Shushan Earthly Immortal

Chapter 443 Gazing upon that distant gate, a white light shines forth from the empty room (A difficult yet satisfying chapter)
In the silent world, after an unknown amount of time, Cheng Xinzhan was still deep in thought.

The methods described by predecessors are comprehensive, whether it's striking with lightning speed, recreating the world, or using yin to aid yang—all are sound approaches. If Cheng Xinzhan were to simply copy these methods and replicate them to avert disaster, he felt it wouldn't be difficult. But the question remained: was he limited to merely picking up scraps from the past?

Where is one's own path?
In fact, Cheng Xinzhan believed that meditating in such a silent world was a good opportunity to contemplate one's own path to enlightenment. And the method to break through this silence and darkness was the manifestation of one's own lineage of the Great Dao.

Without a doubt, the thought that generates thunder is the way of cultivating talismans; the thought that opens the heavens is the way of cultivating the spirit; the thought that refines yin is the way of cultivating pure yang. Everyone's method of overcoming disasters originates from their own lineage of laws. To be honest, Cheng Xinzhan knows all these great laws and has cultivated them quite well, perhaps even better than some people who specialize in a single area.

However, these methods and traditions are only one part of Cheng Xinzhan's own path, not his entirety.

What truly troubled him was that he was revered as the Master of All Laws, the Teacher of Broad Dharma, and the Lecturer of the Three Mountains, seemingly possessing knowledge of everything and being able to do anything. This was certainly a good thing in the eyes of ordinary people, and he himself had always felt it was a good thing. With mastery of all laws and knowledge of all techniques, he would be more than capable of fighting enemies, and no matter what path his opponent cultivated, he would have a way to counter them, making him invincible.

However, at this moment, in this silent darkness, after a deep self-analysis, Cheng Xinzhan fell into a state of profound confusion.

If one practices all methods, then what exactly is one's own path?

The Immortal founded the School of Myriad Methods, advocating the mutual reference of all methods. However, the Immortal did not fall into confusion; rather, after falling into confusion, he rediscovered his own path. The Immortal's path is clearly stated in the "Baopuzi - Golden Elixir Chapter," which can be summarized in sixteen characters: "Internal refinement forms the elixir, external application is the method; mutual reference of all methods, protecting and nourishing the internal elixir."

The immortal's myriad methods are divided into inner and outer, primary and secondary. The inner elixir is the sovereign, the outer elixir is the prime minister, and all other magical arts are ministers and assistants.

The immortals and masters of the Five Realms throughout history at Sanqing Mountain have generally followed the path of the Immortal Elder, using internal alchemy as the foundation and supplementing it with a Daoist technique they were proficient in, allowing the two to complement and benefit each other, thus achieving enlightenment. For example, the sect leader used the Void Method to combine internal alchemy, the Mi Ancestor used the Talisman Method, and Bai Lingzi used the Metal Method. They all basically innovated and sought the Dao within the framework left by the Immortal Elder.

Few in Sanqing Mountain could transcend the grand framework left by the Immortal Elder, except for their own ancestor, Master Zhan Biyun of Mingzhi Mountain. Master Zhan Biyun broke free from the shackles of the Inner Alchemy path, and after planting bamboo for a hundred years, he possessed a spirit and transformed, directly progressing from the fourth to the sixth level, and ascending to immortality in a single moment, achieving new heights in the Corpse Liberation path, surpassing his master. However, for thousands of years, the descendants of Mingzhi Mountain have struggled to match Master Zhan's talent and spirit. Even those who later cultivated the Corpse Liberation path used it in conjunction with Inner Alchemy.

Until Cheng Xinzhan appeared.

In terms of "deviant doctrines," he went even further. He neither emphasized internal alchemy nor corpse liberation, but instead excelled in the path of preserving the spirit within the inner realm.

Master Zhan's corpse-dissolving technique still originated from Ge Xianweng, and all corpse-dissolving immortals in the world take Ge Xianweng as their master, which is beyond doubt. Therefore, even though he abandoned the inner alchemy, what he learned was still the prominent school of Sanqing Mountain.

