Chapter 237 Incense Shinto, City God System
In Ao Bing’s vision, the Dragon Territory is a place to collect incense and will power, and in the future it should be dominated by mortals.
However, although most of the spiritual energy of the Dragon Realm has been dissipated, the remaining spiritual energy is still sufficient. It is just that it cannot support the immortals, but it is still no problem to support some monks.
In other words, the way of cultivation in the Dragon Realm has not been cut off, and monks can still practice. However, after becoming an immortal, if you want to continue to become stronger, you must leave the Dragon Realm and go to a higher dimension.
But no matter what, the future trend of Long Domain will be dominated by mortals and supplemented by monks. Because there are too many mortals, it is impossible to transform them all into monks. We can only choose the best ones.
The good ones become monks, and the bad ones can only continue to become mortals unless something unexpected happens.
If the people in Dragon Domain were all mortals, there would be no problem. But some people are monks, and some people are mortals. In addition, the Dragon Realm is full of spiritual energy, which can easily breed monsters, so the problem is huge.
Mortal humans are weak, but monks and monsters are powerful. If they harm others, how can mortals protect themselves? In other words, if the strong persecutes the weak, how should the weak resist?
It is human nature to bully the weak by the strong. Unless everyone is a gentleman and everyone is a Yao and Shun, this kind of thing is unavoidable and will happen no matter who is under the rule.
Ao Bing doesn’t think that under his own rule, he can prevent the strong from bullying the weak.
As for monsters harming people, it is just like wolves eating sheep, and big fish eating small fish. It is all instinct. Unless they are educated with morality from the beginning of their birth, there is no way to prevent this from happening.
But to educate monsters, to put it lightly, Ao Bing couldn't even educate humans, so how could he have the extra energy to educate beasts and monsters.
Spirit, that is, the predecessor of monsters, flowers, birds, fish, insects, and wild beasts are nourished by spiritual energy. If they are lucky enough to open their spiritual wisdom, they can be called spirits.
If a spirit has not eaten flesh and blood since its birth, and has been collecting the spiritual energy of heaven and earth, and the essence of the sun and moon for practice, then it is a natural spiritual beast, and it is expected to be an immortal in the future, so it is ominous to kill it.
If a spirit cannibalizes people and collects the flesh and blood of all spirits for cultivation, then it is a monster in the eyes of the world. It is a member of the devil. Killing it may not bring merit, but it will definitely increase your luck.
The term "demon slaying" in later generations mostly refers to monsters, rather than real demons and demons.
Spiritual beasts will not harm people, but monsters will. There is a saying that once you start eating people, you can't stop eating them.
Even if most of the aura of Dragon Realm is dissipated, it is still extremely strong. The deep mountains, old forests, ancient ponds and swamps will inevitably breed a large number of spirits.
Who can guarantee whether the spirits are good or bad?
It can only be said that there are good and bad, not all bad, but not all good. But even if only one tenth of the spirits are bad, it will still be a disaster that is difficult to contend with for mortals without cultivation.
Harmful monsters and evil monks are unavoidable even in an era where all monks are present, let alone an era where mortals are the main ones?
When Ao Bing decided to let mortals dominate the dragon realm, he was thinking about how to solve this problem.
He thought about it for a long time and finally came to the conclusion that it was necessary to formulate perfect rules, that is, laws, to restrict the behavior of monks.
Based on the law, this is the foundation of stability. Ao Bing came from later generations and knew this truth very well. Although strict laws cannot completely eliminate evildoers, they can greatly reduce the occurrence of vicious incidents.
Of course, it is not enough to have a perfect law. We also need strong execution to truly make the world feel the majesty of the law.
Only in this way can potential criminals be deterred so that they dare not do evil and turn the malice in their hearts into reality.
It is not difficult to make laws. What is difficult is how to enforce them and who to enforce them. Both monks and monsters have magical powers. Mortal laws may be able to control them, but how can they be caught and made to obey the law?
Let mortals catch monks and monsters, isn't that simply sending them to death? The more people there are, the more excited the other party is, and what’s the benefit of taking the initiative to deliver it to your door? This is great, it saves you the trouble of arresting people everywhere.
It is obviously not advisable to let mortals deal with monsters and monks. For this reason, Ao Bing thought about it and finally came up with a way.
That is to open up the incense and fire shrine, establish the city god system, and canonize the mountain god, land and water god.
Mortals cannot deal with monsters and monks, but incense gods who also possess cultivation can.
Moreover, after the incense Shinto was opened, there was a reason to collect the incense wish power. Gods protect mortals, and mortals repay with their wishes, which is reasonable!
The government has a city god, the county has a city god, the county has a county god, and under the county there are minor gods such as land, mountain gods, and water gods.
One land, one god, one mountain, one water. While enjoying the sacrifices of the villagers, they are also protecting the villagers and preventing them from being harmed by monsters and monks.
The land, mountain gods, and water gods are all under the jurisdiction of the City God. If you encounter a strong enemy, you can go to the nearby City God Temple for help.
The City God is the lord of a land. He not only controls all the mountain gods and lands within his jurisdiction, but also manages all the spirits. At the same time, he also has the power to supervise the monks.
