ps: Thank you for the willow shore onlyone, the intoxicating nostalgia, the reward of the persistent chase, and the monthly pass of the Taoist friends. Recently, I have been very busy, I just came back, and I will go to Xi'an early tomorrow morning, which is really unpleasant, and I apologize to you again.

Wei Zhizhen was promoted to the Spirit Sword Pavilion Transmission Master, and his first task was to popularize the cultivation path of the Spirit Sword Pavilion to Zhao Ran. Zhao Ran listened very carefully, although this study did not involve specific exercises, but pointed out the direction of cultivation, which was exactly what he had been lacking and desperately desired.

Daomen practice is divided into nine levels, from the lowest to the highest, they are Taoist, Yushi, Huangguan, Mage, Teacher, Refiner, Great Refiner, Heavenly Master or True Man, Great Heavenly Master or Great True Man. As far as its title is concerned, it is actually talking about the position of Gong, that is, the level of realm you reach, and the Daomen will grant you the corresponding position. For example, Zhao Ran is now practicing a level of refinement, and the corresponding position is a Taoist, so it is commonly known as the Taoist realm in practice.

But in fact, the nine-layer realm corresponding to this nine-order gong is the real cultivation realm, and according to the division of Taoist practice classics, it can be classified into four major stages, namely: refining and refining qi, refining qi and transforming gods, refining gods and returning to the void, and refining the void and merging the Tao.

Whether it is Zhengyi or Quanzhen, there is no difference in the stage of refining and transforming qi, and they all have to go through the three realms of Taoist, Yushi and Huangguan, and their cultivation is the same, and there is indeed no difference.

Before refining, we must absorb the Qi in the aura of heaven and earth, and lay a good foundation for the formation of the sea of qi, this level is also the joint of the frame I long ~ ↖ wind ~ ↖ Wen ~ ↖ base, the foundation is laid, and the cultivation behind it is completely incomparable>

After entering the Taoist realm, the main task of cultivation is to refine the essence element and absorb the spirit qi, the essence is produced by oneself, and the spirit qi must be absorbed from the outside world. One inside and one outside, both are indispensable. After the essence element and spirit qi are refined, they are stored in the sea of qi, and after the storage is full, they need to be fused and condensed into essence qi. The first drop of Jingqi fused at the same time. It can be regarded as entering the realm of Yushi. What needs to be noted here is that Jingyuan and Lingqi are stored in a sea of qi at the same time, and the two are not exclusive, in fact, they can be regarded as "two layers of space in a sea of qi", you store yours, I store mine, exist together but do not interfere with each other, it seems to be two spaces, but they can be condensed and fused. The so-called "mysterious and mysterious" is nothing more than that.

Zhao Ran is stuck at this level now, his Lingqi (actually the mana converted from merit power) is full, but the essence is insufficient, so he can't enter the stage of condensing the essence qi, and naturally he can't enter the Yushi realm.

When the essence and spirit qi are filled with the sea of qi, they can start to fuse, or condense. After the first drop of Jingqi is condensed, it represents the official entry into the Yushi realm.

When the essence fills the sea of qi. It can be refined into a "fetus", and the fetus is a precursor to the Dan, also known as the "Dan fetus", which is turbid, adhesive, and invisible. After the appearance of the Dan fetus, the monk entered the Yellow Crown Realm, hiding the spirit in the heart, the soul in the liver, the mind in the spleen, the soul in the lungs, and the essence in the kidneys. The soul and spirit are all fixed, and the heart, liver, spleen, lungs and kidneys belong to the red fire in the south, the green wood in the east, the thick soil in the middle, the platinum in the west, and the ink dynasty in the north, which is the five qi dynasty yuan.

The essence of the "Dan" of the Daomen is qi, so after the Dan fetus is first formed. It entered the second major stage of refining qi and transforming gods.

The so-called refining of qi is to refine the Dan fetus into Jindan, and to achieve the Jindan Dao, you can enter the mage realm. This level was extremely difficult, and countless Daomen monks were blocked out of Jindan Avenue and could not enter an inch for the rest of their lives. Being able to become a Jindan monk can be regarded as truly stepping into the right path of cultivation, and below the Yellow Crown Realm are completely different concepts.

After refining the golden pill, you have to start cultivating the natal primordial god, which is the second step of turning into a god. From this stage onwards, there is a distinction between the inside and the outside, that is, the distinction between the two methods of practice, the one and the true.

The ultimate goal of cultivation is to live forever, and if you want to live forever, you must refine your life primordial god. Jin Dan is the condensation of mana, whether it is Zhengyi or Quanzhen, Jin Dan is the source of mana, representing the realm of cultivation, not the method. The difference is that the outer Dan Dao represented by Zhengyi has its natal sustenance on the talisman, called the natal talisman, and the inner Dan Dao represented by the whole truth, and the natal life is directly pinned on the Jindan.

The talisman can directly fight the law, but the golden pill cannot, so the Quanzhen faction will also cultivate a certain magic weapon connected to the golden pill, also known as the natal magic weapon, but it is not really the natal weapon.