However, Cheng Xinzhan was different. At the beginning of his Qi cultivation, Wen Sukong taught him more than ten methods for cultivation, including breathing exercises, sitting meditation, stepping steps, hand gestures, incantations, taking pills, diet, medicinal baths, and visualization. After discovering that he had the talent to preserve his spirit, he decisively focused on visualization and neglected breathing exercises. He often preserved his spirit and occasionally practiced alchemy. He relied on his inner spirit to circulate Qi within his body.

His five palaces and three residences were all opened by the Inner Landscape God. Even when he formed the Golden Elixir, it was Prince Bingling and the Empress Taiyin who guided the Qi into the Yellow Court. When he was in the embryonic stage, in order to refine the Nine Transformations of True Form, he actually used the Inner Landscape method all along.

The truth is, before Cheng Xinzhan, visualization techniques in Sanqing Mountain were merely a tool for expanding disciples' horizons through qi cultivation. After him, and due to his many astonishing achievements, Sanqing Mountain established Lixue Mountain as an independent lineage, similar to Toujian Mountain and Shouyin Mountain. It can be said that Cheng Xinzhan's internal alchemy cultivation was outwardly focused on internal alchemy, with inner vision as its core. This led to Juqu Mountain frequently considering recruiting Cheng Xinzhan into the Shangqing Sect. Within Sanqing Mountain, some highly skilled individuals naturally recognized this, but since Cheng Xinzhan's Yellow Court Palace contained a Golden Elixir, not a Divine Seed, these people pretended not to hear, believing that Cheng Xinzhan was using the method of preserving the spirit to combine with the internal elixir.

However, later events clearly demonstrated that Cheng Xinzhan's cultivation attainments were no less than those of the Spirit Preservation Method, or even no less than those of the Internal Alchemy Method, not only in the areas of Yin and Yang, the Five Elements, the Five Thunders, weaponry, talismans, incantations, prayer, external alchemy, and the void. Wherever he devoted his time, he could reveal his talent in that area, making him incomprehensible and difficult to follow.

Fortunately, Cheng Xinzhan encountered an enlightened sect and a group of enlightened teachers. No matter what he wanted to learn, everyone in Sanqing Mountain encouraged him and actively tried to find solutions for him. They never said anything to stop him or that it was not good or appropriate.

It is precisely because of this that he forged his unique path of cultivation.

For example, while cultivating pure Yang, he also questioned Lü Zu's "removal of Yin impurities," firmly believing that Yin and Yang are infinitely divisible and can coexist without opposition. Therefore, he preserved his three souls and seven spirits, allowing Yin and Yang to coexist. For example, he transformed the Yin impurities of his physical body into a sword, forging a Yang body with a Yin weapon, achieving unity of man and weapon, with inner Yang and outer Yin, forging a path never before imagined. Furthermore, he employed the Three Lights Tempering Spirit technique, taking the three intentions of Yin, Yang, and Harmony to forge the unheard-of Three Lights Primordial Spirit.

It can be said that his insights into the Yin-Yang principle are unique in Meiji Mountain and even the entire Sanqing Mountain, to the point that no one can teach him.

In his own practice, he advocated slowing down first and fasting up second, and the third and fourth stages of purification, rather than pursuing the perfection of internal alchemy as commonly understood by the world.

It is not difficult to see from the above that, subconsciously or deep down, he did not actually value internal alchemy that much; he cared more about his own self-perfection than the perfection of internal alchemy.

In this silent darkness, Cheng Xinzhan had come to understand that although he had entered the Dao through internal alchemy, by now, through various fortuitous encounters, it was clear that his attainments in other Daoist lineages were no less than those in internal alchemy, or rather, in some cases, they had surpassed them. The sixteen-character mantra passed down by the Immortal Elder, "Internal refinement forms the elixir, external application is the method; all methods are mutually consulted to protect and nourish the internal elixir," was no longer applicable to him.

But the most difficult part is not this. The real challenge is that he cannot even find a "Dao" to serve as the "ruler" of all the Daos he has learned, to integrate all his knowledge, to establish a ruler-assistant relationship like the immortal, and thus to clarify his future path on the Great Dao.

