The real person of Cihang in the prehistoric

Chapter 197 Influence
The power of rules in Samsara's body is constantly surging, gradually changing what he is wearing. On the lapel of his black cloak, there is a silver-colored phoenix with spread wings embroidered on it.

Under the crown of falling jewels, those eyes were still very calm, so calm that their eyes were filled with complete trust in Ci Hang's actions.

It is precisely because of belief that reincarnation will always be peaceful. It is also true that when the power of heaven enters and canonizes its god status, it can remain motionless.

Cihang was the one who brought him close to the ancient world and made him feel the warmth of the ancient world. Now when he became a god in the ancient world, he felt that once again, it was Cihang who led him. It led him into the prehistoric beings and made him a prehistoric Taoist being.

The silver phoenix embroidered on the black skirt is soaring with its wings, and endless vigor and reincarnation are echoing in it.

This is what Cihang brought him...

Cihang was sitting on the throne of Tongming Hall. Now sitting in Tongming Hall, he could clearly feel that the power of the rules that existed in the Great Desolate Daoji was running several times faster than usual. The emergence of the Imperial Palace undoubtedly set up the rules for them to walk on the road to the development of the three basic rules.

Precisely because of this, not only will the power of rules not be wasted ineffectively, but it will also help them develop on the road to development.

But a division must be established at this time. The powerful power of rules drives the active power of rules in the Prehistoric Daoji. As the active power of rules in the Prehistoric Daoji spreads, it is unknown how many derivative worlds will be produced. The origin of the derivative world was originally unknown to any living creature.

But who allowed characters like Dao Ancestor to exist in the current Primordial Daoji? For the development of the Primordial Daoji, their first concern is the issues derived from the world.

Among them, the reason for the birth of the derivative world was also clarified by them. It originated from the power of rules born in the Prehistoric Daoji itself. Under the power of the heavenly law of the Prehistoric Daoji, the divergent rules were outside the Prehistoric Daoji. A world is formed, and such a world is a derivative world.

Now even if various gods enter the derivative world, and as the derivative worlds continue to be born, the causal projections of the gods will also appear in their derivative worlds.

But this is the internal management of individual derived worlds by Heaven, rather than the overall management. There are too many derived worlds in the Primordial Daoji. As a result, many situations will not receive timely feedback. If there is no dedicated organizations to coordinate and manage them.

The so-called overall management does not mean that Cihang directly manages the internal situation of each derivative world, but makes a reasonable arrangement for different derivative worlds based on their development conditions.

It is not only matters such as the adjustment of various worlds, but also the birth of new derivative worlds. These are all issues and management responsibilities and tasks of the Tiansi.

To give a more vivid example, the ascension of the world limit. In this process, the ascended person must have reached the limit of the world in which he is located. Therefore, his ascension must choose a suitable one for his development. A world suitable for its own Taoist practice.

There are many derivative worlds in the Primordial Daoji, and there are even more creatures born in the derivative worlds due to the power of rules.

If Cihang was required to manage these things, then Cihang would not have to do other things, and his whole body and mind would be involved and unable to extricate himself.

Therefore, the emergence of Zhutiansi is inevitable. His main responsibility lies not within the Prehistoric Daoji, but in the infinite number of derivative worlds outside the Prehistoric Daoji.

It can definitely be said that the organization that manages the ascension of the creatures or major events in it and manages everything on a day-to-day basis is top-notch.

As for the manager of the All Heavens Division, Cihang looked at his master. No living being was more suitable for this position than a master who could formulate rules and help manage the heavens.

As the most powerful top monk in the Primordial Daoji, his use of the power of rules can be said to be unparalleled by any creature in the entire Primordial Daoji.

What's more, on the list of gods, Yuqing's own master's position is behind him, the Great Heavenly Lord!

Even if Yuqing's strength is stronger than Cihang, Yuqing is Cihang's master in name and in fact, but Cihang's status is that of Great Heavenly Lord, the first existence in the ancient Taoist era. , even Taoist Hongjun would call him "Great Heavenly Lord" in front of him.

Yuqing seemed to have seen Cihang's gaze. As a saint from the prehistoric times and the Golden Immortal of the Hunyuan Daluo, Yuqing was strong enough to be called a presence at the top of the prehistoric times.

The great power of the saint is something that many living beings cannot imagine in their lifetime. After all, the principle that summer insects cannot speak of ice is eternal. Only those who are also saints can understand the great power of the saint.

Just like what Cihang thinks in his heart, Yuqing can feel it through the power of rules, because there is Yuqing in what Cihang thinks.

However, this feeling is very vague, just knowing that Cihang has predicted his name in his heart. Destiny is too changeable, and no living being can know what the real result of its destiny will be in the end.

So Yuqing didn't understand why Cihang thought of him, but he knew what kind of temper his own disciple was.

Not all living things, they are brainless.

Yuqing thought about Jiu Si's canonization of gods and the current order of canonization, as well as Cihang's eyes looking at him. He already had some speculation in his heart. His disciple's canonization of gods was to confer the god to his master. On my body.

There is no such anger as the following bully, Yuqing's expression is also calm now.

It is different from the calmness caused by reincarnation's trust in Cihang, but a kind of support. He believes in his apprentice, and more importantly, he believes in the great path practiced by Cihang, his apprentice, not all Living beings cannot see things further. Saints like Yuqing certainly know what kind of compassion Cihang is walking on.

So he supported Cihang.

"Establish the Heavenly Secretary and enthrone the Yuqing Heavenly Lord as the one in charge. He will manage the affairs of the heavenly beings in the Yuqing Palace and establish the rules of the heavens!"

