Conferred God: Got cramped at the beginning

Chapter 615: Tiangang Magical Power, Yunxiao's Ambition

After the Tao Seed was successfully condensed and transformed into Taiyi, the Tiangang magical power that could call the wind and rain also left traces on Ao Bing's Tao Seed.

The Tiangang magical power that could call the wind and rain was also controlled by Ao Bing.

The magic of Pangu's world is ultimate, there are thirty-six kinds of Tiangang and seventy-two kinds of Disha.

Among them, the seventy-two types of Earthly Fiends are the general principles of the seventy-two types of magic techniques and the essence of the application of the seventy-two types of magic techniques.

The thirty-six types of Tiangang are the real methods of magical powers and fighting.

Thirty-six Celestial Beings:
Mediate the creation, reverse yin and yang, move the stars,

Turning the sky back to the sun, calling the rain and the wind, shaking the mountains and the earth,

Riding the mist and clouds, carving rivers into land, spreading golden light across the land,

Turn rivers and seas upside down, turn the ground into steel, and escape the five elements.

Liujia Qimen, predicting the future, whipping mountains and moving stones,
Resurrect from the dead, fly away, and surrender within nine breaths.

Derive the Yuan Yang, subdue dragons and tigers, mend the sky and bathe the sun,

Pushing mountains and filling up the sea, turning stones into gold, standing upright without a shadow,

The fetus changes into a new shape, the size is as desired, the flower blooms in an instant,

Wandering in the spirit and controlling the air, seeing through walls, returning the wind and returning the fire,

Master the five thunders, dive into the abyss and shrink the earth, make sand and rocks fly,

He can carry mountains and cross seas, turn beans into soldiers, and use nails to shoot seven arrows.

Among these thirty-six kinds of Tiangang magical powers, the art of calling the wind and rain ranks fifth.

In the past, Ao Bing had never been able to understand why the art of calling the wind and rain was ranked fifth among the thirty-six types of Tiangang magical powers.

After all, among the thirty-six kinds of Tiangang magical powers, the art of calling the wind and summoning rain seems to be only the simplest and most superficial one. Moreover, ordinary wind and rain methods can also replace the art of calling the wind and summoning rain, and can produce the same effect as calling the wind and summoning rain.

Let’s look at the swordsmanship in the Disha technique, which is the ultimate manifestation of the weapon method. The method of passing through the netherworld can allow people to enter and exit the netherworld and transcend life and death - except that it cannot be transformed into a Tao seed, which of these methods is not more mysterious than the technique of calling the wind and rain?

In this case, how can this technique of calling the wind and rain surpass all the Earthly Evil Techniques, surpass most of the Heavenly Gang Techniques, and rank fifth among the Heavenly Gang magical powers?
Let’s take a look at what the four kinds of Tiangang magical powers mentioned above are?
Mediating creation is a magical power unique to saints. Queen Nuwa created human beings by this method. The changes in the water-banning method studied by Ao Bing can change all waters mysteriously with the support of magic power, which is similar to mediating creation. Even Yinglong, a great master with magical powers, cannot help but sigh.

The method of reversing yin and yang is a horrifying method that confuses life and death and disrupts the fundamental principles of heaven and earth.

Moving stars and changing constellations is a method of moving stars and adjusting the trajectory of their movement at will, making thousands of stars move along with it.

Turning back the sky and returning to the sun is a way to reverse time...

Among the thirty-six types of Tiangang techniques, the last one, the Seven Arrows with Nailed Heads, has the power to shatter the Dao Fruit of Daluo.

In this case, why can this skill of calling the wind and rain be ranked fifth among the Tiangang magical powers?
Just because he can control all the wind and rain between heaven and earth at will, and because he can make Ao Bing stand in an absolutely active position in any battle?

Not enough, far from enough!
If it only has these two characteristics, then this technique of calling the wind and rain can only serve as the general outline of all wind and rain techniques, and like the Disha technique, it can never become a Tiangang technique, not to mention being ranked fifth among the Tiangang techniques and being able to add the word "big" to the Tiangang techniques and be respected as the Tiangang Great Divine Power.

