Chapter 69 Realizing

Zhou Cheng suddenly realized that such a thing should be of great benefit to him, but in fact, on the contrary, because when he felt that his current practice was just a small skill and completely deviated from the original intention of pursuing the road, he couldn't help but began to doubt his practice and felt that everything he had done was uninvoluntary. Righteousness.

What can you do with a yuan god? Although you can have a lifespan that ordinary people can't imagine, there will eventually be a rotten day. No matter how big the magic power is, you can't leave anything behind after death. Soon everything that has been able to prove that you have existed will disappear in the long river of time. Medium.

A practitioner must never doubt his own way, let alone deny his own everything. Once the monk believes that everything he has done has lost consciousness, his cultivation will collapse in an instant. But the monk had to doubt his own way. If he had never doubted himself, how could he talk about detachment and how he could recognize himself?

In fact, practice itself is a process from ignorance to cognition, to doubt, and finally affirmation after various explorations. Only by doubting the Tao first can we finally understand the Tao. As the saying goes, it is not broken. Only by breaking the original inherent things can we come into contact with a new and broader world.

Zhou Cheng was like this at this time. When he was influenced by the old man, he naturally realized the true meaning of many practices and began to doubt himself. These suspicions may lead to three results.

First, Zhou Cheng directly removed these doubts from his own spirit, that is, he took the initiative to give up this opportunity to realize Taoism, so that he would not have any danger, but he will no longer be able to prove the road from now on.

Second, Zhou Cheng doubted himself without verifying these doubts, so that his Taoism faded and his wisdom dissipated, thus degenerating into an ordinary creature. From then on, he fell into a demon barrier and panicked for a long time.

Third, Zhou Cheng can break through and start a real mony journey. This break and later stand does not mean how much Zhou Cheng will become, nor does it mean that his real cultivation can be promoted to the real yuan god period out of thin air. This is his original cognition of practice, which is the purpose of future practice. This is a spiritual change and a change of thinking.

In fact, Zhou Cheng is no longer facing a vacuum disaster at this time. There are many monks in the practice world, but no monk has ever faced these problems in a vacuum. The essence of vacuum robbery is to find what 'I' is, but Zhou Cheng is now facing what is 'Tao' and how to prove this 'Tao'.

Zhou Cheng suddenly fell into this problem because of the old man. During this period, the old man often explained some seemingly ordinary but profound sayings to the little boy by the pond intentionally or unintentionally.

These famous sayings are well-known truths. Of course, Zhou Cheng also knows them. Normally, there should be such a huge reaction after listening to this old man's explanation. But after really listening to the old man's explanation, Zhou Cheng knew that those reasonable sayings contained endless information, far from being as simple as a superficial sentence.

The famous saying in the old man's mouth is not a sentence, but a systematic and complete principle of life. It is not a scene or phenomenon, but a belief and code of conduct that requires people to adhere to throughout their lives. It is a set of methods that can liberate people's spirits. It is an idea that runs through people's lives. In a word, those famous sayings are a realm of life, which is a state where people try to detach from themselves in the spiritual world and seek inner peace.

There are many famous sayings in the world. But there are few people who can really understand these famous sayings thoroughly. At least this old man is the only one among the people Zhou Cheng knows. Therefore, when Zhou Cheng heard that the old man suddenly expanded the well-known sayings into a wonderful realm of life, he couldn't help but feel countless hidden truths in the world.

These have had a great impact on his original concept of life. It is like a person in a primitive society who strayed into modern times, and everything in modern society will defeat that person's inherent ideas. This person will gradually begin to integrate his own ideas into modern times, or he will not be able to adapt to modern times and fall.

Zhou Cheng will not fall, but when he learned that there is a practitioner in the world that is completely different from that of monks, there is a completely different method of practice, or a trace that may really come into contact with the Tao, and even be truly immortal, Zhou Cheng couldn't help but fall into a dilemma.

Today, there are two roads in front of Zhou Cheng. This situation is like Zhou Cheng is a hungry person. There are two different foods in front of him, one is tasteless white steamed bread, which is within reach. The other is a delicacy. It looks like it is in front of you, but it is out of reach when you reach out.

Zhou Cheng now wants delicious food, but he is afraid that he can't get it. Instead, he even lost the steamed bread. In this way, he really lost his wife and soldiers. In the end, he couldn't even get one, and finally he had to starve to death. But if Zhou Chengguang only ate steamed buns, how could he be willing?

When Zhou Cheng kept struggling in his heart, he had completely forgotten that he fell into a vacuum disaster, and he did not remember when he could get out of the disaster at all. He was just focusing on measuring the good and bad of the two paths of practice.

The real monks seek the way by practicing the law. This is a step-by-step, visible and tangible method of practice, and there are countless experiences left by their predecessors. Although it is impossible to prove the road, as long as they open up the spiritual creatures, they can follow the path opened up by their predecessors to reach the peak step by step.

However, the way of saints is illusory. They do not practice spells, do not seek long life, and have to understand the road in just decades of life, so there is no way to talk about it without great wisdom, perseverance and great opportunity.

Great wisdom and great perseverance may be obtained through acquired cultivation, but opportunities cannot be found. Because saints are often born in response to the times and are the so-called heroes of current affairs. It is not in a special period. No matter how much wisdom and perseverance you have, you may not be able to achieve the way of a saint.

In other words, saints are automatically conceived when the whole civilization develops to a specific period. They are the leaders of the times and come out because of the times. Therefore, if you want to achieve the way of saints, you must be able to understand the changes of the times, grasp the luck of the times, integrate your own spirit into the luck of the times, and take your own heart as the heart of heaven, so as to make your spirit immortal.

Thinking of this, Zhou Cheng suddenly realized that the problem that troubled him was not a problem at all, because he had no choice in this era. Since there is no choice, what's the trouble?

At this point, Zhou Cheng suddenly realized. Saints come out in response to current events. In this age without saints, they can only choose the way of practice of monks. And now I don't even have a perfect yuan god, let alone the road of proof. Therefore, what you really should do is to practice step by step, open the door to pursue the road, and really step into the door of the road.

What will happen after this door? Zhou Cheng did not know, but he believed that there would be a vast world after he really stepped into that door. Compared with the things after that door, a truly Taoist heart is the most important, which is also the most original thing of practice.

After the instant enlightenment, Zhou Cheng's heart gradually began to calm down, and the spirituality of the original source in the spirit grew instantly. The small buds of this spiritual seed quickly grew larger, not only stretching out slender roots to the whole spiritual world. This small sapling is Zhou Cheng's way. With the deepening of Zhou Cheng's cultivation, it will continue to grow. This small sapling is more magical than the yuan god. It is the road that Zhou Cheng realized is projected in his spirit. It is the origin of the universe of heaven and earth, the origin of his spirit, and a kind of Taoist fruit of practice.

When this fruit began to really take root and germinate, Zhou Cheng had unconsciously survived the vacuum disaster, and his real cultivation had reached the magical period. Monks who have practiced to the magical period can already be called real people among human beings, which means that they will not go against their true intentions. And this kind of person can be regarded as a master in today's practice world, and only monks in this realm can be regarded as practitioners in the true sense.