After returning to the Duke's Mansion from the academy, Zhao Xun calmed down his excitement and began to carefully study the "Canglang Sword Technique" given to him by the mountain chief.
There is no smooth promotion among the various levels of the practice system. There are several big steps.
For example, it's like the seventh grade, then it's like the fourth grade, and then it's like the first grade.
The difference between the eighth level and the seventh level is Yunni. If you can advance to the seventh level, you will change from having the ability to protect yourself to having a strong ability to take the initiative to attack.
Moreover, at this stage, the practitioner's spirit will actively seek for connections with natal objects.
Once the association is successful, it will not change from beginning to end. Until the natal object is damaged or the practitioner dies.
This stage is the most important stage for a practitioner. If it can be well prepared, the future path of practice will be extremely smooth. But if you don't grasp it well, you may end up doing nothing for the rest of your life.
As for the promotion from fifth grade to fourth grade, it is also a very important step.
This means that a mid-level practitioner can move to high-level, although Zhao Xun often complains that in Chang'an City, the fourth-level practitioner is everywhere, and the fifth-level practitioner is not as good as a dog. But in fact, there were not as many fourth-grade experts as he thought, and this was in Chang'an City.
If you look at the general area, it is very likely that you won't be able to find a fourth-grade expert in any state or county.
As for the process of being promoted from second grade to first grade, it is even more difficult.
Although there is only one level difference between the second level and the first level, there is a huge gap between heaven and man.
As for the strong men who have surpassed the level, there are even fewer. Zhao Xun only knows three people.
The imperial eunuch is Yuan Tiangang, the eunuch is Zheng Jie, and the mountain chief of Haoran Academy is there.
These three people are known as the patron saints of Chang'an City.
Yuan Tiangang is a representative of the Taoist sect, and he has great mental skills to deter evil spirits.
Zheng Jie was the representative of the imperial court and guarded the Li Zhou royal family and clan with one person.
Not to mention the mountain chief, he is known as the Confucian sage of the world. Scholars in the world all look up to the mountains and the horses.
Zhao Xun took the three as examples, but he knew that the most important thing now was to be promoted to the seventh rank.
Only after crossing the threshold of seventh grade can Zhao Xun truly become an intermediate practitioner.
Taoist priest Qinglian gave him "Qingxu Xin Dharma", and the mountain chief gave him "Canglang Sword Technique".
As long as he masters one of the two, he can be promoted. With his unique qualifications, if any one of the cultivation systems is promoted, the other cultivation systems will be promoted subsequently.
Not to mention "Qingxu Xin Technique", Zhao Xun has been studying it for some time. As for "Canglang Sword Technique", Zhao Xun didn't quite understand it at first.
After all, the mountain chief is also a Confucian sage. Shouldn't he be given some classics on literary cultivation?
But when he actually opened the "Canglang Sword Technique" and started to study it, he truly understood the Shanzhang's intention.
The core of this book "Canglang Sword Technique" is to teach Zhao Xun how to use Haoran Qi.
The awe-inspiring atmosphere is unique to scholars.
Only by cultivating Haoran Qi can one steadily improve his strength and cultivation.
If you want to use Haoran Qi to fight, you must attach Haoran Qi to the weapon.
Such as flying swords, such as horizontal knives.
Zhao Xun used a knife, a bad guy's fish machine knife.
Therefore, the mountain chief gave him the "Canglang Sword Technique" in order to let him attach the aura of aura to the Yuji knife and merge the two into one.
It is not easy to do this, especially for a beginning practitioner.
Zhao Xun is now barely able to control Haoran Qi and use Haoran Qi to protect his body.
But it is not easy to rely on Haoran Qi to attach a weapon.
In other words, by doing this, Zhao Xun has the ability to control his soul.
So what exactly is his natal thing?
The natal object does not have to be a sword, it may be a wooden hairpin, a pair of chopsticks, a jade pendant, or a bronze mirror.
However, Zhao Xun thought about it carefully, and he still hoped that the life object was something like a sword. At least these could be carried with him and used to fight when necessary.
Hairpins, bronze mirrors, jade pendants, and chopsticks are mostly of no use.
Do you expect to kill the enemy with these things?
No matter how he thought about it, Zhao Xun felt that it was not very reliable.
Now that I think about it, the mountain chief really had good intentions.
Logically speaking, a contemporary Confucian sage should not look down upon vulgar warriors.
However, the mountain chief was able to put down his posture, put himself in Zhao Xun's shoes, and think about things suitable for Zhao Xun as his natal creature.
He is really like an old father.
After understanding this, Zhao Xun was not only moved, but also more determined to practice seriously.
Otherwise, he would not be able to bear the Shanzhang’s good intentions.
If a practitioner wants to regard an object as his natal object, the first thing he needs to do is to cultivate feelings for it.
Only when the two have feelings can they get closer and closer and have a better understanding.
The natal object is the root system of the practitioner. If the natal object is damaged, the practitioner will be severely damaged even if he is in the immortal state. He cannot recover in a short period of time, and may even never recover from the fall.
So after Zhao Xun chose this knife as his natal object, he began to try to influence it with Haoran Qi.
The Haoran Qi is the Qi of the Supreme Yang. It adheres to the surface of the blade and refuses to be immersed in it. The blade also makes a buzzing sound and starts to vibrate.
Zhao Xun couldn't help but frown when he saw this.
What does it mean?
If the Haoran Qi cannot be integrated with the blade, it proves that the sword is not suitable to be Zhao Xun's natal weapon.
But there’s no way the chief’s vision is wrong, right?
The good mountain chief gave him a copy of "Canglang Sword Technique" for self-protection, not for him to read for fun.
Zhao Xun held his breath and began to meditate.
Whenever he encounters difficulties in his practice, he will try to use this method to make adjustments.
Zhao Xun quickly entered the sea of consciousness and entered Haoran Academy in the sea of consciousness.
This Haoran Academy is different from the Haoran Academy in Zhongnan Mountain. It is more streamlined and abstract.
Looking around, Zhao Xun could see statues one after another.
These are the statues of Confucian saints since the founding of Confucianism.
But there is no mountain in it.
The reason is also very simple. There is an unwritten rule in Confucianism: Confucian sages in this world do not make statues. Only after the death of a Confucian saint will his disciples and descendants have his statue.
Zhao Xun walked by these statues and felt the powerful aura.
These breaths poured into his whole body, making him feel hot.
The blood is boiling and the blood is gushing!
For a moment, Zhao Xun began to inflate like a filled balloon.
Suddenly, Zhao Xun opened his eyes, feeling ecstatic in his heart.
He's enlightened!
The so-called Haoran Qi is actually a kind of true Qi, but it has been tempered by Confucianism and has its own unique mark.
Regardless of whether it is a sword or other weapon, it is essentially a container.
In order to inject Haoran Qi into this container, the most important thing is to communicate with this container and have strong commonality.
From this perspective, the fish machine knife in Zhao Xun's hand is not suitable.
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