But when this Taoist seed of calling the wind and rain was integrated into Ao Bing's dragon ball and became a part of Ao Bing's Taoist seed, Ao Bing finally understood why this method of calling the wind and rain could become a Tiangang magical power and ranked fifth among the Tiangang magical powers.

First of all, this technique of calling the wind and rain is not a simple method of controlling wind and rain.

Attracting wind and rain, seizing the authority over wind and rain in Pangu's universe, or changing the nature of water in wind and rain, so that immortals and gods can always have the initiative in fighting, this is only the most superficial application of the method of calling the wind and rain.

The true method of calling the wind and rain, in essence, is one word: "flow".

The essence of heaven and earth is the opposition and rotation of yin and yang.

It is movement and stillness, cold and heat - movement generates heat, stillness generates stillness, and stillness generates coldness.

All changes between heaven and earth cannot escape these four words.

The ultimate ability to call the wind and rain symbolizes the change between movement and stillness, the flow between cold and heat, the process of change, and the flow itself.

This is the method of calling the wind and rain, and the reason why it is ranked fifth among the Tiangang.

What he represents is the process of transformation and change of all things between heaven and earth.

As for calling the wind and rain and playing with the clouds, this is only the most superficial and obvious application of the art of calling the wind and rain.

However, even this most superficial and simple application is something that countless immortals and gods dream of, cannot forget, and cannot obtain.

Starting from the most superficial "Hui Nong Feng Yu" to the most essential and mysterious "flow" of all things, what is hidden in between is a road that leads directly to Daluo and the achievement of Tao Fruit.

That is to say, after achieving Taiyi, even if one only studies the method of calling the wind and rain, and studies this method to the extreme, one will be able to reap the fruits of the Tao step by step and achieve Daluo.

After thinking about this clearly, Ao Bing was stunned for a moment.

Because he thought of something else.

In the ancient times, when the dragon clan was still extremely prosperous, the method of calling the wind and rain was an inheritance flowing in the blood of the dragon clan, and it was something that almost every dragon could comprehend naturally.

In an instant, Ao Bing had an unprecedented understanding of the dragon clan's past "strength".

But soon, Ao Bing came back to his senses and realized that the dragon clan's past strength was just a false strength.

It is absolutely impossible that the Tiangang method of calling the wind and rain is truly passed down in the dragon bloodline and allowed every dragon to comprehend it.

the reason is simple.

The method of calling the wind and rain is the method of Tiangang and the method of Daoguo. As long as any dragon can turn it into his own fundamental technique, all other dragons will become his prey.

If this were the case, the dragon race would never be able to develop.

"So, the method of calling the wind and rain cannot be a method passed down in the dragon bloodline."

“But the traces of the dragon race’s ability to call the wind and rain cannot be faked.”

"What kind of mystery is hidden in this?" Ao Bing pondered.

He studied the Seven Arrows because he got the book of Seven Arrows.

As for the method of calling the wind and rain, he studied it by integrating all the wind and rain-related techniques, and then guided it by his own blood instincts.

This means that the method of calling the wind and rain has really left a trace in the blood of the dragon clan.

In the ancient times, most of the countless dragons were able to activate and control the method of calling the wind and rain. Otherwise, this method would never leave any trace in the dragon's bloodline.

"Then it should be the art of borrowing magic." The art of borrowing magic is a very common magic between heaven and earth. It is a method where strong people "lend" their own magic to their younger generations, so that their younger generations can activate magic across levels to protect themselves and defend the way when their own strength is insufficient.

Especially after the Conferred God Ceremony, the gods between heaven and earth returned to their positions. After the birth of the karma system, the gods between heaven and earth were completed. Under such circumstances, the art of borrowing laws has developed in a whole new way.