This was actually revealed when he formed his Golden Core. Generally speaking, after cultivating to the Golden Core, most people have already clearly defined their own Great Dao lineage, and the Dharma Form they form is also related to their Great Dao lineage. However, when Cheng Xinzhan formed his Dharma Form, his true Great Dao lineage had not yet appeared. Therefore, his bird-headed, human-bodied Golden Core Dharma Form did not actually represent his Great Dao, but rather his will; Zhenyuan, Zhenhai, Zhenshi were his aspirations, not his Great Dao.

This remained unchanged even when he established his Nascent Soul Dao Domain. His Dao Domain facilitated his ambition to govern the world, but it was still not a manifestation of the Great Dao.

This fundamental question had long been overlooked by him, perhaps because deep down he was aware of it but dared not confront it. Or perhaps, over the years, he had been continuously cultivating a new lineage of Daoist teachings, trying to determine what truly belonged to him as the "Dao."

Over the years, he has become a master of all laws and a teacher of extensive teachings, yet he still has not found the path that can unify all his knowledge.

This can only be attributed to the sheer complexity and richness of Taoist doctrines. Throughout history, this land of China has produced countless masters of extraordinary abilities, passing down these unparalleled teachings. Yin and Yang can transform into all things, the Five Thunders can manifest all laws, the single elixir can encompass all phenomena, a single talisman can open heaven and earth, and the void can give rise to creation. How can one possibly rank these great principles and establish a single unifying "ruler"?

But if there is no unifying "ruler" to govern everything, then what is one's own path? Is one's cultivation limited to simply following the path laid out by predecessors?

In this silent darkness, no one could answer him.

He was deeply perplexed by this. At this moment, his greatest challenge was no longer how to break the silence, but to clarify his own path. This was undoubtedly the greatest test he had faced since he began cultivating the Dao. And now, he had to make a decision. Because, after passing through the three calamities, his next step was to merge with the Dao.

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I don't know how much time has passed.

Cheng Xinzhan still couldn't figure it out. He was already deeply immersed in the silence and darkness, which almost drove the usually calm and composed man mad. Even his thoughts became chaotic and obscure due to excessive thinking.

Why? Why are there still people in this world who, even after reaching the fourth realm of cultivation, cannot clearly define their own path?

Why? Why can't I integrate all the knowledge I've acquired?
Why? Why is there no universal path in this world that can encompass all things?

Cheng Xinzhan cried out silently, lost and bewildered.

Ah! Just then, Cheng Xinzhan suddenly had a flash of inspiration, a thunderous light flashing in the silent darkness. He repeated what he had just said:
"Why is there no universal path in this world that can encompass all things?"

"No," "No."

"Nothing," isn't that just "absence"? If we change the question into a statement, then this sentence becomes:

"Nothingness" can encompass all things; "nothingness" is the Way above all things.

Yes!

Reversal is the movement of the Tao; weakness is the function of the Tao. All things under heaven are born from existence, and existence is born from non-existence.

The "Tao" is always in motion; it is subtle. All things in the world originate from tangible things, and tangible things originate from intangible things.

"Existence" originates from "non-existence," and "non-existence" contains "existence," so "non-existence" contains everything!
Cheng Xinzhan's thoughts became as swift as lightning and as surging as a boiling spring.

Yes!

As the sage said, "Nameless, it is the origin of heaven and earth; named, it is the mother of all things."

"Existence" is the root of all things, while "non-existence" is the root of heaven and earth. "Non-existence" encompasses all that is tangible and all things in heaven and earth. How could it not be the ruler of all laws and the Way above all things?
The Daoist scriptures also say, "The Dao is always inactive, yet nothing is left undone," and "There is something undifferentiated and complete, which existed before Heaven and Earth. Silent and still, it stands alone and unchanging, moving in cycles without ceasing, and can be regarded as the mother of Heaven and Earth."

The Great Way follows the natural order, yet it gives rise to everything and is omnipotent. Isn't this precisely the characteristic of "nothingness"? "Born before heaven and earth," "Silent and desolate"—aren't these descriptions of "nothingness"?
The sage said: "Thirty spokes share one hub; it is because of its emptiness that the wheel is useful. Clay is molded into a vessel; it is because of its emptiness that the vessel is useful. Doors and windows are cut out to make a room; it is because of its emptiness that the room is useful. Therefore, what is present is used for advantage, and what is absent is used for function."

