realm is also Zhao Ran's current realmbr/>

After entering the Taoist realm, the main task of cultivation is to refine essence and absorb spiritual qi. Essence is produced by itself, and spiritual qi must be absorbed from the outside world. One inside and one outside, both are indispensable. After the essence and spiritual qi are refined, they are stored in the sea of ​​qi. After they are fully stored, they need to be fused and condensed into essence and qi. At the same time as the first drop of essence and qi merges, they are considered to have entered the feather realm. What needs to be noted here is that essence and spiritual qi are stored in the sea of ​​qi at the same time. The two are not rejected. In fact, they can be regarded as "one sea of ​​qi and mine". You store yours, I store mine, but they exist together but do not interfere with each other. It seems that they are two spaces, and they can be condensed and fusion. The so-called "mysterious and mysterious" is like this.

Zhao Ran is now stuck at this level. His spiritual qi (actually the magic power transformed from merit power) is full, but his essence is insufficient, so he cannot enter the stage of condensing essence and qi, so he naturally cannot enter the realm of the feathers.

When the essence and spiritual qi fill the sea of ​​qi, you can start to merge, or condense. After the first drop of essence and qi is condensed, it means that you have officially entered the realm of the feather.

When the essence and qi fill the sea of ​​qi, it can be refined into "fetal", which is a sign of elixir, also known as "phenoid", which is a turbid and turbid, sticky and lingering, and changes invisible. After the appearance of the elixir, the monk enters the Yellow Crown 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, spirit, spirit, spirit, spirit, and spirit are all fixed. The heart, liver, spleen, lungs and kidneys belong to the red fire in the south, green wood in the east, thick soil in the center, white gold in the west, and ink in the north, which are the five qi to the Yuan.

The essence of the "elixir" mentioned in the Taoist sect is Qi, so after the elixir is first formed, it enters the second stage of refining Qi and turning into God.

The so-called Qi refining means refining the alchemy fetus into golden elixirs, achieving the golden elixir path, and then entering the realm of the masters. This level is extremely difficult. Countless Taoist monks are blocked from the golden elixir path and will never make any progress in their lives. Being able to become a golden elixir monk is truly on the right path of cultivation, and they are completely different concepts from the Huangguan realm.

After refining the golden elixir, you must start practicing the original spirit, which is the second step to transform the spirit. From this stage, there is a difference between the internal and external ones of Taoism, that is, the difference between the two methods of practice, Zhengyi and Quanzhen.

The ultimate goal of cultivation is to be immortal. If you want to live forever, you must refine the life essence. The golden elixir is the condensation of magic power. Whether it is Zhengyi or Quanzhen, the golden elixir is the source of magic power, representing the realm of cultivation, not the method. The difference is that the external elixir represented by Zhengyi is placed on the talisman, called the natal talisman, and the inner elixir represented by Quanzhen is directly placed on the golden elixir.

Talismans can fight directly, but golden elixirs cannot, so Quanzhen Sect will also practice some kind of magic weapon to connect to the golden elixir, also known as natal magic weapon, but it is not really natal.

From this beginning, there was a huge gap in the practice of external alchemy and internal alchemy. When finally comprehending the way of heaven, the natal talismans of external alchemy were integrated into the world, and could mobilize the power of the world and the surrounding environment, taking heaven and earth as their masters, and called the heavenly master; Quanzhen refines himself into heaven and earth, refines the universe in his body, and returns the human body to its original truth, which is called the Great True Man. This is the Tao.

So what Wei Zhizhen said, what does the Louguan school mean is neither an inner elixir nor an outer elixir, or it is both an inner elixir and an outer elixir?

The Louguan Yi School was born very early. When Louguan was prosperous, the Taoist sect actually did not have Zhengyi and Quanzhen, and there was no difference between inside and outside. On the sustenance of the natal primordial spirit, the Yin-Yang Way practiced by the Taoist sect is also called the Tao of the two rituals, which means that the natal primordial spirit is placed on the talisman and the golden elixir at the same time.

Wei Zhizhen specifically explained to Zhao Ran that the meaning of placing it at the same time is not to say that half of the natal soul is placed on the talisman and the other half is placed on the golden elixir, nor does it mean that the natal soul is placed on the talisman one moment before and on the golden elixir the next moment. It is in line with the talisman and the golden elixir at the same time, both on the talisman and on 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 primordial spirit of the Louguan School. To give a simple example, when a monk of the Louguan School fights with others, he can directly use the primordial talisman to make moves, or the natal magic weapon connected to the golden elixir. Both are "big moves" and have infinite power. When the primordial talisman is damaged, the primordial spirit will not be damaged because it is placed on the golden elixir. So what if the primordial magic weapon is damaged? Don't be afraid, because the primordial spirit is not on the golden elixir, but in the talisman.

Zhao Ran was stunned when he heard this. He was difficult to understand such mysterious things. In the end, he could only force himself to accept it by using the theory of "wave-particle duality" in the other world.

However, although it is difficult to understand, it sounds quite good. Zhao Ran couldn't help but feel excited and contempt in his heart. What was excited is that this path is too evil, it is definitely a "bright way" to kill people or save lives; what was despised is that fighting in this way is apart from the word "spoken", there is really no suitable word to describe it.

Of course, Zhao Ran has not had the opportunity to contact the core Taoist craft of the Louguan School. He, a little Taoist priest, must cross the territory of the feather, Huang Guan and the mage to consider the matter of his natal soul. Only then will Wei Zhizhen teach him the secret collection of Louguan "Water and Stone Alchemy".

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

After Wei Zhizhen's explanation, Zhao Ran finally thoroughly understood the steps and ideas of future practice. Although there is a simple explanation in the "Innate Merit Sutra", it is absolutely impossible to be as clear as Wei Zhizhen's explanation. What's more, the content of the last few chapters of the "Innate Merit Sutra" has not been completed, so Zhao Ran has a very poor knowledge of this aspect. This is the difference between having a teacher and not having a teacher.

As for the moment, if you want to enter the Feather Realm, you must first refine the essence, and then merge with your magic power to strive to condense the essence and qi. However, Zhao Ran couldn't say whether the one he condensed could still be called essence and qi. However, since the "Innate Merit Sutra" also said so, it must be fine.

For the next period of time, Zhao Ran was working on Wei Zhizhen’s basic knowledge every day, which was a great achievement.

In addition to bad knowledge, Zhao Ran's main practice arrangements are as follows:

Every day, sit on the cushion in the heart-washing pavilion and practice the Nine Heavens Xuanlong Great Forbidden Technique.

Then he entered the first floor of Jiange to refine his sword. He originally wanted to choose one or two more flying swords, but Wei Zhizhen warned him that "I can't chew too much" and woke him up completely. When practicing, he still used Fei Jian Kongkong and Fei Jian Songfeng as his main means, and repeatedly honed him in nearly a hundred flying swords on the first floor of Jiange.

After more than ten days, the flying sword crow had no progress, and it was still a "treacherous" move trajectory. However, the use of the flying sword Songfeng was greatly trained, and both the speed of the attack and the control and movement of swordsmanship were significantly improved. Sometimes Zhao Ran couldn't help but think that this was in the Jiange, where could there be so many flying swords and he practiced with him? No wonder the Louguan School is famous for its flying swords, and the foundation of the Thousand-year-old ancient school is still quite good after all.

Just when Zhao Ran was diligent in practicing and almost forgot about the outside world, the eldest brother came to the first floor of the Sword Pavilion and woke Zhao Ran who was immersed in the sword refining: "Little brother, the teacher will invite you to go to the back mountain to see him." (To be continued...)

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Chapter completed!