Home has a door to the flood

Chapter 717 Da Luo's Transcendence

According to Maslow's hierarchy of needs theory, intelligent life should have five levels of needs.

The first level is the need for survival. For example, for people on earth, it is water, food, air, sleep and all the necessary needs to ensure their own life safety.

If any of these needs are not met, the physiology of intelligent beings cannot function properly.

In other words, his life will be threatened.In this sense, physiological needs are the most important driving force for the actions of intelligent beings.

Only when these most basic needs are met to the extent necessary for survival, can other needs become new motivating factors, and at this time, these relatively satisfied needs will no longer be motivating factors.

That is to say, when intelligent beings have enough food and clothing, will not starve to death, and are guaranteed to survive, these necessary needs to ensure survival are no longer what He needs to pursue hard. At this time, intelligent beings will inevitably There will be more advanced desires, which are second-level needs.

The second level is the demand on the security level.

The entire organism of intelligent beings is a mechanism for pursuing security. For example, human receptors, effector organs, intelligence and other energies are mainly tools for seeking security, and even science and outlook on life can be regarded as a part of satisfying security needs.

However, the so-called safety is not safety in the ordinary sense, but safety in many aspects. Personal safety and health protection are considered the most basic, and slightly more advanced ones include asset safety, moral protection, family safety and so on.

For intelligent life, security is a complicated thing, not to say that life is safe if it is not threatened.

Risks exist all the time, such as the risk of property loss and social status slipping, these are also factors that make intelligent creatures feel insecure.

Of course, once this need is relatively satisfied, it will no longer be a motivating factor.

The third level of needs is the need for affection and belonging.

Intelligent beings will want mutual relationship and care.Emotional needs are more detailed than physical needs, and are related to a person's physical characteristics, experience, and received cognitive information.

The fourth level is the need for respect, that is, self-respect or respect for others.

The fifth level is the need for self-actualization.

For intelligent beings, the need for self-realization is to strive to realize one's own potential, to make oneself more and more the existence one expects.

These theories do have many reasons. Although there are some disputes among them, and the self-consistency needs to be improved, their positive value cannot be denied.

However, Ye Ang felt that for a Daluo, the five levels of needs could no longer motivate them, because they were not purely individual intelligent beings.

In a sense, Daluo can be regarded as a collection of super civilizations, but this civilization maintains its personal characteristics due to its heel.

In the absence of other Da Luo's interference, a single Da Luo Supreme is transcendent and above the five levels of needs.

But because of his personified nature, he still has needs, or desires.

And for many Da Luo Zunshen, their needs are to affirm themselves!

For Da Luo Zunshen, self-affirmation is a vague concept, and there are two needs to support this concept, one is aesthetic needs, and the other is knowledge-seeking needs.

Needless to say, seeking knowledge runs through the eternal topic of Da Luo Zunshen. The Da Luo Zunshen will never regress and stop in seeking higher levels of cognition.

Aesthetic needs are equally important. If you can't even define what "beauty" is, how can a Da Luo god affirm himself?
Ye Ang's insignificant nostalgia for mechs is actually very beautiful in his own opinion. In order to please himself, he can directly invest a lot of manpower and material resources in researching relevant materials.

And these behaviors and information eventually became part of the information set of "Ye Ang" and became evidence of his personality.

……

The so-called higher-level needs are just talking about ideal situations. In the real predicament, there may be more than one big Luo, and there may even be many big Luos in the future. This is all foreseeable.

When Daluos of the same level are together, new needs will inevitably arise. Facing the existence of the same level, Daluo will not become too aloof. , The process of struggle is an excellent opportunity to refine your true self and push yourself forward.

So the future will definitely not be peaceful.

In order to have a relatively stable life in the future, as well as to roughly grasp the direction of the prehistoric future, and to ensure that he will not be overturned inexplicably one day, Ye Ang must also take action.

After he put his work in Penglai Great World on the right track, he began to go to the top of Buzhou Mountain to do another job of his own.

……

On the top of Buzhou Mountain, so far, except for Ye Ang, only Houtu and Nuwa, who have achieved Daluo, have been here. The endless pressure of Pangu makes all living beings only flinch.

However, this place is not a mountain top as imagined by others, but an incomparably vast wilderness.

The core entrance of Daluotian developed by Ye Ang is here.

Da Luo Tian was originally a virtual concept, an unknowable and unimaginable place, but due to the operation of the law of heaven, the laws sympathized with the prehistoric, and gradually formed a second-level material world in Da Luo Tian.

Ye Ang's figure came here quickly without any hindrance, and the entrance of Da Luotian was opened to him, as if welcoming his arrival.

Ye Ang didn't hesitate to enter Da Luo Tianzhong directly.

The material world of Da Luotian can be called the heavenly realm. The vitality of the heaven and earth here is extremely abundant, and the quality is extremely high. One day of practice here is probably better than several years of practice outside.

As soon as Ye Ang came in, he felt that he was enveloped by the inexhaustible vitality of heaven and earth. He could feel the vitality of heaven and earth when he breathed.

If ordinary beings are here, even if they don't know how to practice the Dharma Gate, they will follow their own instinctive breathing, breathe out the vitality of the world, and finally realize their own strength.

This is simply the most incredible holy place for practice in the world.

However, such a sacred place of practice is of no use to Ye Ang who is already Taiyi Daluo.

Don't talk too easily about Da Luo, even for ordinary Da Luo, the vitality of heaven and earth is dispensable. After all, the existence of this realm can already directly control the innate immortal aura, and violently interfere with the nature of space and time in the universe. You don't need the vitality of heaven and earth as a medium to exert your own power.

That is to say, for the existence below the Da Luo level, the vitality of heaven and earth is just an important tool.

But it's just a tool. For Hunyuan powerhouses and the current state of Daoist Hongjun or Queen Mother of the West, the amount of vitality in the world has little effect on their self-improvement.

For low-level practitioners, the existence of heaven and earth vitality or heaven and earth aura, which is the foundation of practice, is not indispensable for upper-level practitioners.

This is like in the real world, money is a necessity for the survival of the bottom-level existence.

But in the eyes of the topmost beings, money is just a kind of quantitative data. In their eyes, the fundamental things should be the means of production and productivity!
(End of this chapter)