From this point on, there is a huge gap between the outer Dan Dao and the inner Dan Dao in cultivation, and when the final comprehension of the Heavenly Dao is achieved, the natal talisman of the Outer Dan Dao is integrated into the heaven and the earth, and the power of the heaven and the earth and the surrounding environment can be mobilized, and the heaven and earth are the teachers, called the heavenly masters; This is the way of concord.

So what does Wei Zhizhen mean when he says that the Louguan faction is neither an inner Dan nor an outer Dan, or that it is both an inner Dan and an outer Dan?

Louguan Yifang came out very early, when Louguan was in full swing, the Daomen actually did not have the right one and the whole truth, and there was no difference between inside and outside. On the sustenance of the natal primordial god, the way of yin and yang of the Louguan sect is also called the way of the two instruments, that is to say, the natal primordial god is pinned on the talisman and the golden pill at the same time.

Wei Zhizhen specially explained to Zhao Ran that the meaning of sustenance at the same time does not mean that half of the natal primordial god is pinned on the talisman and the other half is pinned on the golden pill, nor does it mean that the natal primordial god is pinned on the talisman one moment and the golden pill the next moment. It is conjunct with both the talisman and the golden pill, both on the talisman and on the golden pill, in other words, it is neither on the talisman nor on the golden pill.

This sentence may be difficult to understand, but it is a true portrayal of the duality of the natal primordial god of the Louguan school. To give a simple example, when a monk of the Louguan School fights with others, he can directly use the natal talisman to make a move, or he can make a move with the natal weapon connected to the golden pill, both of which are "big moves" and are infinitely powerful. When the natal talisman is damaged, the natal spirit will not be damaged, because it is pinned on the golden pill. So what if the natal artifact is damaged? Don't be afraid, because the natal spirit is not above the golden pill, but in the talisman.

Zhao Ran was dumbfounded when he heard this, it was difficult to understand this kind of mysterious thing, and in the end he could only reluctantly use the "wave-particle duality" theory of the other world to force himself to accept it.

However, although it was very difficult to understand, it sounded quite good, and Zhao Ran couldn't help but be excited and disdainful in his heart. I am excited that this path is too evil, and it is definitely a "bright road" for killing people or saving lives; I despise such a battle except for the word "cheating", I really can't find a suitable word to describe it.

Of course, Zhao Ran has not yet had the opportunity to contact the core Dao method of the Louguan Sect, he is a small Taoist, and he must cross the realm of Yushi, Huang Guan, and Mage before he can consider the matter of the Natal Yuan Shen. Only at that time will Wei Zhizhen teach him the secret collection of Louguan "Water Stone Dan Sutra".

Even now, the second senior brother Yu Zhichuan and the third senior brother Luo Zhiqing have not seen this book, and the two of them have not yet crossed the bottleneck between Huang Guan and the mage.

After Wei Zhizhen's explanation, Zhao Ran finally completely clarified the steps and ideas of future practice, although there is also a simple explanation in the "Innate Merit Sutra", but after all, it is impossible to be as clear as Wei Zhizhen's explanation, not to mention that the content of the later chapters of the "Innate Merit Sutra" has not yet arrived, so Zhao Ran's knowledge in this area is quite poor. That's the difference between having a teacher and not having a teacher.

For the time being, if you want to enter the Feather Realm, you must first complete the refining of the essence element, and then fuse it with the mana, striving to condense the essence qi. However, Zhao Ran couldn't say whether what he had condensed could be called Jingqi, but since the "Innate Merit Sutra" also said so, it should be no problem.

In the next few days, Zhao Ran made up the basic knowledge of cultivation to Wei Zhizhen every day, which could be regarded as a great gain.

In addition to the knowledge of evil supplements, Zhao Ran's cultivation is mainly arranged as follows:

Every day, he sat on the futon in the Heart Washing Pavilion and meditated, while practicing the Nine Heavens Xuanlong Great Forbidden Technique.

Then enter the first layer of the Sword Pavilion to refine the sword. He originally wanted to pick one or two more flying swords, but Wei Zhizhen warned him to "be greedy and chew too much", which completely woke him up. When cultivating, he still used the Flying Sword Empty and the Flying Sword Songfeng as his main means, and repeatedly honed them in the nearly 100 flying swords on the first floor of the Sword Pavilion.

For more than ten days, the flying sword has made no progress, and it is still a "treacherous" move trajectory, but the use of the flying sword Songfeng has been greatly exercised, and both the speed of the shot and the control of the swordsmanship have been significantly improved. Sometimes Zhao Ran couldn't help but think, this is also in the Sword Pavilion, change to a different place, where are there so many flying swords and his own sparring? No wonder the Louguan School is famous for flying swords, and the heritage of the thousand-year-old school is still good after all.

Just when Zhao Ran was diligent in cultivation and almost forgot about the outside world, the senior brother came to the first floor of the Sword Pavilion and woke up Zhao Ran, who was immersed in sword refining: "Little junior brother, the teacher beckons you, let you go to the back mountain to see his old man." (To be continued......)