Chapter 62 Donghuang and Jiuge
‘Meet each other? '
Looking at this new Dao Fruit fragment, Chu Tai was a little surprised. It is different from [Zhaoguang], [Chaoguang] and [仵zuo]. It is impossible to obtain complete knowledge by mastering the Dao Fruit fragments. , the power contained in it can only be obtained through absorption.
As for the reason, it lies in the particularity of the power of [Physiognomy].
In Chu Tai’s observation, as long as he absorbs the fruit fragment of [Xiangmian], his spirituality will be greatly increased in observing the future, and he will gain some passive divination abilities similar to talents. .
At the same time, you will get a lot of information about physiognomy and some divination methods for predicting the future. After writing down the characteristics of the former, you can barely follow the gourd and search accordingly, while the latter needs to cooperate with another item obtained after absorbing [Physiology] The talent is "gaining Qi".
According to Chu Tai's perception, the "Qi" brought about by [Physiognomy] is somewhat different from "Qi" in the popular sense, and is more consistent in nature with another thing called "Yuan" thing.
【Physiognomy】You can be very keenly aware of the relationship between people through "Guan Qi", see the compatibility between different people, and you can also easily remember everyone you have met. people, and through divination and rituals, perceive the intersections between those people in the past, present or future.
To put it simply, this is a Tao Fruit fragment that has little improvement in its own strength, but has very special attributes and abilities.
Chu Tai's mind relaxed slightly and he looked inside at the Donghuang Bell in his mind.
Now Chu Tai has a lot of Dao fruit fragments in his hands, or has come into contact with them. Except for the lack of prerequisites, incompleteness, not completely stabilized, and the alienated true energy left by the Taoist.
The remaining Dao Fruit fragments and related information have corresponding locations around the Donghuang Bell.
Speaking of which, Chu Tai has also studied the aura around the Donghuang Bell over the years. Based on the word Donghuang that he saw the Taoist shouting when he obtained the ability of [Tongzi], the Dao Fruit Fragment, he will It is called Donghuang Bell.
Based on the eight or nine illusory figures beside the Donghuang Bell, it is suspected that these auras may correspond to the Jiu Ge divine system in his previous life memory, or the Chu Di divine system.
Of course, the Jiuge God System here does not simply refer to Donghuang Taiyi, Yunzhongjun, Xiangjun, Mrs. Xiang, Da Siming, Shao Siming, Dongjun, Hebo, Shangui He Guoshang these ten gods.
It is the symbolic meaning derived from these gods. After all, the concepts of some gods in the Nine Songs and Ten Gods system are too narrow or repetitive. If they are really arranged, there will inevitably be a relationship between high and low, and they will not surround the Donghuang Bell. Basically, they will remain the same. a height.
The figure that is extremely clear and pure, glowing with the clear precious light that unites all things, and contains a dense and majestic aura of heavenly power, may refer to Donghuang Taiyi himself.
The one on the edge that carries all things, is as dignified as a mountain, and is as virtuous as earth may be Hou Tu, or concepts such as big landowners. Concepts such as mountain ghosts, palace landowners, and wild landowners should be covered by it.
The one with great power, bright and vast, and thousands of rays of light flowing down may be Dongjun, symbolizing the sun and light. The evidence is obtained from the Taoist Fuguang [Dawn] and [Chaoguang] The information about these two Dao Fruit fragments is attached to this figure.
What followed was a figure that he couldn't tell at first whether it was one or two figures, entangled with each other, twisted and intertwined.
Now, Chu Tai suspects that it is Lord Xiang and Mrs. Xiang, but the core concept symbolized by the two should not be Xiangshui, but concepts such as fate, entanglement, love, and fate.
Perhaps these two people also overlap with the concepts of destiny of certain gods. The evidence is that the newly acquired [Physiognomy] is anchored under these two shadows.
The remaining Hebo should overlap with concepts such as Dashui, and has a certain symbolic meaning of flow, tracing, and returning to the source.
Shao Siming should be life, but the specific expression and actual symbolic meaning cannot be determined for the time being. Da Siming is the god of death and the god of the underworld. In addition to controlling death, the concepts of national mourning, forced death, soldier's death, water death, drowning, death on thorns, death in summer and other evil concepts should also be assimilated by him. This is one of the evidences. It was [仵zuo] who was hiding under the figure that Chu Tai suspected was Da Siming.
But now there is a problem.
‘Why are [Tong Zi] and [Wandering Man] hanging on to the figure suspected of being Yun Zhongjun? Is there any connection between the two, or is there something I don’t know about the final direction of [Boy] and [Wandering Man]? ’
‘Also, according to the original Chu mythology, Shao Siming and Da Siming should also be part of the gods of the various divisions. Can they really be divided separately? ’
‘Finally, is there any connection between the Chu State in this land and the Chu land in my memory of my previous life? ’
There were so many distracting thoughts in his heart that Chu Tai couldn’t sort them out for a while. He closed his eyes and waited for his mood to calm down a little. Guo Shan beside him had already handed over the water.
Chu Tai waved his hand, indicating that he didn't need it. He raised his head and was about to speak when he suddenly realized something was wrong.
He looked Guo Shan up and down. Although he knew that Guo Shan had a special physique in the past, otherwise he would not have been able to grow so tall despite being born with deficiencies and suffering a lot of hardships. It can independently absorb the vitality of the underground, condense and cultivate the evil spirit and the miscellaneous energy of the remains and bones.
But Chu Tai really doesn’t know what his specific constitution is and what abilities he has.
Just now, Chu Tai spied a lot of the information recorded in [Physiology] when it was determined. Even if he didn't absorb it, he also memorized many of the features of the physiognomy.
Now compared with Guo Shanyi, the more I look at it, the more something is wrong.
Guo Shan's appearance can barely be called handsome, but because of his honest and honest personality, coupled with his silly behavior in the past, people always overlook some of the characteristics of his appearance.
Now, Chu Tai observed carefully and found that Guoshan's facial features and three stops have their own characteristics and are relatively independent. In particular, the upper stop has a certain sense of separation from the middle and lower stops.
In the records of [Physiognomy], this is usually a manifestation of the ancestors’ virtues gathered in the body. Looking at the position of his facial features, Chu Tai vaguely guessed that this guy’s ancestors may have had some capable people, and his abilities were even Remain in the blood.
After being passed down from generation to generation, it appeared again in Guoshan’s generation.
‘Perhaps it has appeared since his father’s generation? ’
Chu Tai recalled how Wang Lan had people take away the remains of Guo Shan's father, and he also had some doubts about which generation the bloodline awakening began.
Seeing Chu Tai thinking again, Guo Shan stood on the side and said nothing. He just waited and waited. The sound of firecrackers below disappeared, and then he asked.
"Master?"
Chu Tai turned around, calculated the time, and then took Guo Shan to collect the needed vitality and prepare for the next day.
The content of the physiognomy is purely made up.
(End of this chapter)