Especially for the disciples of Xuan and Fan, those who have achieved immortality are fine, as they would worry that the borrowed method is too powerful and would affect their own body. Their predecessors would also be more cautious in "lending" them power because these juniors have achieved immortality and have become "adults".

But those disciples who have not yet achieved the way of immortality, with an altar and a name, can borrow the might of those righteous gods, and vent the might of those gods with a casual attack - a 'child' on the immortal path who has only practiced for a few decades and has not even achieved the way of immortality, can even use this technique of borrowing power to threaten those thousand-year-old monsters in a fight. Can you believe this?
Ao Bing recalled the records in the dragon clan's history books.

After the fall of the First Dragon, the number of dragon clan members who could call the wind and rain became less and less with each generation.

Until after the Huai River Rebellion, all traces of the Ancestral Dragon left between heaven and earth almost completely disappeared, and the "inheritance" of the dragon bloodline to call the wind and rain was also completely severed.

Obviously, the so-called method of calling the wind and rain inherited in the blood of the dragon clan is, in essence, an extremely mysterious art of borrowing magic.

However, today's technique of borrowing magic requires building an altar, presiding over rituals, and observing precepts, but this technique of borrowing magic to call the wind and rain only requires the blood of the dragon clan.

"Tsk!" After thinking all of this through, Ao Bing couldn't help but let out a click of the tongue.

On the road of cultivation, the further you go, the smaller the gap in strength between each other becomes - because those who can cross that threshold, no matter in terms of birth, opportunity, talent, Tao heart, etc., are not too different, and they are all one in a million.

It seems so.

But in reality, it is not the case at all.

Take Daluo for example, ordinary Daluo is Daluo, and those with great supernatural powers are also Daluo.

But the weak ones among Daluo, like Varuna before, would even have their Tao fruits destroyed by magical powers like the Seven Arrows, and die under the suppression of the human spirit.

But even after the death of the powerful ones, such as the Ancestral Dragon, the traces of their existence can still allow the descendants of the Dragon Clan to use the traces they left behind to perform the art of borrowing magic and activate the method of calling the wind and rain, until the traces they left between heaven and earth completely dissipate...

Those truly powerful people who stand at the top of the world - cultivation is a process of approaching them step by step.

But when I really got closer to them and saw their backs, I suddenly realized that I was getting farther and farther away from them.

Just like the poisonous fire in the earth's core that represents fire disasters - before he achieved immortality, Ao Bing even thought that if his magic power was sufficient, he could use the forbidden water method to cleanse even the fire poison in the body of the Emperor's daughter Ba.

But in fact, after achieving the immortal body, after achieving Taiyi, and after knowing the true existence of the fire disaster, Ao Bing lost the confidence to cleanse the fire poison.

"It's time to keep the appointment." After accompanying Princess Li Nu and Princess Longji for a while, Ao Bing went to the caves of those great masters. After thanking these seniors for their protection when he achieved Taiyi, he focused his energy on another matter.

The Taiyi appointment with Goddess Yunxiao.

As for the Forty-Nine Heavens Realm that he opened up, Ao Bing has already entrusted the management rights of this Forty-Nine Heavens Realm to others.

The Nine Heavens in the East are administered by Lord Longji, who is in charge of the Azure Dragon Order.

The Nine Heavens in the West are directly controlled and operated by the White Tiger Lady.

The ruler of the Southern Nine Heavens is Zhuque Lingguang.

As for the Nine Heavens in the North, because Xuanwu Zhiming has not returned yet, Ao Bing has temporarily entrusted the Nine Heavens in the North Pole Exorcism Institute for management. When Xuanwu Zhiming returns, the Nine Heavens in the North will be handed over to Xuanwu Zhiming God for management.

At the same time, with the opening and completion of the Forty-Nine Heavenly Realms, the honored positions of the Four Directions and Four Symbols have also completely leaped to the super level and are called the Heavenly Honored Ones of the Four Directions.

……

Outside the Sanxian Island, the boy in green was still waiting outside.

