ps: Thank you to onlyone on the shore of Yangliu, for your intoxicating nostalgia, for your rewards, and for your fellow Taoists’ monthly passes. I have been very busy recently, and I just came back. I have to go to Xi’an again tomorrow morning. It’s really unsettling. I would like to express my best wishes to everyone again.
apology.
Wei Zhizhen was promoted to Master of Lingjian Pavilion. His first task was to educate Zhao Ran on the cultivation methods of Lingjian Pavilion. Zhao Ran listened very carefully. Although the learning this time did not involve specific skills, it did
But 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 lowest to highest, they are Taoist, Taoist, Huang Guan, Master, Master, Refiner, Great Refiner, Celestial Master or Real Person, and Great Celestial Master or Great Real Person. As far as their titles are concerned, in fact,
What we are talking about is the level of the realm, that is, whichever level you reach, the Taoist sect will grant you the corresponding level. For example, Zhao Ran is currently practicing a level, and the corresponding level is the Taoist priest, so it is commonly known as the Taoist realm in practice.
But in fact, the nine realms corresponding to these nine levels of the urn position 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 spirit, and refining spirit to return.
Xu, refining Xu and combining Tao.
Regardless of Zhengyi or Quanzhen, there is no difference in the stage of practicing Jingqi. They have to go through the three realms of Taoist, Taoist and Huangguan. They are similar in practice, and there is indeed no difference.
Before refining, one must absorb the Qi from the aura of heaven and earth to lay a solid foundation for the formation of the sea of Qi. This level is also the joint of the frame╥长～↖风～↖文～↖base. Once the foundation is laid, the subsequent cultivation will be profound.
It is completely different. After the V-base is completed, the monk can be awarded the title of "Taoist" and enter the Taoist realm. This is also Zhao Ran's current realm.br/>
After entering the Taoist realm, the main task of cultivation is to refine the essence and absorb the spirit. The essence is produced by oneself, and the spirit must be absorbed from the outside world. One inside and one outside, the two are indispensable. The essence and the spirit are indispensable.
After being refined, it is stored in the sea of qi. When it is full, it needs to be fused and condensed into essence. When the first drop of essence is fused, 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 mutually exclusive. In fact, they can be regarded as "a sea of qi and two layers of space". You store yours, I store mine, and they exist together.
They 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 the essence and spirit are filled with the Qi Sea, you can start to fuse, or condense. After the first drop of essence is condensed, it means that you have officially entered the Taoist realm.
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 "elixir fetus". Its shape is turbid, sticky and lingering, and the changes are invisible. After the elixir fetus appears,
When a 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 mind, soul, mind, soul, and essence are all determined. The heart, liver, spleen, lungs, and kidneys belong to the red fire in the south, the green wood in the east, the thick soil in the center, and the west
Platinum, northern ink Chao Yuan, this is the Five Qi Chao Yuan.
The essence of the "Elixir" mentioned in Taoism is Qi, so after the elixir is first formed, it enters the second stage of refining Qi and transforming into God.
The so-called refining qi means refining the elixir fetus into golden elixir, and after achieving the golden elixir avenue, you can enter the mage realm. This level is extremely difficult. Countless Taoist monks have been blocked from the golden elixir avenue and will not be able to make any progress in their lives. Can you become a mage?
Golden elixir monks, even if they have truly entered the right path of cultivation, are completely different concepts from those below the Huangguan realm.
After refining the golden elixir, one has to start cultivating the original spirit, which is the second step of transforming into a spirit. From this stage, the difference between internal and external Taoism appears, that is, the difference between the two cultivation methods of Zhengyi and Quanzhen.
The ultimate goal of practice is to live forever. If you want to live forever, you must cultivate the soul of your life. The golden elixir is the condensed body of magic power. Whether it is Zhengyi or Quanzhen, the golden elixir is the source of magic power and represents the state of cultivation.
