Although the C-level ability is powerful, the so-called immortal separation is only because it is too powerful, so it surpasses everything in reality, so it is called the immortal separation. And in the realm of supernatural abilities, the gap between the truly recognized immortals actually appears between B-level and A-level.

Just like the current Wu Ling, once the ability enters the B rank, in addition to the enhancement of energy, the body is further strengthened. Every cell in the body has the function of automatic memory, and only in this case can the supernatural person be truly reborn.

Therefore, even if Wu Ling did not destroy the body of Liejin last time, it is impossible for Liejin to be resurrected in the end. And even if it is a real B-level or even A-level super powerhouse, it is very difficult for them to resurrect, first of all, the need for energy.

It takes nearly a year for an ordinary person to be born from scratch, let alone a more powerful super powerhouse. Although these strong men do not say that they are one-handed, they can destroy the planet with a wave of their hand. But if the energy of the entire body completely explodes in an instant, the destruction of the planet is really nothing.

Therefore, once they reach the B-level or above, they themselves can be equivalent to a small planet, and they want to completely conceive such a body. The amount of energy required is absolutely enormous, and this kind of energy is simply unbearable for ordinary people.

Therefore, although they have such an ability, few ability organizations will play like this, because if they want to resurrect a super strong person, then some organizations that are not too strong estimate will not be able to succeed if they consume all their resources. The cost is so great that few people do it.

Most will opt for natural restoration. And if you want to recover naturally, don't think about it without hundreds of years. Therefore, although it is possible for B-level and above to be reborn. Even the ability to be almost immortal, but no one will deliberately trouble others. Although it is more difficult to fall, it is really not too difficult to make the other party unable to recover for hundreds of years.

Wu Ling didn't know this, so he thought that once he reached the C level, his body would have the possibility of being reborn with blood, and let his body evolve further. This is simply impossible, and the reason why he has such a situation is actually because his body is strengthened by energy all the time.

Because after all, the reason why the Adeptus are divided into so many levels. There is a clear division of level by level, and the strength is further improved. The reason why this is the case is not because the Alien can gain other ethereal abilities when they evolve, in the final analysis, the Alien is just a development and application of their own abilities.

Everyone's body is powerful, and it has even been said that there is a universe in a person's body.

Just like in ancient times, the Yellow Emperor once said in the Inner Canon that the human body and the universe are actually the same.

It is now generally believed in academic circles that the main part of the Neijing was written during the Spring and Autumn Period and the Warring States Period. There were some additions in the Qin and Han dynasties, which were later sorted out and adapted by Tang and Song scholars. However, some scholars compare Neijing with the medical thought of the famous folk physician Chun Yuyi in the early years of the Western Han Dynasty and the important academic works of the Western Han Dynasty, Huainanzi and Spring and Autumn Fanlu, and find that the medical theory of Neijing is roughly equivalent to or slightly higher than that of Chun Yuyi, and philosophically it has a closer connection and extremely close thinking level than Huainanzi and Spring and Autumn Fanlu. Therefore, it is believed that the main part of the Neijing should be from the middle and late Western Han Dynasty, rather than the Warring States period or earlier. We generally agree with this view.

Based on long-term medical practice, Neijing summarizes the basic medical theories and treatment principles that are relatively systematic and complete, and have the characteristics of our national medical treatment. These basic theories and principles. It has not only guided the development of medicine in China since the Qin and Han dynasties, but also become the fundamental criterion followed by the theory and diagnosis and treatment of traditional Chinese medicine. And it still effectively guides the practice of TCM today. In addition to medicine, the Neijing records many other aspects of scientific achievements before the Qin and Han dynasties. Including astronomy, calendar, meteorology, geography, psychology, biology, etc., the content is very rich.

The natural sciences of ancient times, especially medicine and astronomy, were often closely combined with philosophy.

In this regard, the "Neijing" is particularly prominent. It consciously established medical theories on the basis of ancient naïve philosophy, and thus studied some major philosophical issues at that time, and summarized and expounded the advanced achievements of natural science from a philosophical perspective. As a result, Neijing has not only become a masterpiece in the history of science in China, but also occupies an important position in the history of philosophy. Therefore, it is necessary for us to put on philosophical glasses to see through the principles of the Neijing.

