Chapter 109 Immortals and Gods
After appeasing Mrs. Yin, Ao Bing also returned to his water mansion.
As the magic power in his body slowly circulated, Ao Bing also had countless thoughts in his mind.
After the Great Heavenly Lord left, the impact of joining the Great Heavenly Lord's disciples completely spread in Ao Bing's mind.
In the surging waves, countless thoughts spread, and finally, they slowly turned into two words in Ao Bing's mind.
future.
Between heaven and earth, the contrast between those with and without heels is clear at a glance.
The most significant difference is that before becoming a disciple of the Great Heavenly Lord, Ao Bing had no chance to make any mistakes during this killing calamity.
Because once you make a mistake, it means death.
But now, having joined the Great Heavenly Lord and having the Great Heavenly Lord's protection, Ao Bing also has the opportunity to try and make mistakes.
It is now possible to take advantage of opportunities that were previously unexplored.
For example, one of the most precious things on the surface in Killing Tribulation.
Xiantian Lingbao: Lost treasure money!
And the Dinghai Pearl that can be obtained by dropping treasure money!
In the past, Ao Bing, with his mere dragon clan background, would not have dared to covet such treasures. Even if these treasures really came into his hands, I am afraid that the next moment, if Taoist Ran Deng existed, he would be gone. Kill Ao Bing and take those treasures as his own.
But now... With the Great Heavenly Lord as a support, such a treasure falls into Ao Bing's hands. As long as Ao Bing does not go too far in his attempts to obtain this treasure, then this treasure will definitely belong to Ao Bing.
Who dares to take advantage of his identity to take it from Ao Bing?
"How to choose?" For a moment, Ao Bing's mind turned around and fell into the present.
He was thinking about his future path.
Ao Bing already knows the twelve methods of extracting superior Qi.
His current practice has basically reached the limit of the mortal realm.
For Ao Bing, whether to become an immortal or not is just a matter of thought.
There are currently two ways between heaven and earth.
The first is to follow the immortal path, with your own magic power as the core and magic power as the foundation, and evolve endless changes. If you want to become stronger, you only need to temper your magic power and increase your magic power.
The other is to follow the divine path, with the corresponding authority as the core, gradually expanding outward, bringing more authority under one's control, and then through the evolution of this authority, manifesting infinite magical powers.
There is no difference in the upper limit between the immortal way and the divine way, and there is no saying that who is noble and who is inferior.
The real difference between immortals and gods lies in the process of cultivation.
Immortals come and go freely, without any responsibility. When they want to become stronger, they practice their magic power with peace of mind. When they are lazy, they travel around the mountains and rivers, visit friends, and sometimes the mood strikes. It is normal to play a game of chess for thirty, five or ten years, or to sleep for seven or eight years.
In comparison, the cultivation of immortals requires more flashes of inspiration and momentary realizations - although hard training is also useful, in many cases, hundreds or even thousands of years of hard work are not enough. Cultivation may not be as good as another person’s inspiration.
This is also true. The cultivation of immortals requires strong ambition and extremely high self-discipline.
In many cases, people who have practiced hard for many years have no magic power, and no matter how hard they understand, it is difficult to break through the barriers. This will greatly affect the confidence and mentality of the immortals when they practice, and then make those immortals slack off and delay. Regarding enjoyment and so on... Sometimes, even if a little obsession persists, the immortal will run wildly on the wrong road for thousands of years without even noticing it. Outsiders can't see it and can't make any suggestions.
This is not the case with Shinto practice.
The practice of Shinto starts from the authority of gods as the foundation, expands step by step, and deepens bit by bit. Every step is step by step.
Whenever the gods exercise their authority correctly, they will receive corresponding feedback from heaven and earth. Therefore, when the gods are practicing, they can more truly perceive the feedback from heaven and earth, allowing them to more truly grasp the progress of their own practice.
However, the problem with Shinto is that not all gods can grasp the nature of their authority, which makes it easy for many gods to go astray on the path to Shinto.
