As a concentrated embodiment of the ideology of the primitive ancestors, mythology condenses the thoughts and feelings of the ancestors about themselves and the outside world, and contains strong emotional factors. These mythological images have been fixed in history, flowed through cultural accumulation, flowed in the hearts of generations, and always lost no time in expressing themselves in the literature of later generations through various forms. The above mainly adopts the archetypal theory in modern literary criticism. In other words, the significance of mythology to literature is not only that it is the material of writers, but more importantly, those works that consciously or unconsciously use mythological archetypes can lead the author or reader into the deep emotional experience that the ancestors had, so as to relieve the pressure of reality and transcend the ordinary world.

The significance of myth as an archetype is more important than its significance as a material. When Qu Yuan was repeatedly attacked in the real world and was miserable, he resolutely turned to the ancient mythology: the dragon and the phoenix married each other, roamed the heavens, and begged for women in all directions. It is the immense power of the mythical world that allows him to transcend the real world, support his personality, and soothe the wounds of his soul.

At the same time, some of the imagery abstracted and summarized by Lisao has become a solid mythological archetype due to its deep mythological background and Qu Yuan's creative refinement, which has been passed on from generation to generation of writers in the history of Chinese literature. Pu Songling's "Strange Tales from Liaozhai" not only regards mythology as material, but also as all spiritual sustenance, a rejection of this unfair world and a conversion to mythological feelings and mythological worlds. As Carl Jung put it, "A man who speaks with primitive imagery speaks with the voices of thousands of people at the same time." …… It transforms our personal destiny into the destiny of humanity, and it awakens in us all those benevolent forces that guarantee that humanity can survive the long night at any time. It can be said that works such as Qu Yuan and Pu Songling embody the essence and power of mythological archetypes. ”

"The colorful myths of ancient times are the echoes of ancient history, which truly record the magnificent fantasies, tenacious struggles and faltering footprints of the Chinese nation in its childhood. Similarly, as the cultural source of the Chinese nation, it has greatly influenced the formation of the national spirit and its characteristics.

First of all, ancient mythology embodies a deep sense of distress. Human beings originated in a vast area centered on the Yellow River Basin. 3,000 years ago, in addition to the continuous floods and droughts, the Yellow River basin also distributed a lot of dense forests, shrubs and swamps, in which a variety of poisonous snakes and beasts breeded.

In order to survive and develop smoothly, the ancestors had to experience the difficulties of reality and make unremitting efforts with hope. For example, in the myths of Nuwa, Yi and Yu, all depict the terrible situation of human beings with considerable weight, and the divine protagonists can face up to the disasters of reality and overcome natural disasters through perseverance and hard work and struggle. The myth emphasizes the realistic spirit of the gods who worked tirelessly, reflecting the profound experience of the ancestors of the suffering of reality.

Secondly, ancient mythology has a clear sense of welfare and love for the people. Caring for and respecting the lives of the common people is the consistent spirit of Chinese culture, and the so-called "great virtue of heaven and earth" reflects this kind of thinking. Ancient Chinese mythology not only shows the harsh living conditions of human beings, but also creates some protective gods for human beings, such as the aforementioned Nuwa and Houyi. In addition, there are some mythological images such as dragons, phoenixes, etc., "seeing the world is peaceful", and their appearance brings auspiciousness and comfort to people. The consciousness of rebirth also includes the cherishing of individual life and the desire for the continuation of life.

In addition, the legends of "the country of immortality", "the people of the immortal", and "the medicine of immortality" in the "Classic of Mountains and Seas" also illustrate the value of human life in Chinese mythology. Ancient mythology also shows the affinity between nature and man, which is actually also a sense of well-being.

For example, the two goddesses of the mother of the sun and the moon, Xihe and Changxi, not only have to control the entry and exit of the sun and the moon, "think it is obscure", reconcile the yin and yang, wind and rain, but also "respect the time of people", so as to facilitate the production and life of human beings. Another example is the arrival of the spring god Jumang, "the anger is prosperous, the yang energy is vented, the sentence is finished, and the cute person is reached", which has brought good hope to mankind. These are the embodiment of people's desire to live in harmony with nature, and in essence, the hope for the protection and development of life. ”

"The Yellow Emperor and the Yan Emperor were the leaders of two large tribes active in the Central Plains, rising from Jishui and Jiangshui not far apart, respectively, and the two emperors had serious conflicts in the process of developing eastward. The "princes" and "cultivators" mentioned in this myth are obviously from the association of later generations of Confucians. However, the Yellow Emperor and the Yan Emperor did have a brutal war in the field of Hanquan, and the battlefield at that time was described as "bloody and drifting" in the "New Book of Yiyang". And the Yellow Emperor was able to drive bears, skews and other fierce beasts to participate in the battle, adding a magical color to this war. These beasts may have been the totems of certain tribes, representing different tribes who followed the Yellow Emperor into battle. The Battle of Hanquan ended with the victory of the Yellow Emperor, which led to the fusion of the Yan and Huang tribes, from which the Chinese nation was formally formed and developed into a major component of the Chinese nation. This myth is actually a record and explanation of a historical event.

