My prehistoric times are too hard

Chapter 259 The will of the sky, the ruler in the heart

Xuanyuan actually has a certain understanding of the way of the sky.

After all, the sky, like the land and the ocean, is an important part of the world, but his concept is more ethereal than the land and the ocean.

Whether it is stars or clouds, even air and aura, they are all part of the sky.

All beings on the earth are part of the sky.

As for Xuanyuan's way of stars, in fact, he had done some research when he visited the starry sky lamp before. As for calling the wind and calling the rain, it is also one of Xuanyuan's natal supernatural powers.

And the air and aura are the guarantee for a monk to survive, so Xuanyuan is naturally no stranger.

Therefore, Xuanyuan has done some research on the components of the sky.

But knowing the components of the sky does not mean that Xuanyuan can understand the way of the sky. Although the individual and the whole are closely related, they are not the same.

Of course, this does not mean that the whole must be more complicated and difficult to understand than the individual.

This is due to the different angles of looking at the problem.

It's like making mobile phones. They can assemble different mobile phone accessories to make a complete mobile phone, but this doesn't mean they can make mobile phone chips.

Similarly, it cannot be said that the technology of mobile phone manufacturers will be higher than that of chips.

If we go deeper, those who design and manufacture chips may not necessarily have higher technical content than the machines that manufacture and produce chips.

This is due to different needs, so it is determined by different perspectives on things.

Therefore, when comprehending the way of the sky, Xuanyuan would not choose to piece together, imposing his knowledge of the way of stars, the way of clouds, etc. on the way of the sky.

Not to mention that in addition to its concrete presence, the sky itself has a conceptual component.

Because to a certain extent, the way of the sky also entrusts the way of the sky in the cognition of some living beings.

And this part is precisely the existence of transcending matter in the way of the sky, and it cannot be taken lightly.

For living beings, the sky is originally high above.

Perhaps the water potential of mountains and rivers will change with the passage of time, but the sky is always there, as if eternal.

Because no matter how the sky changes, whether there are more or less clouds, the stars are getting brighter or disappearing, the air quality is getting better or worse, whether the aura is getting richer or thinner.

People's perception of the sky has never changed.

From this perspective, it can also explain why Xuanyuan understands the components of the sky but cannot directly understand the way of the sky.

Because even if the composition of the sky changes, in people's minds, the sky is still the same sky, still so high above, overlooking the world.

Thinking of this, Xuanyuan became even more uncertain about understanding the way of the sky in a short period of time.

The reason why Xuanyuan understands the way of the earth is because Xuanyuan was conceived by the earth, and he has a natural perception of the way of the earth.

As for the way of the sea, Xuanyuan has never comprehended it in the Dragon Palace of the East China Sea for so many years. It was not until the dragon clan became the lord of the world that Xuanyuan saw a part of the way of the sea clearly by virtue of the authority of the lord of the world.

This kind of experience made Xuanyuan subconsciously think that it is not too difficult to comprehend the way of the sky.

But when Xuanyuan really thought about the way of the sky, he realized that the sky is not as simple as he imagined, and he was influenced by his inertial thinking, and became blindly optimistic again.

At this time, Xuan Yuan's first thought was not others, but Qing Tian, ​​Cang Tian, ​​and Huang Tian.

What they practice is the way of the sky and the way of heaven.

Even though the three of them are quasi-sages with great supernatural powers, their understanding of the way of the sky is not the same. It can be seen that the way of the sky is by no means that simple.

Even if Xuanyuan doesn't need to comprehend the whole way of the sky, but only needs to comprehend a part of it, it won't be that easy.

At this time, by combining Xuanyuan's way of thinking about Qingtian, Cangtian and Huangtian, Xuanyuan had a little clue about the way of the sky.

For a concept-oriented avenue like the Dao of the Sky, what Xuanyuan needs most is to find a node that can support his own cognition, and use this node as the core to implement his Dao of the Sky.

Upright and selfless, sympathetic to the people.It is the core of Qingtian's way of the sky and the way of the sky, and also the core of Qingtian Dao.

