Just in the Middle, You Told Me This is Journey to the West

This is because a lot of martial arts breakthroughs were consumed in the middle, otherwise his experience points would definitely accumulate to more than two million points.

The only pity is that although he has read through more than [-] books again, he only obtained one supernatural power of "King Kong is not bad".

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This supernatural power appeared automatically when one broke through the fourth-rank golden body through martial arts training, and it belonged to the low-level supernatural power that every fourth-rank warrior could master.

In other words, Chen Qi has studied more than [-] Confucian and Taoist classics in the past year, but failed to obtain a single supernatural power.

Not only does he have no supernatural powers, but even his martial arts are pitiful.

Especially in the later stage, it is all experience value rewards, and there are no other additional rewards.

This made him wonder whether the Confucian sheep had been completely bald by him.

However, thinking of the remaining [-] Confucian and Taoist classics in the Jinghe Water Mansion, Chen Qi felt that it was better for him to have a beginning and an end.

After reading through the remaining [-] Confucian classics in the Water Palace, it would not be too late to start other reading branches.

Anyway, it's only about a year, he can afford to wait.

It's only been fifteen years since Zhenguan, and it will be twelve years before Tang Sanzang's teacher and apprentice come back from learning scriptures.

Such a long time is enough for him to finish reading most of the classics in Jinghe Shuifu.

He doesn't break through the realm of heaven and man now, that's because he feels that he doesn't know much about heaven and man and practice.

......

Especially Confucianism and Taoism, I always feel that something is missing.

So much so that when I wanted to write a book, I couldn't start.

To put it bluntly, my own accumulation is still not enough. If I force myself to write a book, it will only be full of loopholes, and I will be cut off from the road of Confucianism and Taoism.

So Chen Qi was going to write a book after finishing reading all the millions of books in Jinghe Shui Mansion.

As mentioned earlier, the Confucianism he wants is the Confucianism of people, not the Confucianism of morality.

Therefore, if you only refer to Confucian and Taoist classics, it will definitely not work.

It also needs to include the principles of other schools of thought, even the principles of Buddhism, Taoism, gods, ghosts, and so on.

Only by gathering the principles of the world and all things in this way can we come up with the rationale that people need.

Well, so to speak, it may be a little fantasy.

In scientific terms, that is, Chen Qi's Confucianism and Taoism are as follows: "Investigate things, extend knowledge, be sincere, straighten one's heart, cultivate one's morality, regulate the family, govern the country, and bring peace to the world!"

The so-called Gewu is science in the words of later generations.

Use gewu to analyze the world, and use scientific angles and methods to explore the laws of all things.

However, this world is a world where immortals, Buddhas, gods and demons exist, and many things cannot be explained by the science of later generations.

If Chen Qi wants to complete Liyan, he must start with Gewu, and develop a Gewu that can explore and study the entire prehistoric world.

To put it another way, it is to use science to explain theology, metaphysics, occultism, etc.

Use science to explain the mysterious existence of gods, demons, ghosts, souls, evil spirits and so on.

Use science to explain physics, chemistry, arrays, runes, alchemy, etc.,

Use science to explain all kinds of power, spiritual power, divine power, immortal power, spiritual power, power of soul, power of law, etc.

To put it bluntly, the Gewuxue that Chen Qi wants is to combine theology, metaphysics, etc. based on the science of the previous life, to create a theory suitable for the prehistoric world, and even the heavens and myriad worlds.

If such a theory can be really realized.

So to put it bluntly, he, Chen Qi, will walk out of a road that reaches the sky.

In the future, it is possible to honor the Taoist ancestor and prove the Dao on the other side.

Countless years later, when future generations mention him, Chen Qi, they will also sigh: "Chen Qizi was not born in the sky, and the way of finding things in the wild is as dark as night!"

Well, that's what it looks like.zero.

Chapter 156

In the golden autumn and September, the maple leaves are all over the mountain red, and the yellow flowers are resistant to the evening wind.

On this day, Chen Qi was lying lazily in the manor as usual, reading an ancient bamboo scroll in his hand.

This is the third time he has read this ancient bamboo scroll.

For Chen Qi, this was absolutely unimaginable, and it was the first time in more than a year that he read a Confucian and Taoist classic three times.

It's just that whether the ancient bamboo slips in his hand can be called a classic of Confucianism or Taoism is still a big question mark.

Because what was written in the bamboo slips in his hand was not the words of Confucian sages, nor the analysis of Confucian and Taoist articles, but a poem.