Initially, Master Qu used this phrase to enlighten himself in the practice of emptiness, but now, reflecting on it again, emptiness is merely an appearance; ultimately, isn't it still about "nothingness"?
The Lord of All Laws and the Way of the Way that I pursued had already been inspired by the ancient sages!

"none"!
It is "nothingness"!
One's own path is "nothingness"!
"Nothingness" gives rise to "existence," one gives rise to two, two gives rise to three, three gives rise to all things, and all things follow their own path, forming a unified whole.

"Ha ha ha ha--"

In the silent darkness, Cheng Xinzhan's hearty laughter rang out.
"Silent Thunder" can shield Cheng Xinzhan's five senses and six consciousnesses, but it cannot shield "nothingness". Since it cannot shield "nothingness", then naturally "something" can be born. When "something" appears, all things appear, and thus laughter can naturally occur.

"I understand!"

He laughed heartily, feeling that he had never been so happy and carefree.

At this moment, the silence and darkness could no longer confine him, or rather, the silence and darkness were no longer his enemy, but his friend.

He has found his own path to enlightenment, the way to break the silence.

In all the notes of predecessors that Cheng Xinzhan had read, those predecessors all used their own thoughts as a trigger to unleash thunder. This was only natural and reasonable, because in this darkness and silence, the only thing that could move, the only thing that could prove that one was still alive, was one's own thought. What else could one rely on but it?

However, at this moment, Cheng Xinzhan did the opposite and took a path that no one had ever taken before. He deliberately dispersed his thoughts, merging them into the silent darkness and returning them to nothingness.

Looking at that gate, the empty room is filled with white light, and auspiciousness dwells there.

When everything returns to "nothingness," "existence" will naturally occur. Once you grasp the mystery of "nothingness," what you desire will naturally appear. This is the principle that Cheng Xinzhan realized.

Reversal is the movement of the Tao, and a thunderclap signifies universal transformation.

This is another principle he realized. "Reversal" signifies repetition; "movement" signifies motion; "universal" signifies vastness and omnipresence; "transformation" signifies nurturing and changing. The Great Dao is constantly in motion, change is ever-present, and the universe, though seemingly still, is not dead. And within these myriad changes, thunder is its representative; as the pivot of creation, how could thunder possibly be trapped in absolute silence?

Where there is "nothingness," there will be "somethingness"; where there is silence, there should be thunder.

Therefore, within this silent world, there must be hidden thunder, or rather, thunder is constantly erupting and never ceasing. It's just that one's own restless thoughts have obscured the thunder. When one merges one's thoughts into darkness and returns to nothingness, the thunder will naturally manifest in this silent darkness.

"boom!"

As expected, after Cheng Xinzhan's thoughts returned to nothingness, the darkness became even more silent. But then, a deafening explosion, like the splitting of heaven and earth, accompanied by a tremendous light, shattered the silence and illuminated the nothingness.

And Cheng Xinzhan's thoughts were born again from "nothingness".

He opened his eyes.

His entire demeanor underwent a dramatic transformation. He was sitting there, yet his presence was imperceptible, as if he were nothingness. But in the next instant, his presence reappeared, as if a person had materialized out of nowhere, and all things in heaven and earth were connected to him. The earth embraced him, the wind clung to him, and the void surrounded him.

After several such changes, his aura gradually stabilized, becoming almost imperceptible. He remained approachable and kind, but before, he gave the impression of being like a vast ocean or towering mountains, possessing a broad and unyielding spirit, yet not one to be trifled with. Now, however, he seemed more like a deep, secluded valley, open to the world yet shrouded in mystery.

Cheng Xinzhan looked around and saw that the birds were flying and the grass was growing, and the ice and snow were melting. It was clearly an early spring scene. He didn't know how many years it had been since he went into seclusion.

He looked inward again and then smiled freely.

The wheel of life adds two cycles of sixty years to one's lifespan.

It turns out that his "Annihilation Thunder" and "Barrier-Breaking Thunder" came together.

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(End of this chapter)