Yuan Qi - The materialist view of nature, the Neijing believes that the first element of the universe is "qi". It is said that in that vast universe, it is full of gas. Everything is formed by the transformation of gas, so qi is also called "yuan".

From the Yuan Qi, the five fortunes of gold, wood, water, fire, and earth and the two qi of yin and yang are differentiated, as well as the six elements of qi evolved from the two qi of yin and yang, namely the six qi of Taiyin, Shaoyin, Yin, Sun, Shaoyang, and Yangming, and then the sun, moon, stars, and the earth where human beings live. Under the action of the five fortunes of yin and yang, the atmosphere circulates, the nine stars hang brightly, and the sun and moon and the five stars run again and again. As a result, on the earth, there was the growth of yin and yang, the life and death of rigidity and softness, the light and darkness of day and night, the alternation of four seasons, and the shift of cold and heat. With all this, there is an infinite variety of things in nature, which are born and fail and never end. The qi mentioned in the Neijing is a very small particle of matter that is invisible to the naked eye.

It is formless, formless, unpredictable, but it is not nothing, but can be perceived by people. For example, weather, earth, wind, cold, heat, dryness, humidity, fire, and the "health of the internal organs" in the human body, etc., there are many types, too many to mention. Concrete things can be directly derived from qi, because qi itself is a material entity, qi and matter are unified, and there is only a difference in form between qi and matter, but no difference in substance.

The Neijing believes that qi is not dead, but full of vitality. The natural world, which is made up of qi, is always in constant motion and change. All things vary in form, character, and law of motion. But they are all driven by qi without exception. For example, the Neijing believes that the changes in astronomical meteorology are rooted in the rise and fall of weather and earth's atmosphere. "Su Q. The "Six Micro Principles" says: The weather has the effect of sinking downward. The earth qi has the ability to rise upward, so the qi rises and falls. It has caused the interconnection, mutual influence and mutual penetration between heaven and earth. When the earth rises to the sky, it becomes the weather, and then it descends again; When the weather falls to the surface, it is converted into earthly atmosphere, and then it rises again. This is how the atmosphere circulates between heaven and earth, resulting in various meteorological changes such as wind, rain, sunshine, cloud, cold, heat, dryness, and humidity. The life and death of everything in nature is carried out in the rise and fall of the atmosphere between heaven and earth.

The functional activities of the various organs of the human body are also driven by qi. Qi is not only one of the basic forms of matter that maintain the life activities of the human body, but also the source of power for the functions of the human body. The Corpse. The "Camp Health Association" says: The righteousness in the human body is generated from the water valley diet. Food is cooked in the stomach and turned into subtle gas. From the spleen to the lungs and all the viscera. Those that are clear are "camp qi", and those that are turbid are "guard qi". The camp qi travels in the meridians, and the guard qi travels outside the meridians. The qi of the camp guards travels along the meridians around the body, and ends up repeating, endlessly in the course of life.

It has the functions of warming the flesh, moisturizing the skin, and controlling the opening and closing of the stomata. When evil qi invades the human body, the guard qi will rise up and fight to protect the health of the body. Camp Qi nourishes the five internal organs, the limbs and joints. It enables the whole organism to exert its vital functions. The Corpse. The Evil Qi Hidden Mansion Disease Form says: The blood and qi that follow the twelve meridians and the three hundred and sixty-five meridians all reach the face and go to the five senses.

Those "essence and yang qi" go up to the eyes to form vision, those "other qi" go up to the ears and form hearing, those "zongqi" go up from the nostrils to form the sense of smell, and those "turbid qi" come out of the stomach and go to the lips and tongue to form the sense of taste. That is, the sensory ability of the eyes, ears, nose, and tongue also comes from the action of qi.

Everything in the universe is made up of qi. On the basis of the idea of movement and change under the control of gasification, the Neijing formed the theory of the mutual transformation of qi and form. Everything goes through the process of "growing and growing old". New things are constantly growing. From small to large, from small to strong; The old things are gradually declining. From growth to old age, to withering and death. Where there is a beginning. There must be an end; Where there is creation, there is destruction. Since tangible objects are incarnated, sooner or later they will die and perish. However, after the decay of tangible objects, they will decompose and revert into qi. Therefore, the "Neijing" says that "the instrument is scattered and divided", and the "instrument" is a tangible object, and when the "instrument" is destroyed, it is not reduced to nothingness, but to gas. The transformation of form and qi into each other also exists in the interior of tangible objects. After the gasification is formed, the gasification process still takes place inside the artifact.

