"This exercise was chosen for me by the bell?"

Once I started thinking about it, the scene became more and more suspicious. Meng Tongchen couldn't help but put down the book temporarily, looked around carefully, and after confirming that there was no one, he cautiously spoke: "Senior?"

Nothing has changed in the room.

"Tianzun, the old immortal, the old grandfather, the system?"

According to the novels he read in his previous life, Meng Tongchen changed several titles before and after, but nothing happened.

"It doesn't seem to be an old man or a system. Meng Tongchen muttered, turning his attention back to the book in his hand.

When I opened the booklet, it began with a general outline of text, briefly introducing the realm of the spiritual path and briefly mentioning some of the difficulties.

There are five realms in Xuanmen cultivation before achieving immortality and true immortality:

The first realm is the forging realm, and now these teenagers who are waiting to take the entrance exam are all in this realm. If in the mundane, the forging body is a hundred enemies, and the forging body circle can become a thousand enemies, but in a large sect like the Yin Hades Temple, forging the body before the age of sixteen is only a condition for graduating from the lower house.

The second realm is the Nazhen realm, where the true qi in the dantian accumulates enough, and after condensing into a true qi vortex, it can directly absorb the spiritual energy of heaven and earth in the nakna. At this time, the true qi was purer than before, and it was naturally released, forming a protective qi cover, and ordinary blades could hardly hurt it in the slightest. This is also the reason why the Nazhen Realm is considered by the vast majority of monks to be the true starting point of the immortal path, and since then the difference between the immortals and the mortal has become more and more obvious.

The third realm is the artistic conception of condensation, when the monk's true qi accumulation reaches a peak, and he has a certain comprehension of his own exercises, there will be a mysterious opportunity to appear, through which the comprehension of the exercises can be transformed from virtual to real, and condensed into Dharma meaning in conjunction with true qi. Once the law and meaning are condensed, the true qi of the body suddenly changes, and the strength is very different from before.

The fourth realm is the Divine Light Realm, and the thirty-three Immortal Shuai of the Yin Hades Temple are all in this realm. The knowledge of this realm was only briefly mentioned by the lecturer when he was in the lower courtyard before, but now in this "True Classic of Life and Death", Meng Tongchen realized that the original Divine Light Realm was a realm where the soul was initially integrated with it after the Dharma intention was strengthened to the extreme. After the initial merger of the soul and the Dharma and the will, the true qi underwent a qualitative change again, turning into divine light, reaching the realm of true thought movement, that is, the Dharma birth, and at the same time, the monk also began to initially contact the law of heaven and earth in this realm, and could directly borrow a trace of heaven and earth energy in the casting of spells, instead of the previous need to cast a spell before he could urge the power of heaven and earth.

The fifth realm is the realm of the law, according to the introduction of the "True Classic of Life and Death", the law is the product of the interweaving of the law and the law of heaven and earth, to this realm, the law of heaven and earth is secretly combined between gestures, and there is also a trace of the shadow of "Tao" in the magic power, but there is always a distinction between the law, the soul and the law of heaven and earth.

Although at the beginning of the "True Classic of Life and Death", he only briefly introduced these five realms, but Meng Tongchen, who still watched it, was enthusiastic, thinking of those high-level monks' supernatural powers like pulling mountains and reclaiming the sea, and thinking of the immortals' longevity, and he was at ease.

"It's amazing to be able to travel into this world. ”

With such a mood, Meng Tongchen turned the next page.

The first part of "The True Classic of Life and Death" talks about building a foundation in 100 days.

The first article is not very long, Meng Tongchen quickly read it, he did not open the second article immediately, but put down the book, frowned slightly, and seemed to be pondering.

The so-called 100-day foundation building refers to the stage before the consummation of refining the body to the beginning of the acceptance, and this article mainly talks about how to calm the mind, how to sense one's own qi veins, and then how to condense the true qi, and guide the true qi to flow around the body and merge into the dantian and so on. The reason why it is called a hundred days to build the foundation is because for the Xuanmen Authentic Sect monks, it takes about three months or so to accumulate after being able to enter the concentration and generate a sense of qi, and then they can naturally break through to the Nazhen realm.

However, the time given by the Xuanyin Hall is seventy-seven and forty-nine days, which still counts the time to try to enter the meditation to produce a sense of qi.

"This is the so-called difference between the left way and the decent way?" This is also the concept from the novel in the previous life, the practice method of the left side door has many quick tricks, but using this kind of method to improve the strength will most likely have hidden dangers in the future.

"Now to solve this problem, it seems that there is no good way other than to generate qi as early as possible and start accumulating true qi earlier. Meng Tongchen pondered about this question for a while, then threw it away, turned the book back to the beginning of the first article, and began to study it carefully.

The most difficult step in this stage is to generate a sense of qi, firstly, everyone is fourteen or fifteen years old, and they are not as simple as younger children, nor do they have enough self-control like older people; secondly, in terms of exercises, there are slight differences in the methods of meditation and meditation in different exercises, and the practitioner's own physique, talent, and even personality may have an impact on the effect of cultivation, so some people may be able to produce a sense of qi after one or two attempts, and some people may not be able to step into the path of cultivation after a lifetime. This is also the reason why the disciples under the Ink Raven have the highest chance of passing the introductory test, at least everyone's exercises are in line with themselves.

The method given in the True Book of Life and Death to generate a sense of qi is visualization, which is also a more common method of meditation, and the picture of visualization is two words.

The last two words attached to the first article are not any of the words that Meng Tongchen has learned, but Meng Tongchen can determine their meaning without hesitation: one is life and the other is death. The moment he saw these two words, Meng Tongchen automatically understood their meaning, in this case, Meng Tongchen only happened to hear the lecturer of the lower court mention that the words used in the world were gradually evolved or simplified from the natural Tao patterns containing the law of the Great Dao, and from this upward traceability, some words naturally have Tao rhyme hidden secrets, and when written, they naturally have the power of heaven and earth.

These two words make people understand their meaning at first sight, and there is no doubt that they should be a kind of Daoyun text, but in addition to making people immediately understand their meaning, there are no other supernatural appearances, indicating that they should be a relatively rudimentary kind of Daoyun text.

However, even if it is only a more elementary Taoist text, it is very amazing, according to the knowledge popularized by the lecturers of the lower school, the concept of the concept at this stage of generating a sense of qi is generally just to visualize the corresponding natural scene, and in the cognition of the lecturers, the Taoist text belongs to the content that does not need to be taught so early.