Dominate the world, punish the good and eliminate the evil.It is the core of Cangtian's way of sky and the way of heaven, and also the core of Cangtian Dao.

A single spark can start a prairie fire.It is the core of Huang Tian's way of the sky and the way of heaven, and also the core of Huang Tian's Dao.

These wills may not be the core of the way of the sky in the prehistoric world, nor may they be an integral part of the sky.

But in the Dao of Qingtian, Cangtian, and Huangtian, that is the color that the sky should have, and it is the core of their understanding of the way of the sky and the way of the sky.

Or it may not have been before, but after Qingtian, Cangtian, and Huangtian joined forces in a different way, the will of the three of them has been deeply embedded in the way of heaven in the prehistoric world.

So what is placed in front of Xuanyuan is that Xuanyuan needs to have a position in the sky.

It's like Xuanyuan's positioning for the way of the earth is to protect, protect the world, protect life, and protect everything.

As for the way of the sea, the status of Xuanyuan lies in purification, and this purification is achieved through visible and invisible cycles.

So when positioning the sky, Xuanyuan certainly didn't randomly find a characteristic from a certain characteristic of the sky as the core of Xuanyuan's way of the sky.

What Xuanyuan needs is to find a trait that fits the Dao of the sky and at the same time conforms to his own will; that is, can satisfy the effect on the Dao of the world and can be integrated into his own Dao law.

If something goes wrong on this key core issue, no matter how deeply Xuanyuan deduces the way of the sky, it will not be very meaningful to Xuanyuan.

Because Xuanyuan doesn't need to re-understand a law of the great way, unless Xuanyuan can comprehend this law deeper than his current law of the great way, and replace his current law of the great way.

No matter how good the law is, if it cannot be integrated into one's current Dao system, it is just a waste of time.

So on this issue, Xuanyuan really needs to think carefully before making a final decision.

So for a while, Xuanyuan's thinking couldn't help but start to diverge, and he began to think about the position of the sky in his cognition.

It can be said that the sky is also special in Xuanyuan's heart, even if Xuanyuan is now able to ride the clouds and fog, and even fly to the nine heavens, cross the starry sky of the prehistoric world, and reach the chaos.

But the sky is still on top in Xuanyuan's heart.

This means that the height of the sky is not just the height of the physical level, and it is not because the sky is above one's head.

The height of the sky lies in the hearts of the people.

It is because there is a sky high above in people's hearts.

Regardless of whether there is a god in the sky in this heart, people are doing it, and the sky is watching.

It is still the shackles of morality on people's hearts, which are invariable.

Or the fear of punishment, the net of heaven and earth.

Or various other reasons.

Heaven has always been rooted in people's hearts.

This piece of sky is not necessarily the effect of the outside world, it is also the bondage of human beings to themselves.

Take Xuanyuan as an example, Xuanyuan is already one of the few quasi-sages with great supernatural powers in the prehistoric world, and he has already integrated both his Dao cultivation base and Dao heart.

There is no external existence that can judge his heart, and no external existence can affect his own will.

But even so, in Xuanyuan's heart, he still has the most extensive cognition of good and evil, and he still has a ruler to measure his behavior.

This ruler is not Xuanyuan's restraint on himself, nor is he kidnapped by the so-called good and evil.

On the contrary, it is because Xuanyuan first has the definition of good and evil, and has his own pursuit of morality, and this ruler for measuring himself was conceived.

This ruler does not exist to restrict Xuanyuan, but to allow Xuanyuan to reach the level he wants to achieve.

It can be regarded as a goal of Xuanyuan's pursuit of self, a staged standard.

And the meaning of this standard is to remind yourself how far you are from your pursuit, and what shortcomings you still have in your cultivation of xinxing.

This ruler has a positive meaning for Xuanyuan's practice.

Because this ruler will not cause any harm to Xuanyuan.

It can't really stop Xuanyuan's behavior, even Xuanyuan can adjust the scale of this ruler at any time, and adjust his pursuit of self.

From this perspective, Xuanyuan understands the sky as a ruler and a scale.

From oneself to others, this ruler is not only a standard for self-pursuit, but also a standard for Xuanyuan's positioning of the outside world.