Each tangible artifact forms a biochemical world. The transformation of form into qi, and the process of transforming qi into form continues to take place inside the object. For example, in the human body, "Su Wen. The Treatise on Meridians says that after food is digested in the stomach, it changes from tangible matter to essence, and then through the spleen, the subtle qi transformed by the water valley is transported to the whole body, and the nutrients supplement the consumption of various organs. This is a process of transforming form into qi and from qi into tangible objects. As stated in "Su Wen. According to the Tai Yin and Yang Ming Theory, if the spleen is sick and cannot be transported, then the muscles, bones and muscles will stop growing and lose their function because they cannot get the nutrients of the essence of the water valley. It can be seen that the muscles and muscles are transformed and maintained by qi.

Under the action of gasification, any tangible artifact has a certain connection with the external environment, which is manifested as the exchange of a certain substance. Inside, gasification causes the up-and-down movement of certain substances. It is this movement of lifting and exiting that makes the utensils inevitably go through a process of "growing strong and old", and finally destroying, dispersing into qi, and returning to the void. All tangible objects have a movement of rising and falling from beginning to end, and only when they are dispersed into qi will their own biochemistry cease. But when you return to the void qi, a new aggregation will occur and it will be transformed into a tangible object. The whole universe is such a never-ending process of movement from vapor to form and from form to gas. No matter what kind of utensils, whether it is human or beast, grass or wood, or other things, without exception, they are all in the general process of alternating the transformation of form and qi in the universe as a whole. The four types of movement are common to all tangible objects, but the difference is that the scale of their biochemical actions is large and small, and the time is long and short. There is a certain rule in the operation of the four. If these rules can be followed, the artifact will be able to maintain normalcy. Extend the days and years; Otherwise, you will suffer from disasters and die in the middle of the process. But for the invisible qi. Except for its transformation into tangible objects, it will no longer change into other forms and exist, let alone become nothing.

Modern science has proved that qi in nature is both physical and destructive. The Neijing regards the essence of the world as qi, which of course does not correspond to the facts. It reduces all changes in the world to the transformation of the two material forms, form and qi, and also simplifies the nature in all its forms. However, it should be affirmed that the Neijing applies the theory of qi, adheres to the principle of the materiality of the world and the eternal motion, and explains the universal connection and mutual transformation between things. It expounds the doctrine of the reciprocal transformation of gas and form. Isn't it the law of the immortality of matter? Although this may be just a germ of thought and a genius guess, it cannot but be said to be a great achievement to construct such a cosmology in such a distant era!

At present, the academic community generally believes that the main part of the "Neijing" was written in the Spring and Autumn Period and the Warring States Period, and there were some additions in the Qin and Han dynasties, and it was later sorted out and adapted by Tang and Song scholars. However, some scholars compare the Neijing with the medical thoughts of the famous folk physician Chun Yuyi in the early years of the Western Han Dynasty and the important academic works of the Western Han Dynasty, Huainanzi and Spring and Autumn Fanlu, and find that the medical theory of the Neijing is roughly the same as or slightly higher than that of Chun Yuyi. Philosophically, it has a closer connection and an extremely close level of thinking to Huainanzi and Spring and Autumn Dew, so it is believed that the main part of Neijing should be from the middle and late Western Han Dynasty, rather than the Warring States period or earlier. We generally agree with this view.

Based on long-term medical practice, Neijing summarizes the basic medical theories and treatment principles that are relatively systematic and complete, and have the characteristics of our national medical treatment. These basic theories and principles. It has not only guided the development of medicine in China since the Qin and Han dynasties, and has become the fundamental criterion followed in the theory and diagnosis and treatment of traditional Chinese medicine, but also effectively guides the practice of traditional Chinese medicine today. In addition to medicine. The Neijing also records many other aspects of scientific achievements before the Qin and Han dynasties, including astronomy, calendars, meteorology, geography, psychology, biology, and more. It's very informative.

The natural sciences of ancient times, especially medicine and astronomy, were often closely combined with philosophy.

In this regard. The "Neijing" is particularly prominent. It consciously established medical theories on the basis of ancient naïve philosophy, and thus studied some major philosophical issues at that time, and summarized and expounded the advanced achievements of natural science from a philosophical perspective. As a result, Neijing has not only become a masterpiece in the history of science in China, but also occupies an important position in the history of philosophy. Therefore, it is necessary for us to put on philosophical glasses to see through the principles of the Neijing.