This is the incense Shinto envisioned by Ao Bing. It is based on the power of incense and wishes to create a city god system to manage the monks, spirits and gods...
If in the future, he can extend his tentacles into the netherworld. The realm can further expand the authority of the City God and grant him the power to judge Yin and Yang.
After death, people do not go to the Netherworld first, but go to the local City God's Temple. After being judged by the City God, they are then sent to the Netherworld. It has to be said that Ao Bing's city god system is quite advanced. This is a system derived from the completion of the Netherworld Underworld system in later generations. Its purpose is to reduce the work pressure of the Netherworld Underworld.
But now, the underworld of the underworld has not yet appeared, and Ao Bing has taken the lead and created the city god system, the product of the consummation of the underworld.
It’s too advanced, more than one version ahead. It can be seen from this that Ao Bing established the city god system for more than just monitoring monks and monsters.
He has a deeper purpose, which is to use the City God system as a seesaw to gain access to the power of the Netherworld.
Although the underworld has not been established yet, the establishment of the underworld is a general trend and will happen sooner or later. If you don’t do it now, someone will do it in the future.
Since someone must establish the underworld, why can’t this person be Ao Bing?
Of course, Ao Bing also knew that he was not familiar with the place in the Netherworld, and he had no support from any force, so trying to establish an underworld was nothing more than a dream.
But who stipulated that the establishment of the underworld must start from the netherworld? Starting from the human world is the same.
After all, the underworld is different from the six reincarnations. The six reincarnations can exist independently, but the underworld is different. Its existence is completely dependent on the human world.
The rules of the underworld are to judge the dead based on their merits and demerits during their lifetime, and then decide their next life.
This function of the underworld is not only manifested in the underworld, but can also be manifested in the human world. It's just that after death, the soul must go to the Netherworld, which makes the underworld to be established in the Netherworld.
Ao Bing could not change the fact that the underworld was established in the Netherworld, but he could make the functions of the underworld manifest in the human world in advance.
As long as he firmly grasps the function of the underworld, no matter who builds the underworld in the future, they will not be able to bypass him.
If you don’t invite him to take charge of the Netherworld Underworld, the functions of the Underworld will not be reflected. So what is the significance of establishing this Underworld?
This is Ao Bing's purpose in setting up the City God system. Regardless of whether he can open up a situation in the Netherworld, he should first take the functions of the underworld into his hands.
In this way, in this battle of the underworld, he will be in an invincible position and will never lose.
...
The city god system was established in order to gain access to the divine power of the underworld. The purpose of canonizing mountain gods, land gods, and water gods is to gain access to the power of canonizing gods.
Female gods are the basic authority of the Emperor of Heaven. No matter how small the throne of the Mountain God, Water God and Land is, as long as Ao Bing can seize it, he will also seize part of the power of the Heavenly Emperor and have the right to be a god.
Sitting on the authority of the Emperor of Heaven and holding the power of being a god, when he goes to heaven in the future, he will definitely be indispensable for the supreme position of heaven and earth.
At the same time, mountains and rivers are the foundation of the ancient land. If Ao Bing becomes the emperor of the earth in the future, he will have the power to enshrine the land of mountain gods and water gods in his hands, which will undoubtedly help him consolidate his power.
It’s a joke, the emperor is so majestic, if he can’t even enthrone the land of the mountain god, then what kind of emperor is he? How different is he from a puppet?
Just opening up the incense and fire shrine, establishing the city god system, and canonizing the land of the mountain god and water god can solve the problem of managing the monks, and can also help him get involved in the power of the Netherworld and the Emperor of Heaven.
Ao Bing has no reason not to do this kind of thing. Not just do it, but try to do it the best you can.
Therefore, Ao Bing returned to Longzhou this time to use the power of accelerating time in Zhoutian World to help him perfect his ideas and completely develop the Incense Shinto and City God system.
By the way, the accompanying system of Incense Shinto, that is, the official system, has also been completed.
There is a difference between humans and gods. Shinto can only manage monks and dead people, but not living people. If you want to govern the Dragon Territory, you still have to rely on officials.
The so-called official system is not difficult to understand, which is to condense the destiny into the destiny of the country, and then divide the destiny of the country into the destiny of the officials, allocate them to officials according to their official positions, and provide varying degrees of protection for officials to prevent them from being raped by monks or monks. The monster was harmed.
Official luck protects the body and is hard to be harmed by ghosts and gods. After becoming an official, let alone monks and monsters, even if gods and immortals come, they must stay away and dare not conflict with them.
This move is intended to enhance the status of officials and prevent them from being interfered by external forces when enforcing the law.
At the same time, the official way is still the foundation of Shinto. After all, there are only a few monks who want to become gods, so most gods still have to choose from mortals.
The conditions for a mortal to become a god are simply to benefit someone or protect someone during his or her lifetime. After death, he will receive merit and incense and be named a god.
As for these two conditions, it is undoubtedly easier for officials to achieve them than for ordinary people. Basically, capable and conscientious officials can benefit one party.
And they are the reserves of God. When he was alive, he was an official and brought good fortune to a place; after death, he became a god and he protected a place.
Because most gods have to be selected from officials, the official way is called a derivative system of Shinto.
(End of this chapter)