"Ao Bing is here to visit Senior Sister Yunxiao. Please pass the message on." Ao Bing bowed to the young boy, then took out a small human toy from his sleeve.

"The Queen said that young master Ao Bing is not an outsider. When the young master comes, he can just go to Yunduping." The young boy looked at the little gadget that Ao Bing took out, and his eyes lit up immediately. He brought Ao Bing closer to Sanxian Island, pointed to the location of Yunduping, and then took the little gadget and ran to another place.

After a short while, the laughter of several boys followed the flowing water in Sanxian Island and echoed in the island, making this leisurely and quiet place suddenly more lively.

Yunduping is not in the palace of the Three Goddesses, but on the left side of the Sanxian Island.

There is a clear pond here that reflects the image. When the light from the sky falls, thousands of clouds roll over the clear pond and then turn into the pond water and disappear. It is indeed a wonderful sight.

When Ao Bing arrived at Yunduping, in addition to Queen Yunxiao, the other two Queens Bixiao and Queen Qiongxiao were also there.

Fairy Caiyun and Fairy Hanzhi, who had a good relationship with them, also sneaked out of heaven and came to the Sanxian Island.

"Ao Bing greets all the senior sisters." Ao Bing bowed to the female nuns with a solemn expression.

Especially when looking at Empress Yunxiao, he was extremely cautious.

As I said before, the further forward he went and the closer he got to her back, the more Ao Bing could sense the horror of this Queen Yunxiao.

Whether it is achieving Taiyi or achieving Daluo, there are methods to perform rituals and open up the Taoist tradition.

What Queen Yunxiao wants is to establish a Taoist tradition and become Daluo.

However, the method developed by Lady Yunxiao is not a method of cultivation.

But it is the magical power of refining formations!
After comprehending the ability to call the wind and rain and understanding the symbolism of the Thirty-Six Heavenly Gangs, Ao Bing recalled the plans of Queen Yunxiao and naturally understood what Queen Yunxiao was thinking.

Because the magical power of Empress Yunxiao to refine the formation into a law is similar to the Tiangang magical power, and it directly points to the law of Daluo.

The existence of Lady Yunxiao herself has proved the power and mystery of this method.

As long as Ao Bing can also study the method of Empress Yunxiao, he will be able to [complete] the other item of this method - inheritance, so that others can study it, instead of this method disappearing with Empress Yunxiao after her death.

Therefore, as long as Ao Bing comprehends this method, the Dao Fruit named [Nine-bend Yellow River] will be born from this method and then picked by Queen Yunxiao.

Moreover, the power of this magical power of refining formations may not be comparable to the magical power of calling the wind and rain, but it has another advantage.

Refining the formation is the method, and the Tao fruit comes from the method, but its source is the formation!
In other words, this magical power of refining formations is not as exclusive as the ordinary Tiangang magical power, but is quite inclusive.

Even if both of them studied the same magical power of refining formations, as long as the formations they refined were different, there would be no conflict between them.

This is truly a unique method to cultivate Tao seeds into Tao fruits.

However, perhaps because the purpose of this method is too lofty and Empress Yunxiao's ambition is too great, the difficulty of this method has exceeded everyone's expectations.

Even in the Jiejiao sect where tens of thousands of immortals came to pay homage, there was no one else who could replicate this method, so the existence of this method was more like a gift from heaven than a heritage of Taoism.

What Ao Bing wanted to prove was that this method of refining the formation was a true Taoist inheritance and a method that could be learned by people other than Empress Yunxiao.

"Please teach me the Dharma, senior sister." Ao Bing bowed again, and then his mind calmed down.

Thanks to the golden elixir of Taishang Laojun, in the process of opening up the Forty-Nine Heavens Realm, Yao Chi Queen Mother burned some of the vitality of the peaches and integrated it into the Forty-Nine Heavens Realm. Therefore, at this time, there were still more than 8 million sources of heaven and earth left in Ao Bing's body.

(End of this chapter)