, rather than method. The difference is that the outer alchemy path represented by Zhengyi has its destiny placed on the talisman, which is called the natal talisman. The inner alchemy path represented by Quanzhen has its destiny directly placed on the golden elixir.
Talismans can directly fight magic, but golden elixirs cannot. Therefore, the Quanzhen sect will also practice some kind of magic weapon that is connected to the golden elixir. It is also called a natal magic weapon, but it is not really natal.
From then on, a huge gap appeared in the practice of outer alchemy and inner alchemy. When the way of heaven was finally understood, the talisman of outer alchemy was integrated into the heaven and earth, and could mobilize the power of heaven, earth and the surrounding environment. With heaven and earth as teachers, it was called heaven.
Master; Quanzhen refines himself into heaven and earth, refines the universe within his body, and returns his human body to its original nature, which is called Da Zhenren. This is Hedao.
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?
Lou Guan sect came into being very early. When Lou Guan sect flourished, the Taoist sect actually did not have Zhengyi and Quanzhen, let alone the distinction between inside and outside. In the entrustment of the natal soul, the yin and yang of the Lou Guan sect practiced Taoism.
, also known as the way of two rituals, that is to say, the natal soul is placed on the talisman and the golden elixir at the same time.
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, nor does it mean that the natal soul is pinned on the talisman one moment and pinned on the golden elixir the next moment.
On the elixir. It is combined with both the talisman and the golden elixir. It is 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 natal soul of the Lou Guan sect. To give a simple example, when monks of the Lou Guan sect fight with others, they can directly use the natal talisman to make moves, or they can fight with others.
When the natal magic weapon connected to the golden elixir is used, both are "big moves" with infinite power. When the natal talisman is damaged, the natal soul will not be damaged because it is placed on the golden elixir. So if
What should I do if my natal magic weapon is damaged? I am not afraid, because my natal soul is not in the golden elixir, but is entrusted in the talisman.
Zhao Ran was dumbfounded and found it 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 is difficult to understand, it sounds quite good. Zhao Ran can't help but feel excited and despised at the same time. The exciting part is that this path is too evil, it is definitely the "bright road" to kill people or save lives; the despised part is that this way of fighting is too evil.
Apart from the word "cheating", I really can't find any suitable words to describe it.
Of course, Zhao Ran has not yet had the opportunity to come into contact with the core Taoism of Lou Guan Sect. As a little Taoist, he must cross the Taoist, Huang Guan and Mage realms before he can consider the matter of his own soul. Only then, Wei Zhizhen
Only then will Lou Guan's secret collection "Shui Shi Dan Jing" be taught to him.
Even now, the second senior brother Yu Zhichuan and the third senior brother Luo Zhiqing have not seen this book, and they have not overcome the bottleneck between Huang Guan and Master.
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 next few chapters has not yet been obtained, 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 try to condense the essence. However, Zhao Ran is not sure whether what he has condensed can still be used.
It's called Jingqi, but since the "Innate Merit Sutra" also says so, it must be no problem.
In the following days, Zhao Ran taught Wei Zhizhen evil about the basic knowledge of cultivation every day, which was considered to be a great gain.
In addition to supplementing knowledge, Zhao Ran’s main training arrangements are as follows:
Every day I sit on the futon in the Xixin Pavilion and meditate, while practicing the Nine Heavens Black Dragon Great Forbidden Technique.
Then he entered the first floor of the sword pavilion to practice swords. He originally wanted to pick one or two more flying swords, but Wei Zhizhen warned him to "bite off more than he can chew" and completely woke him up. During practice, he still used flying swords to fight with nothing.
Flying Sword Songfeng is his main method, and he has been honed repeatedly among 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.
Improvement. Sometimes Zhao Ran couldn't help but think, this is also in the sword pavilion. In any other place, where could there be so many flying swords to practice with him? No wonder the Louguan sect is famous for its flying swords. After all, the heritage of the thousand-year-old sect is still good.
of.
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."