Furthermore, Shinto is based on authority. When authority spreads, it is more likely to cause disputes with other gods. Even some gods who are gentle and pure in nature will inevitably be affected by their own authority. And the great anger-for example, when a person is about to die, he appeals to a certain god for survival.
At this time, the gods in charge of life and the gods in charge of death often have conflicts over the person's life and death.
The gods may not care about a person's life or death, but what about the life and death of a city?
To put it more simply and straightforwardly, if we compare spiritual practice to doing experiments, spiritual practice relies on various flashes of inspiration to obtain the correct results. Two spiritual practitioners will not care about who comes first and who comes last. Conflicts arise, and Shinto practice relies on the simplest and most direct exhaustive method to find the final correctness. At this time, two Shinto practitioners facing different experiments will argue about who should use the same consumables and who should use them. Conflict arises when used first.
As far as Ao Bing is concerned, with the help of the panel, everything will become clear when he sees it, and when he understands it, he will understand it, and when he understands it, he will become refined. His cultivation on the immortal path will naturally be smooth sailing.
But similarly, with the Great God as his teacher, he will not encounter difficulties in practicing the Shinto.
And whether it is the gods on the side of Wude Xingjun or the gods who later prefer saints, when they want to test the Great Heavenly Lord, the best way will naturally be through Ao Bing - in this way, The conflict between Ao Bing and other gods will become more intense. Therefore, it is natural for Ao Bing to seek to seize certain powers.
"It's so sad." Ao Bing was confused, "Why can't we choose the immortal way and the divine way together?"
"Obviously in the previous era, there was no difference between immortals and gods."< br>
...
At this time, Xibo Hou Jichang has also returned to Xiqi.
In the palace, everyone asked Ji Chang how he escaped back. Ji Chang naturally told him everything he saw and heard along the way.
In the meantime, of course, the "God of the Yellow River" and Lei Zhenzi are mentioned.
Especially the god on the banks of the Yellow River, that is, Ao Bing, because this is the life that Xibohou won by himself, rather than the help of others, so when Xibohou mentioned this, he was also very colorful. .
When everyone heard this, they were naturally filled with emotion.
After all, the authority of the god on the bank of the Yellow River involves things like ‘heaven’.
As for the sacredness of the past and present, which one can touch the concept of "heaven", which one does not represent ancient and powerful?
Xiqi is a place where immortals and gods are respected, as well as heaven and earth.
Jichang, Hou Jichang of Xibo, can completely use his mortal wisdom to make such a god bow his head. What kind of honor is this?
"My son can win against such a god, which shows that I, Xiqi, am protected by heaven and earth. This matter should be publicized." Taijiang, Xibohou's grandmother, couldn't help but sigh.
"It's a pity that the god came and went in a hurry and didn't want to leave his name. Otherwise, we would build a monument and a temple for him, and maybe we could also lure him to Xiqi, so that the whole Xiqi Qi, all received his protection.”
Afterwards, Xibohou finally mentioned his situation in Chaoge and the death of Boyikao.
Listening to Xibohou’s words, Taijiang and the others naturally felt extremely sad and did not mention it.
The ministers under his command were also extremely angry.
San Yisheng and Nangong even said bluntly that they asked King Wen to raise Xiqi's 400,000 elite soldiers and take advantage of the fact that nearly half of the Yin and Shang princes had rebelled to kill Chao Ge and demand an explanation from Emperor Xin.
Ji Chang thought about the conversation between himself and Emperor Xin in Chaoge, and also thought about the various situations of the Yin and Shang Dynasties that he had seen along the way. He knew in his heart that with the current strength of Xiqi, even the Yin The Shang princes rebelled and were no match for the Yin Shang, so they scolded all the officials and suppressed the idea of raising an army.
At this time, Ao Bing, who was far away in the East China Sea, also knew that Ji Chang had returned to Xiqi.
On the panel, the settlement of the third legend of heroes has been completed.
(End of this chapter)