The last chapter of the book is long, so it is updated in three parts: upper, middle, and lower. After the end of the 600 chapters, there are several afterwords that tell some stories about what happened in the future country of Huanxiang.

The origin of the story of this book is a dream that Hua Zhenxing had, dreaming of a joyful world five hundred years later. But he didn't travel in a dream, but woke up in reality.

From the beginning, I didn't intend to write about 500 years from now, but about the starting point where he could go and realize his dreams.

Although the book describes Hua Zhenxing's experience of breaking delusion, the story of the whole book itself can be a huge delusional realm, and it is also a process of breaking delusion.

Well, to be honest, in fact, my original idea, the story of the whole book is a complete delusion, and the ending is like this-

"This moonlight seems to be able to dissolve everything, and everything in heaven and earth, including time and space, is reduced to nothingness in the moonlight. A gust of wind blew, and Hua Zhenxing opened his eyes and looked up at the starry sky between the low eaves.

Last night, he and the big man Heichar went to a pub frequented by the natives, and when they returned, they sat for a moment against the wall in an alley not far from their home.

He stood up and walked towards the grocery store, his eyes no longer drunk or confused, and the world under his feet seemed to be reborn. ”

Hua Zhenxing thought that all the experiences after waking up from the dream turned out to be a delusional realm, including his so-called "breaking delusion" in the delusional realm. If I had written it like that, many readers would have scolded me.

"After reading two or three million words, you finally told me that not only did the protagonist have a dream at the beginning, but the whole story was actually a big dream of the protagonist!"

Hey, hey, hey, so I didn't write that and made changes to some of the things in the series. Otherwise, other readers may be angry, except for old book friends who know the worldview of my series very well.

But I can't explain it, dreams and delusions are two different things.

In my previous works, I have described many so-called delusional experiences, but the portrayal of delusional realms, limited by the length and storyline, has always seemed to be a shadow, and did not let the reader experience the truth.

What is delusion? It could be like this, it could be like this, I answer with this "Joyful World".

If you are more receptive to this kind of story, please make up for it yourself and add the ending I wrote above at the end of the main text of the book, and I will not write it myself.

As for why I wrote such a story, since it is already so inserious, I will not talk about it seriously, and just talk about some idle articles that are off topic.

There is an enduring saliva post on the Internet, that is, what will the world of cultivating immortals be like?

Many Xianxia have given alternate descriptions and imaginations, but they are basically different from the world we are familiar with.

Sometimes I wonder, how can this happen in the world we live in? If it happens, why does it happen?

In a sense, the imagination of the people in the online article of the whole people cultivating the world of immortals is a bit like the imagination of the ancients nearly 3,000 years ago about the ideal world. It can be a pure utopia, or it can have a spiritual core that underpins beliefs.

When I was a child, I read a passage describing the immortals: "The geography of mountains and rivers, all things in the world, if you look at the text in the palm of your hand." "I didn't see it at that time, I just felt very amazing and envious, and now I think about it, isn't that what we are swiping our mobile phones today?

We can even ingest thousands of miles of things in the air, some will be delivered to the door, and some may have to go to the express station to pick it up. This is the description of the ancients to the gods, but have we become immortals? Of course not.

This is the result of scientific and technological progress and the evolution of the social production system, and some people say that it is because of the progress of the times. But the so-called era does not progress on its own, it is all a human creation.

Even if someone stays at home all day and does nothing, he can still enjoy the fruits of the times, just because someone else has provided him with all this.

The original intention of all people's efforts is undoubtedly to make their lives better. People have more means to achieve their ends and are more capable, so are they better off?

This question is difficult to answer because the first question is what makes it better to live? Going back nearly 3,000 years to the age of the Enlightenment, we will find that ancient thinkers were trying to answer it.

There is a question or premise, which is important to them, which is what is the meaning of human existence?

What is the need for the birth of life and wisdom in a desolate and dead universe? Even the concept of "meaning", where does it come from?

This may not be a physics problem, because physics can only study the causes of life, perhaps the probability events that occur in a large number of samples, to solve the principle of probability.

But the principle itself is not meaning, and can even lead to nothingness.

Therefore, theologians will take advantage of the void to construct the meaning of human existence from the perspective of divine revelation, which can be used to comfort themselves in the face of the vast universe.

When later generations wanted to bypass the gods and first find meaning for the existence of human beings themselves, they used another argument:

Even if I don't know what the meaning of human existence is to the world, my existence is meaningful to me, and even to me.

This leads to another premise, what is "I"?

On the basis of this answer, it is argued that it is precisely because I exist that I think about what meaning is; and evolves to existence as meaning itself; The meaning of life is to decide how you want to exist.

When someone points out that "how to exist" is the "meaning of existence", the process is subtle, but it needs to be further answered—how should we exist?

Kong Meng and Ma are both doing this.

If you look at the East, or the Age of Enlightenment in China, you will find that almost all the thinkers of that time were answering the question of "how should people exist" from the very beginning, and all of the above processes were evolved.

The emergence of consciousness and even wisdom is the "lost one" in the evolution of the universe; It is the three born of two in "one life is two, two gives birth to three, and three gives birth to all things".

The meaning of human beings to the world is "the movement of the opposite".

In addition to the differences, do the hundred schools of thought have any common spiritual core? Why can Mo Shangtong, Yang Tehong, and Ke Mengchao sit at a wine table and quarrel, learn what they have seen after more than 2,000 years, and at the same time let Hua Zhenxing cook for them?

Although the pre-Qin "sub-studies" have their own different propositions, they almost all have a common kernel -

They do not prejudge the "world of ideas", do not priori "absolute spirit", do not separate sensibility from reason, but regard sensibility as the source of reason, and argue that the birth of human reason is the internal requirement of sensibility development.

In their view, rationality comes from sensibility, and the so-called "world of ideas" and "absolute spirit" are also derivatives of sensibility, and they are delusions of sensibility. (This is just my summary, and delusion is also a concept that I constructed myself, or a biased fallacy.) ）

Delusion is not meaningless, it is the ultimate of sensibility; Rationality is perceptual reflection and the process of breaking delusion.

They go on to point out that the understanding, control, and application of desires are the intrinsic needs for desires to be realized. On this basis, the different propositions of each school are deduced, and then the way to realize them is sought to answer the question of "how to exist".

The answers they gave in that era may not be the most important, but the ideas for solving the problems are more important.

I've always wanted to specialize in this subject, but my self-awareness and knowledge are far from enough, so I can only tell stories first, such as this story of Hua Zhenxing, which seems to be a serious absurd story.

Everyone has a fantasy world.