The process of a monk's practice is also the process of improving his spiritual consciousness. Starting from the golden elixir, the monk's practice steps are:
Dan formation - this is the basis for the gestation of spiritual consciousness;
Dan-born spiritual consciousness - this is the self-birth of divine consciousness in a separate sense;
Relying on one's destiny - this is the condition for spiritual consciousness to thrive;
The transformation of divine consciousness into an infant - this is the manifestation of divine consciousness, that is, the spiritual consciousness grows from nothingness to take form;
The awakening of the Nascent Soul - this is a manifestation of the Yang energy in the divine consciousness, that is, the divine consciousness is truly "alive", so it is called Yang Shen. The process of the great refiner warming up the Yang God is the process of nurturing the Nascent Soul.
The Nascent Soul with spiritual consciousness has grown to be exactly the same as the original deity - when the age is the same, the Yang Shen has been successfully warmed and nourished, and has the conditions to emerge from the sea of qi.
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.
The 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, Yang Shen is weak and ethereal. Perhaps a transparent shadow can be seen with the naked eye, but he has no physical body and is extremely vulnerable to damage from the outside world. Therefore, it is necessary to exercise the "physique" of Yang Shen.
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 Tao, 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 the Yang God, so that the god of Yang can refine his true form in it. After the recasting of the sea of Qi is completed, the body
He Qi Hai has reached a new height, and the first half of the practice of Hedao has been completed. At this time, he can actually ascend - as long as he is not afraid of heavenly catastrophe. But under normal circumstances, monks will continue to complete the second half of Hedao.
Duan means to eliminate cause and effect. For every additional point of cause and effect eliminated, the power of the calamity thunder will be reduced by one point. This is the significance of the later practice of Hedao.
As for the training of Yang Shen, it does not happen overnight and will continue until after ascension.
Just like the clone of Nazhen Fairy Boy, this is the symbol of the spiritual realm of the upper realm of immortals - the clone is like an entity. Looking at the appearance alone, one cannot tell the difference between the original body and the clone. In Duanmu Chongqing's cognition and
In my understanding, the descending order of the immortal gods in the upper world should be the highest deity, followed by the clones, and then the shadows of the clones. The most common ones are basically shadows. When Taoist monks start classes, they are usually invited to come down.
The phantom of the immortal god.
What is rare is the clone. This kind of method may only be possessed by great monks such as the Duanmu family. As for the original deity - no one has seen the original deity in hundreds of years.
The order of arrival from high to low also shows the importance and order of mana of the original deity, clone and shadow. Of course, it also means the different appearances when they arrive.
The phantom is the most common and has almost no magic power. It is similar to a projection and can only manifest the saint but cannot perform the saint. The clone has a physical body and has a little magic power, but its movements are slightly slow, its thinking is a bit dull, and its reactions are a bit slow.
——This is the observation that Duanmu Chongqing used to invite clones of immortal gods. It is precisely because of this that they were unable to distinguish the identity of Nazhen Fairy Boy - it was 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 fairy god's true form was killed on his own territory?
Wouldn't someone be able to detect a trespasser? 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 Tong 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.
This deity.
If this is the case, then Silver Sand Island can still be entered!
After some discussion, Duanmu Chongqing made a 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 cause and effect are too involved, and they will die.
Just me and my grandson-in-law, don’t mess with the others 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 impossible 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 fleet sailed away from Luosha Island, leaving Wei Zhizhen and Qingyi at Qinzhou Port and Wufeng Island on the Luosha Island route, and sent Duanmu Changzhen and Rongniang back to Qinzhou Port.
It was already the end of December, and Zhao Ran and Duanmu Chongqing had been waiting on Luosha Island for more than ten days. They waited until Wei Zhizhen sent 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 and spent the last day of the seventh year of Longqing.
On the first day of the eighth year of Longqing, when billions of people in the Ming Dynasty were celebrating this joyful and peaceful festival, Zhao Ran and his ancestor Duanmu Chongqing reopened the Seven Evil Formation and walked to the painting gate.
The two looked at each other and nodded. Zhao Ran took out the Wuzhen pen, drew the door with the pen, quietly opened the door and entered, then quickly turned back and erased the door. This is the twenty-sixth chapter.
It was only opened once in the whole morning. After that, Zhao Ran restored his magic power 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, just in case. This is a planned plan, and you must not be impatient.
Zhao Ranfei transferred to Wei Zhizhen, and Wei Zhizhen transferred to Duanmu Changzhen.
Duanmu Changzhen borrowed a side hall dedicated to the God of Wealth from the monks of the Beidi Hall in Qinzhou. The hall had already been properly arranged, and incense, banknotes, money and other items were placed on the confession. After receiving the report from Wei Zhizhen
After flying the talisman, he said to Rong Niang: "That's it for today, wait until tomorrow."
Rong Niang, who was looking longingly at her father, breathed a sigh of relief, but seemed a little unwilling to give in. She didn't know what to say for a moment, so she silently walked to the confessional and rearranged the offerings that had been arranged in an orderly manner.