If the ancient and wild demon gods of Yin and Yang were recalled by Cihang from the ruins and canonized as gods, it was a storm, then Cihang canonized his own master, the most powerful practitioner of the contemporary prehistoric Taoism, the Hunyuan Saint. If Yuqing Tianzun was a god, it would definitely be the so-called "Adam's Flood".At this moment, the majesty of the Great Heavenly Lord was once again deeply engraved in the minds of all sentient beings.

The establishment of the various Tiansi, in terms of their actions and management, each brought new content to the hearts of the prehistoric creatures. It was also the first time for them to know that there were other things besides the prehistoric Taoism. There are countless infinite derivative worlds, and there are also living beings on these derivative worlds, and they also have their own practices in them.

For the first time, the grandeur of the prehistoric Dao Ji brought great shock to the creatures who have long been accustomed to the grandeur of the prehistoric.

Nuwa's eyebrows slightly raised. Compared with other gods and demons, for someone who once had a brother named Fuxi, she had no trace of the fact that her deceased brother's name was once again bestowed by heaven. The corners of her mouth raised slightly at the anger of the others.

She has been different from other prehistoric gods and demons since she was born. She can feel it herself, but Nuwa doesn't know where the difference is. She doesn't know why she feels like this, why she feels that she It is an existence that is completely different from other prehistoric gods and demons.

When the power and rules of the Avenue of Creation were poured into her body, she also understood what was different about herself that she had never known before.

Her origin is the biggest difference from other prehistoric gods and demons!

Other prehistoric gods and demons and even the prehistoric Taoist ancestor Hongjun were all formed from things that belonged to the prehistoric Taoist disciplines, but Nuwa was different. She not only contained things that belonged to the prehistoric Taoist disciplines in her feet. The power of the law of creation also has the remaining rules belonging to the Chaos Demon God in its body.

Yes, those are the remaining rules of the Chaos Demon God that exist in the derived world.

What is in Nuwa's body is naturally the rules of creation left by the Demon God of Creation. Why can life and death be found in reincarnation in the derivative world? In the derivative world, the spirits born from the remaining rules of the Demon God of Chaos have the existence of destruction but no creation. Woolen cloth?

The reason is very simple. The remaining power of rules of the Demon God of Creation was absorbed by Nuwa.

That's why Nuwa feels different from other prehistoric gods and demons.

And sometimes after realizing this difference, she always had a vague feeling about the ancient Taoism. This feeling made Nuwa's presence in the ancient Taoism gradually become less and less. , if it were not a major event that belonged to the Great Era of Taoism, Nuwa would not appear in the Great Era of Taoism.

It is also because of this that Nuwa has an alienated attitude towards many things. She no longer has the feeling of brother and sister towards Fuxi. She now has another sustenance in her heart, that sustenance. They are the acquired beings when she completed the Great Way of Creation.

Looking in the direction of heaven, would that be her second place of refuge?
Nuwa didn't know, but she hoped...

This hope appeared in Nuwa's heart when the first saint in heaven appeared in the ancient Taoist era.

Will she be next?
Taiqing raised his eyebrows, and without saying a word, he gently fanned the fan in his hand. Countless innate spiritual energy lingered between Taiqing's fans.

The power and rules of Yin Yang Avenue surrounded Taiqing's body. His face was plain, and the corners of his mouth were slightly raised.

It seems that it would be nice to become a god and make more contributions to the entire prehistoric world...

Shangqing raised his eyebrows. His second brother actually served in heaven, which meant that something was about to happen.

The rest of the saints are also among the selection ranks of nephew Cihang's canonization of gods, and Shang Qing doesn't feel any trouble about being interrupted in the regular time of his practice. Instead, he has great expectations for the things in between. After all, the reason why the fruit status of the saint appeared, isn't it because of the event of great merit to the prehistoric creatures?

As long as you have a heart of devotion and compassion for the primitive beings, how could you otherwise gain merit by doing things that are helpful to the primitive beings and even the primitive Taoism?
What kind of place is heaven?

When beings with different identities look at heaven, they see heaven differently. Some creatures think that heaven here is where cause and effect gather. The chaos in the world of mortals is where cause and effect occurs. In heaven, cause and effect will occur. Their existence hinders their respective cultivation. Being canonized as a god by heaven can be said to be a big troublesome thing from the bottom of their hearts, and they will avoid it.

Some creatures will feel that Heaven is a place that serves countless prehistoric creatures and is a great meritorious event in the entire prehistoric era. In their hearts, they not only have their own practice, but also have things that belong to all sentient beings. Their figures are in their hearts, fighting for their ideals and aspirations, so when facing the issue of canonization by heaven, their attitude is welcoming and eager.

Some creatures will feel that the existence of heaven is a kind of negative oppression, oppressing the progress of the creatures.

The existence of heaven should not appear in their eyes!

When different creatures face the matter of becoming a god, their attitudes are so different. It can be said that there are many different and completely opposite paths.

But for the saints, what kind of place is heaven in their eyes?

It is an existence that belongs to countless prehistoric creatures who look forward to hope and beauty together. It is precisely because of the beauty of the creatures and their hopes that they need to do it.

He needs to enter the heaven to become a prehistoric god, and he needs to help Cihang, the prehistoric deity, manage the prehistoric Taoism.

Not all living beings avoid the Heavenly Court of the Prehistoric Dao Era. Many times, the living beings will think of their own suffering, but rarely think of who ended such suffering, but the Heavenly Court will still go there. Doing this is not only what Cihang wants to do, but also what other creatures in heaven need and want to do.

Again, the prehistoric Taoism does not only belong to the prehistoric great supernatural powers, but also belongs to the endless creatures of the prehistoric world. This is also the prehistoric Taoism that belongs to the prehistoric creatures!

(End of this chapter)