Yuan Qi - The materialist view of nature, the Neijing believes that the first element of the universe is "qi". It is said that in that vast universe, it is full of gas. Everything is formed by the transformation of gas, so qi is also called "yuan".

From the Yuan Qi, the five fortunes of gold, wood, water, fire, and earth and the two qi of yin and yang are differentiated, as well as the six elements of qi evolved from the two qi of yin and yang, namely the six qi of Taiyin, Shaoyin, Yin, Sun, Shaoyang, and Yangming, and then the sun, moon, stars, and the earth where human beings live. Under the action of the five fortunes of yin and yang, the atmosphere circulates, the nine stars hang brightly, and the sun and moon and the five stars run again and again. As a result, on the earth, there was the growth of yin and yang, the life and death of rigidity and softness, the light and darkness of day and night, the alternation of four seasons, and the shift of cold and heat. With all this, there is an infinite variety of things in nature, which are born and fail and never end. The qi mentioned in the Neijing is a very small particle of matter that is invisible to the naked eye.

It is formless, formless, unpredictable, but it is not nothing, but can be perceived by people. For example, weather, earth, wind, cold, heat, dryness, humidity, fire, and the "health of the internal organs" in the human body, etc., there are many types, too many to mention. Concrete things can be directly derived from qi, because qi itself is a material entity, qi and matter are unified, and there is only a difference in form between qi and matter, but no difference in substance.

The Neijing believes that qi is not dead, but full of vitality. The natural world, which is made up of qi, is always in constant motion and change. All things vary in form, character, and laws of motion, but they are all driven by qi without exception. For example, the Neijing believes that the changes in astronomical meteorology are rooted in the rise and fall of weather and earth's atmosphere. "Su Q. The "Six Micro Principles" says: The weather has the effect of sinking downward, and the earth's atmosphere has the ability to rise upward. Therefore, the rise and fall of qi has caused the interconnection, mutual influence and mutual penetration between heaven and earth. When the earth rises to the sky, it becomes the weather. So they descended again; When the weather falls to the surface, it is converted into earthly atmosphere, and then it rises again. Heaven and earth are drawn to each other. The movement of ups and downs is cause and effect of each other, and this is how the atmosphere circulates between heaven and earth, resulting in various meteorological changes such as wind, rain, sunshine, cloud, cold, heat, dryness, and humidity. The life and death of everything in nature is carried out in the rise and fall of the atmosphere between heaven and earth.

The functional activities of the various organs of the human body are also driven by qi. Qi is not only one of the basic forms of matter that maintain the life activities of the human body, but also the source of power for the functions of the human body. The Corpse. The "Camp Health Association" says: The righteousness in the human body is generated from the water valley diet. Food is cooked in the stomach and turned into subtle qi, which is transferred from the spleen to the lungs and all the internal organs. Those that are clear are "camp qi", and those that are turbid are "guard qi". The camp qi travels in the meridians. Guarding Qi travels outside the meridians. The qi of the camp guards travels along the meridians around the body, and ends up repeating, endlessly in the course of life.

It has the functions of warming the flesh, moisturizing the skin, and controlling the opening and closing of the stomata. When evil qi invades the human body, the guard qi will rise up and fight to protect the health of the body. The camp qi nourishes the five internal organs, six internal organs, limbs and joints, so that the whole body can exert its life functions. The Corpse. The Evil Qi Hidden Mansion Disease Form says: The blood and qi that follow the twelve meridians and the three hundred and sixty-five meridians all reach the face and go to the five senses.

Those "essence and yang qi" go up to the eyes and form vision, those "other qi" go up to the ears and form hearing, and those "zongqi" go up from the nostrils to form the sense of smell. Those "turbidity" come out of the stomach and travel to the lips and tongue to form the sense of taste. That is, the sensory ability of the eyes, ears, nose, and tongue also comes from the action of qi.