One hundred and seventy-three pieces of bamboo slips are connected in series using unknown silk, and the characters are engraved with a pen knife. The whole poem has a total of [-] characters.

There are three hundred and seventy-three sentences in the whole poem, most of which are four words, and there are also three words, five words, six words, seven words, and occasionally eight words, with ups and downs and scattered patterns.

The full text of the poem is composed entirely of questions from beginning to end.

One hundred and seventy-three questions about the sky, the earth, the nature, the society, the history, and the life are raised in one breath, which can be described as an extraordinary work through the ages.

Having said that, someone may already know what this poem is.

Qu Yuan's "Heavenly Questions"!

"Say: At the beginning of ancient times, who preached the Tao?

The upper and lower are not formed, why test it?

Ming Zhao is dark, who can be the best?

Feng Yiweixiang, how did he know it?

......

He Huan passed through the hills of Lushe and produced Ziwen?

I told Du Ao that it was not long.

How can you try to be self-reliant and be loyal? "

This poem starts from natural phenomena such as the separation of heaven and earth, changes of yin and yang, sun, moon and stars, to myths and legends, and even historical stories such as the fierceness of sages and the rise and fall of chaos.

It shows Qu Yuan's bold doubts about certain traditional concepts and his spirit of exploration in pursuit of truth.

Chen Qi felt that if he could answer all the [-] questions in Qu Yuan's "Heavenly Questions", then his Confucianism and Taoism in "Gewu Xue" would also have a main framework.

Of course, it is only a framework.

After all, if you want to truly improve "Gewu Xue", it is not enough to answer Qu Yuan's questions, but you need to answer the doubts of the prehistoric people.

If he had to change the name, Chen Qi felt that his "Gewu Xue" could also be called "Natural Science and the Theology of the Immortal Dao".

Well, to put it bluntly, it is a combination of science and theology.

However, even so, Chen Qi was still shocked by Qu Yuan's "Heavenly Questions".

Especially after he finished reading "Heavenly Questions" and personally felt Qu Yuan's spirit of exploring the vastness of the world and the prehistoric universe.

It was even more shocking for Qu Yuan.

Especially some of the questions mentioned in "Heavenly Questions", even Chen Qi couldn't think of them.

For example: The opening question of "Heavenly Questions" asks, "In the beginning of ancient times, who preached the Word?"

This question completely stumped Chen Qi.

He wanted to answer that it was Hongjun Daozu who preached the Great Desolation, and there were three thousand guests in Zixiao Palace.

However, is this really the case?

What was the situation in the prehistoric world before Hongjun's testimony and sanctification?

The most important thing is, you say Pangu, I say Pangu, everyone is talking about Pangu.

So who did the name "Pangu" come from?

Why does everyone think that it was Pan Gu who created the world in the first place?

A real fairy can open up a small cave, and a fairy can open up a small world.

The strong on the other side of the Daluo and the sages of the prehistoric are even more able to open up the great world with one thought.

Pangu created the world, died, and evolved all things and spirits. No matter how you look at it, this matter is not very reliable.

Moreover, if Pan Gu is really dead, who is always singing Pan Gu's name in the prehistoric world?

The strong man on the other side of Da Luo was able to return from calamity by relying on Dao Hen and other people's singing.

What about Pangu?

Chen Qi didn't know, but felt that he didn't want to know about this question, and was really shocked when he thought about it.

It makes people feel terrified.

Therefore, the first question in the Heavenly Question: "When the ancient times began, who guided the flow of this state?"

Chen Qi couldn't answer this question.

Tianwen asked the second question: "Before the heaven and the earth were formed, where did they come into being?"

That is, before the prehistoric world, what kind of form was this world, and where was it born?

Chen Qi wanted to answer that it was Chaos.

Chaos produces all things, and chaos evolves vastly.

It's just that when the words came to his lips, he stopped and couldn't speak.

Because he doesn't know what chaos is at all, and he doesn't know whether chaos exists or not.

I don't even know if Chaos is like in the novels of the previous life, Chaos produces all things, and there are three thousand Chaos gods and demons in it, Pan Gu is respected and so on.

If you really want to say that, what is the explanation for the sky outside the prehistoric world?

If it is said that the outer world was transformed by the chaotic gods and demons of death, then when Pangu created the world, why didn't these corpses of the chaotic gods and demons be turned into nourishment for the prehistoric world?