After the convergence of Yan and Huang, another famous battle took place between the Yellow Emperor and Chi You. Chiyou belonged to the Miao tribe in the south, and he had 81 copper-headed and iron-fronted brothers, which may imply that their army was already equipped with metal armor, and some documents mention that Chiyou smelted metal as weapons, which is in line with the development of metallurgy at that time. This battle was very fierce, involving the gods of the wind and rain, and the weathers such as wind, rain, drought, and fog also became sharp weapons for attacking each other. These two myths not only involve ancient prayers for rain and witchcraft to stop rain, but also involve some inventions of great cultural significance, which are rich in connotation.

It was in the two wars of internal annexation and external resistance that the Yellow Emperor showed his might and established the image of the Yellow Emperor as the ancestor of the Chinese nation. Out of love for the ancestors of the Chinese nation, later generations attributed many inventions and creations in cultural history, such as cars, pottery, wells, tripods, music, bronze mirrors, drums, etc., to the Yellow Emperor or the Yellow Emperor's courtiers. In mythology, the Yellow Emperor has become a humanistic ancestor who is good at invention and creation. ”

Legend has it that Cangjie was born with "double eyes and four eyes". For those who have heavy pupils, there are only 8 people recorded in Chinese history books, Yu Shun, Cangjie, Xiang Yu, Chong'er, Gao Yang, Lu Guang, and Yujuluo. and Li Yu. According to legend, Cangjie "started to write a deed to tie the rope on behalf of him". Before that, people knotted ropes, that is, big things tied a big knot, small things tied a small knot, and connected things tied a chain of knots. Later, it developed to use a knife to carve symbols on wood and bamboo as a note. With the development of history, the gradual progress of civilization, the complexity of things, the variety of famous objects, the use of knots and carved wood, far from being able to meet the needs, this has an urgent need to create words. The Yellow Emperor was a period of more inventions and creations in ancient times, when not only silkworm breeding was invented, but also boats, cars, bows, mirrors, and pots and retorts for cooking rice. Cangjie's characters are all made according to the shape of all things. For example, the Japanese character is hooked according to the appearance of the sun's red circle; The word moon is drawn in the shape of a crescent moon; The herringbone is drawn looking at the silhouette of a person...... Cangjie's first writing was later known by the Yellow Emperor, and he was greatly moved and gave Cang the surname. It means "one person on the king, one person under the king". ”

"So far, I only remember so much, what else does the patriarch want to know?" the military said for almost half an hour, and he was about to dry his saliva. Who would have thought that Zhao Ming would not get tired of it, and he really couldn't say it anymore, so he could only shout to stop.

"Where will the ancient ruins be?" Zhao Ming asked a very strange question, which was very strange.

"As far as I know, Shennongjia!" the military thought for a while before replying.

"Okay, I'm going to take a few people to Shennongjia tomorrow. The old man has just used the power of the ancients to improve himself, and I also want to find the power of the ancients!" Zhao Ming made a great determination, it seemed that he was not satisfied with his own strength, and wanted more powerful power.

Yun Tian saw that there were more people patrolling around, and he couldn't stay here for long. originally wanted to assassinate Zhao Ming, but when he heard Zhao Ming's plan, he temporarily dispelled this idea. So he withdrew from the courtyard of the Zhao family and ran home.

When I returned home, I didn't go to sleep, and with Yuntian's strength, I didn't need to sleep at all. He began to take out a pen and paper to record his experience of cultivating spiritual energy, so that he could hand it over to Li Wen and Hu Ting tomorrow. In the end, he still owes Li Wen a favor, if it weren't for him, he might not have a chance to be reborn.

After an all-nighter, I finally finished writing an entire experience. It can be said that Yuntian accepted them as apprentices. In the original cultivation realm, no one had ever enjoyed such treatment. How many people squeezed up to apprentice, but they were all rejected by Yuntian.

The next morning, Chen Shi knocked on the door very politely and shouted to Yuntian: "Tian'er, it's time to get up and eat." ”

Yun Tian opened the door and greeted Chen Shi politely. Seeing the living room, Chu Fangyao and Chu Fangya were already sitting at the dining table, and even their father Chu Gang was there. But there was already breakfast on the table, so why didn't the three of them eat it with their hands? Could it be that he was waiting for him to get up alone?

Yun Tian was embarrassed to come to the table, and after greeting everyone, he asked, "You don't have to wait for me, you eat first!"

"That's not good, you haven't been here for so long, why don't you have to eat with the family when you come back this time. No matter where you go in the future, you must tell us, otherwise we can only do it in a hurry. Chu Gang spoke very politely, and he didn't mean to blame Yun Tian at all.

This made Yun Tian very embarrassed, and he touched the back of his head in embarrassment. I want to say it, but they don't know the truth. But they can't tell them the truth, otherwise the loss of their son will be a big blow to them.