Similarly, it can also be said that Xuanyuan is a standard for the way of the world.

After having this idea, Xuanyuan immediately had an idea about the way of the sky, and also had a core standard.

So now, Xuanyuan only needs to be driven by this standard and this ruler to continuously enrich his knowledge of the way of the sky.

Things became easier after that.

Xuanyuan integrated his part of the combination of sky matter into his cognition of the way of the sky, and at the same time integrated the ruler in his heart into this core.

To be honest, after becoming a congenital god and demon and practicing continuously, the concept of good and evil in Xuanyuan's heart is also constantly changing.

Much of the good and evil that Xuanyuan thought before has begun to blur in Du Xuanyuan's eyes, and has been replaced by a new view of good and evil.

Take the cognition of the prehistoric world and the creatures in the prehistoric world as an example.

When Xuanyuan fought in Xihai, he didn't consider what kind of loss he would cause to the creatures and environment of Xihai.

It was only after Xuanyuan found out about this that he felt annoyed and made corresponding compensations.

But can Xuanyuan's actions really make up for the damage caused by his own actions, and make up for the loss of those lost souls?
Of course not.

In the beginning, gods fought and mortals suffered.

From the point of view of a mortal, Xuanyuan's words are resentful and tragic.

But when Xuanyuan became a so-called god, although he still looked at this sentence with pity, he couldn't shake Xuanyuan's decision.

Even after this war, Xuanyuan knew that he should try his best to avoid fighting in the prehistoric land or the sea, and it would be better to go to the nine heavens.

But once a battle really breaks out, will Xuanyuan not make a move because of this reason?
The answer is obvious.

This is not because Xuanyuan is ruthless, nor is it because Xuanyuan is hypocritical.

Rather, this is indeed Xuanyuan's choice at this stage.

Although such a choice is not what Xuanyuan wants to see, it is indeed unavoidable for Xuanyuan.

Like some animal defenders.

Xuanyuan can understand their love for cats, dogs and other pets, as well as their worries about their survival.

But when they cared for cats, dogs and other pets, did they pay attention to other creatures?If there were ants on the side of the road, would they change their pace accordingly?
Even if someone pays attention to the life and death of ants, will they pay attention to the life and death of creatures smaller than ants?
So from this point of view, good and evil are relatively objective existences, and people can only think about what they can see or touch in most cases.

But for Du Xuanyuan now, the ordinary creatures in the prehistoric world are indeed too far away from Xuanyuan, so far away that Xuanyuan doesn't know when the last time he communicated with the ordinary creatures in the prehistoric world.

It may be a certain time when traveling in the prehistoric, or it may be a certain encounter when feeling the nature.

Even if Xuanyuan has been able to grasp his own memory and has infinite wisdom, he was a little uncertain at the first moment.

Looking at it now, perhaps the most impressive ordinary creature that Xuanyuan came into contact with is the golden scale in his own small world.

It was also during a certain fishing trip when I was bored that Jinlin left a certain impression on Xuanyuan, and Xuanyuan would pay attention to Jinlin's situation every time he returned to his dojo.

Otherwise, how could Xuanyuan pay so much attention to an ordinary creature in the prehistoric world, and even give him so many gifts.

You know, Jinlin's environment is enough to make most creatures in the prehistoric world feel jealous.

So now Xuanyuan's most simple concept of good and evil does not pay attention to the details, but starts from the overall situation of the prehistoric world.

What can play a benign role in the existence of the prehistoric world is good, and what destroys the development of the prehistoric world is evil.

Of course, this is just Xuanyuan's broadest standard of good and evil, and there are many more detailed cognitions in it.

Perhaps, Xuanyuan's cognition of this ruler is also the cognition of monks at different levels to the world. As the cultivation level becomes higher and higher, Xuanyuan's foothold becomes wider and wider.

But Xuanyuan has always believed in one thing, that is, one day he will return to a more subtle existence, and return to the thinking angle of ordinary beings.

Perhaps by then, Xuanyuan's Dao cultivation base has reached a level that even Xuanyuan can't understand now.

(End of this chapter)