After sending off the shopkeeper Li, Xiao Ziyang did not go out to eat, he tied the door and returned to the room.

The box brought out from the Wen Mansion had already been abandoned by him on the road. Xiao Ziyang divided three hundred purple gold coins, two books, twenty-seven spirit stones, a palm-sized inheritance treasure artifact, two clothes, and a small three-inch box containing several different masks into a package.

Xiao Ziyang opened the package, took out the book "The First Solution of the Five Elements Dao Technique" and read it carefully.

At the beginning of the book, we talk about what a spiritual root is.

The spiritual root is a person's immortal cultivation talent, which can be divided into gold spiritual root, wood spiritual root, water spiritual root, fire spiritual root, and earth spiritual root from the five elements; it can be divided into nine grades from the cultivation speed; it can be divided into heavenly spiritual root, earth spiritual root, human spiritual root, and miscellaneous spiritual root that does not enter the stream.

Speaking of spiritual roots, Xiao Ziyang used to always think that only immortal cultivators would have them, and they must be very rare, but according to the records of this book, everyone actually has spiritual roots, and everyone has at least five spiritual roots.

The spiritual root is like the monk's other eyes and hands. Monks can only sense the aura between heaven and earth through the spiritual root, and each spiritual root can only sense the corresponding spiritual energy, and similarly, only with the corresponding spiritual root can the corresponding spiritual energy be absorbed.

Each additional spiritual root of the same kind in the monk's body doubled the effect of sensing and absorbing spiritual energy.

For example, if a person has a fire spirit root, if the person can sense the corresponding method, the aura in the place is rich enough, and the mind is calm enough, it is very likely to sense the fire aura between heaven and earth and absorb it; if the person has two fire spirit roots, then the induction of fire aura will be twice as easy, and the absorption speed will be twice as fast.

However, different spiritual roots will affect each other when sensing aura, and every time there is a different spiritual root in the monk's body, the ability of one spiritual root to sense the aura of heaven and earth will be canceled out due to the mutual influence of mixed spiritual roots.

For example, if a person has a fire spirit root and a wood spirit root, then this person will lose the ability to sense these two heaven and earth spiritual qi at the same time because the two spirit roots affect each other.

Another example is a monk who has three fire spirit roots and two wood spirit roots, then his ability to sense fire spirit energy, because the two different spirit roots interfere with each other, is the same as a monk who only has two fire spirit roots, and the same effect of sensing and absorbing wood spirit qi is the same as that of a monk who only has one wood spirit root.

The total number of spiritual roots on a human body is at least five. But there will never be more than nine at most. Ever since there was a method for testing spiritual roots in the Immortal Cultivation Realm, no one had ever found a person with more than the total number of spiritual roots in his body exceeding the Nine Dao.

The monks divided the spiritual roots into nine grades, with the highest grade referring to the monks who possessed nine identical spiritual roots, and the lowest grade of the nine grades, referring to the monks who only had the effect equivalent to one spiritual root.

The book gives an example, if a monk has a total of eight spiritual roots, four fire spiritual roots, three wood spiritual roots, and one water spiritual root, then after subtracting the spiritual roots that are offset by the interaction of the three mixed spiritual roots, this person is both an eight-rank fire spiritual root and a ninth-grade wood spiritual root, and this person can practice both fire and wood Taoism, and of course his efficiency in practicing the fire Taoism is twice as efficient as the wood Taoism.

Although everyone in this world has spiritual roots, the vast majority of people have all five elements, one of each.

Therefore, although everyone in the world has a spiritual root, those who can cultivate immortals, even the lowest nine-grade spiritual root, are rare, and there is no one in ten thousand.

The spiritual root is not only divided into nine grades, but also divided into three types: heaven, earth and man, and the so-called heavenly spiritual root refers to a monk who has only one spiritual root in his body.

The mixture of two spiritual roots is called the earth spiritual root, the mixing of three spiritual roots is called the human spiritual root, and the four or more spiritual roots are called miscellaneous spiritual roots.

The reason why there is such a division is related to the two major difficulties in the cultivation of immortal cultivators, and these two major difficulties are foundation building and knotting pills.

Foundation building refers to the transformation of the mana of the whole body into true yuan by the monk during the Qi training period using secret methods.

As the name suggests, the true element is one, the true is pure, pure and unique, is the greatest characteristic of the true element.

Therefore, if a Qi cultivation cultivator wants to condense his mana into a true element, then his mana must be very pure. However, if a monk has several kinds of spiritual roots in his body, then no matter how careful he is when absorbing spiritual energy, he will inevitably absorb other kinds of spiritual energy, resulting in impure mana, and if these mana is not refined in time, it will seep into the meridian bones and never be removed.

Therefore, every time a cultivator at the root of the earth spirit root and below absorbs the aura, it takes exponential time to refine and purify the mixed mana, but this refining and purification cannot continue to a certain extent.

There is always a little impurity in the mana of the monks below the earth spirit root, and the more impurities there are in the spirit root, the more impurities there are, and the more impurities, the greater the obstacles encountered when building the foundation.

The Heavenly Spirit Root Monk did not have this trouble. There is only one kind of spiritual root in the Heavenly Spirit Root Monk's body, and even if he wants to absorb other kinds of spiritual energy, it is impossible for him, so the Heavenly Spirit Root Monk's mana is absolutely pure. The foundation of the Heavenly Spirit Root Cultivator was like a matter of course, and it was ten times easier than other monks.

Even if the monks below the earth spirit root succeed in building the foundation, it is not that the impurities in the mana power are gone, these impurities will still exist in the true element, and these impurities are said to also cause obstacles to the monk's knot, which is more serious than the obstacles to the foundation building.

The book also gives a brief introduction to the realm of immortal cultivators. No matter what kind of exercises a monk cultivates, his realm is divided into six realms: Qi Training, Foundation Building, Jindan, Yuan Infant, Transformation of God, and Integration, and each realm is subdivided.

For example, the Qi training period is divided into nine stages: Qi cultivation, spiritual training, condensation, induction, purification, easy tendons, bone forging, marrow washing, and warm cultivation.

The foundation building period is divided into four stages: Huayuan, Xiyuan, Ningyuan, and Wangdan. Among them, the Huayuan period is also known as the early stage of foundation building, the washing yuan is the middle stage of foundation building, and the Ning Yuan is the late stage of foundation building.

The Jindan period is divided into four stages: raising Dan, condensing, pondering, and pregnancy and infancy. Among them, raising Dan is called the early stage of Jindan, condensing is called the middle stage of Jindan, and pondering is called the late stage of Jindan.

Yuan Ying is not much introduced in the book.

Every time a monk improves a realm, in addition to a great increase in mana, more importantly, the monk's longevity will also increase greatly.

The longevity of a monk in the Qi cultivation period is only slightly longer than that of a mortal. If there were no accidents, most of the Qi cultivation period monks would have lived past 100 years old.

During the foundation building period, the longevity of the monk will be doubled compared to the Qi cultivation period, reaching two hundred years.

The number of monks in the Jindan period increased even more, reaching 500 years of life.

The longevity of the infant monks reached a staggering 1,500 years.

These chapters belong to the transition stage, and may be a little dull, please bear with me for the time being, and the superb is coming!!