All things in the universe are composed of qi, which is governed by gasification and moves and changes, and on the basis of this thought, the Neijing has formed the theory of the mutual transformation of qi and form. Everything goes through the process of "growing and growing old". New things are constantly growing. From small to large, from small to strong; The old things gradually decay, from strong to old. so that they wither and die. Where there is a beginning, there must be an end; Where there is generation. There will be destruction. Since tangible objects are incarnated, sooner or later they will die and perish. But after the decay of tangible objects. It will decompose and revert into qi. Therefore, the "Neijing" says that "the instrument is scattered and divided", and the "instrument" is a tangible object, and when the "instrument" is destroyed, it is not reduced to nothingness, but to gas. The transformation of form and qi into each other also exists in the interior of tangible objects. After the gasification is formed, the gasification process still takes place inside the artifact.

Each tangible artifact forms a biochemical world. The transformation of form into qi, and the process of transforming qi into form continues to take place inside the object. For example, in the human body, "Su Wen. The Treatise on Meridians says that after food is digested in the stomach, it changes from tangible matter to essence, and then through the spleen, the subtle qi transformed by the water valley is transported to the whole body, and the nutrients supplement the consumption of various organs. This is a process of transforming form into qi and from qi into tangible objects. As stated in "Su Wen. According to the Tai Yin and Yang Ming Theory, if the spleen is sick and cannot be transported, then the muscles, bones and muscles will stop growing and lose their function because they cannot get the nutrients of the essence of the water valley. It can be seen that the muscles and muscles are transformed and maintained by qi.

Under the action of gasification, any tangible artifact has a certain connection with the external environment, which is manifested as the exchange of a certain substance. Inside, gasification causes the up-and-down movement of certain substances. It is this movement of lifting and exiting that makes the utensils inevitably go through a process of "growing strong and old", and finally destroying, dispersing into qi, and returning to the void. All tangible objects have a movement of rising and falling from beginning to end, and only when they are dispersed into qi will their own biochemistry cease. But when you return to the void qi, a new aggregation will occur and it will be transformed into a tangible object. The whole universe is such a never-ending process of movement from vapor to form and from form to gas. No matter what kind of utensils, whether it is human or beast, grass or wood, or other things, without exception, they are all in the general process of alternating the transformation of form and qi in the universe as a whole. The four types of movement are common to all tangible objects, but the difference is that the scale of their biochemical actions is large and small, and the time is long and short. There are certain rules for the operation of the four, and if these laws can be followed, the utensils can be maintained normally and extended for many years; Otherwise, you will suffer from disasters and die in the middle of the process. However, for the formless qi, it will not change into any other form and exist except for the transformation into tangible objects, let alone become nothingness.

Modern science has proved that qi in nature is both physical and destructive. The Neijing regards the essence of the world as qi, which of course does not correspond to the facts. It reduces all changes in the world to the transformation of the two material forms, form and qi, and also simplifies the nature in all its forms. However, it should be affirmed that the Neijing applies the theory of qi, adheres to the principle of the materiality of the world and the eternal motion, and explains the universal connection and mutual transformation between things. Isn't the doctrine of the mutual transformation of gas and form expounded by it the law of the immortality of matter? Although this may be just a germ of thought and a genius guess, it cannot but be said to be a great achievement to construct such a cosmology in such a distant era! It is from the materialist standpoint that the Neijing establishes the basic theory of medicine in the motherland.

Although these statements are not accurate, they also illustrate one thing, each person's body is actually a treasure trove, and the appearance of the Alien is actually the further development and use of this treasure trove.

It's like in ancient times, powerful human beings could move mountains and reclaim the sea, pick up stars and break the moon, and even in ancient times, there were myths and legends of Hou Yi shooting the sun and praising his father chasing the sun. In the eyes of ordinary people, these things may only be regarded as a kind of mythical story, and everything that cannot be seen in reality is simply possible.

In the past, Wu Ling also thought that these were just stories, a kind of legend handed down by everyone in ancient times. It can be handed down not only because these stories are very mysterious, but also because of the pursuit of those powers in the stories by ordinary people.

But from Wu Ling's point of view now, there is a high probability that those ancient myths and stories once existed, but later as those characters died out or hidden, these real things slowly became a kind of story. And now the appearance of the supernatural is to tap the power in his own body, and then slowly recreate the glory of ancient humans.

That's why it is said that the supernatural or cultivator is against the sky, but in fact, it is because of this reason, and they are not against the sky, but just themselves. Therefore, the power obtained by the supernatural is not a foreign object obtained with cultivation, but only a further excavation of the body. (To be continued......)