Poor Taoist Qiu Chuji

Chapter 114 Sitting Alone in the Garden, Visitors Come Like Clouds

Chang Yin knew that he had disturbed Jiajing's opportunity, so he apologized immediately and said directly: "I see that although you have practiced some skills to nourish your qi, you have not really reached the mastery level. To make up for my mistake, I would like to pass on a small method that I realized myself to you. I wonder if you are willing to learn it?"

While speaking, he stood up again, bowed and clasped his fists to show his sincerity, without any arrogance of someone who could teach others the Dharma and save others.

The Shushan Sword Sect has strict rules. Without the permission of the master, the many secret techniques cannot be easily passed on. Although Chang Yin is not an extremely pedantic person, he will not easily reveal the secrets. He just feels guilty at the moment. He is also a man of extraordinary talent and has his own understanding of cultivation. It would be fine for him to comprehend something of his own from the Shushan secret techniques and then pass them on.

Upon hearing this, Jiajing was no longer reluctant to agree and nodded his head rapidly. Since he had met Qiu Chuji in the Starry Way of the Universe and had been taught the Great Song of Quanzhen Dao, he no longer cared much about the deceptions of ordinary Taoist priests and all he wanted was to make another trip to the Starry Way of the Universe to continue asking Qiu Chuji for advice.

Now his expectations have been more than met.

Qiu Chuji on the other side was also happy.

He finally understood the significance of Jiajing's reappearance here. This guy had great fortune and low cultivation level, making him a good raft to bring up certain topics.

If Jiajing was not here, he would also ask Chang Yin for advice, but Chang Yin had some misunderstanding about Qiu Chuji's cultivation due to his small world, and would not give him relatively "basic" things.

However, what Qiu Chuji lacked was the foundation.

He is now a complete unconventional person. He says that he enters Taoism through martial arts, but in fact, he has a lot of ideas about how martial arts will develop when he reaches this level, and he has no backbone.

In daily life, just remember to polish the three treasures of essence, energy and spirit, and this will never go wrong.

"I wonder if I can sit in on the class?" Qiu Chuji was also excited, but he still asked Chang Yin for his consent first.

Chang Yin immediately said, "They are just some minor techniques that are not worthy of being mentioned on the stage. If you are interested, please feel free to listen."

After saying this, Chang Yin immediately began teaching.

This little Dharma of his is quoted from "The Sound of Flying in the First Desire Realm", which is quite similar to the "Xiaoke Xing" in "Xiaoke Island". Every line of the poem is a Dharma door. For example, the first line "The way of man is vague, the way of immortality is vast" is a method of finding people and exploring Qi. And "High up, the spirit is clear and refreshing, and the sad song is loud in the space" is a way of meditating and refining Qi.

Although in Chang Yin's words these were not considered profound and were still quite far behind the magic of Mount Shu, both Qiu Chuji and Jiajing were fascinated by what they heard.

Some things are actually not complicated, but they are unknown because there is no environment to nurture and generate them.

Just like people living in the south by the sea, if they have never been to the north and seen the vast snowfields, they don’t know what heavy snow means, and they don’t know what ice skating and skiing are. Similarly, people living in the north, if they have never been to the south, will not know how to ride the waves.

The first impression that Chang Yin's so-called "little method" gave Qiu Chuji was that it was a waste!

Whether it is the way of refining Qi or the method of casting magic spells, both consume and waste the Qi of heaven and earth. Turning the true Qi internally, forming magic seals externally, and reciting the true secrets aloud can draw on the power of heaven and earth. Although it may only be a few words, it requires extremely high levels of the Yuan Qi of heaven and earth.

Although it does not have much practical value for Qiu Chuji at present, just hearing about it can help him complete the basics.

At the same time, it also helped Qiu Chuji to open up a new path forward.

"Fellow Taoist! You said that there are different levels of spiritual practice. I wonder how they are divided?" Jiajing asked a question that also interested Qiu Chuji.

Chang Yin said: "Generally speaking, we divide cultivation into one hundred levels. Ordinary people are at levels one to three. If you meditate and refine your Qi, comprehend the way of immortality, practice magic, and slay demons, you can raise your level. The higher the level, the more powerful the magic and sword techniques you can use."

"For example, I am now level 43. I can use sword techniques to break through the air and fly into the sky and hide in the ground. Ordinary monsters are no match for me."

Jiajing was a little confused when he heard this, but Qiu Chuji understood.

The Legend of Sword and Fairy World can be regarded as a continuation of the game level setting. No matter how you put it, it is much clearer than the general "refining essence into Qi, refining Qi into spirit, refining spirit into emptiness, refining emptiness into the Tao".

It’s a pity that the path taken by the Xianjian world is still different from that of Qiu Chuji.

The method taught by Chang Yin only includes the part about refining Qi to practice, improve oneself, and strengthen the essence of life, but not the part about refining Qi to conceive elixir, as well as the part about further development and extension. I did hear him say that monsters have inner elixir in their bodies, but that thing is actually not the same as the golden elixir of those who practice Taoism.

Of course, the methods taught by Chang Yin still have considerable reference value for Qiu Chuji.

Both the methods of internal cultivation and the techniques of external use can be adapted to local conditions.

The three of them chatted about spiritual practice while drinking the warm wine on the table.

Of course, most of the time it was Chang Yin who was talking, while Qiu Chuji and Jiajing were listening, and occasionally raising some questions.

As for asking Chang Yin to open the "portal" to the fairy sword world where he was, so that he could explore opportunities in the past, Qiu Chuji did not mention it at all.

You can't eat hot tofu in a hurry. Chang Yin has a straightforward personality and is also alert and smart. If you rashly propose to "travel" to the other person's world before you know them well, it will easily make Chang Yin alert and miss the opportunity.

From this point of view, if it was Jingtian or Xu Changqing who came, it might be easier to handle.

As for the world where Jiajing lived, it was just an ordinary ancient world, which had limited appeal to Qiu Chuji. Besides, Jiajing was also a very shrewd person, so it was impossible for him to easily invite Qiu Chuji to visit his world.

The three of them were having a very enjoyable chat. By the time the food and drinks that Qiu Chuji had conjured up had changed three times, it seemed that this opportunity was over. Jiajing was the first to disappear from the table, followed by Chang Yin.

We will be separated for now, and we will have to wait until tomorrow to meet again.

However, now that his little world has been opened up, Qiu Chuji also has a certain degree of autonomy and can make his own decisions when interacting with fellow Taoists.

The auras of Chang Yin and Jiajing have been absorbed by the small world. As long as they accumulate enough blessings, they can appear here in a moment.

And at the same time they appear, Qiu Chuji will also feel the same sensation simultaneously.

If he ever met a cultivator he disliked in the future, Qiu Chuji would eliminate his aura from the small world. In this way, no matter how lucky that person was, he would not be able to enter the small world or the starry sky.

The arrival and departure of Chang Yin and Jiajing does not mean that Qiu Chuji needs to wait for a long time.

In addition to being able to fish in the heavens with the 'knowledge' he exchanged in his small world, he can also consume his own fortune and carry out directional 'fishing' in the star paths of the heavens.

For example, Qiu Chuji can now use up his own fortune and fish out a technique from the heavens that suits his practice.

However, Qiu Chuji didn't know how much luck this method would consume, and whether it would affect his future practice, so he hadn't tried it yet. He planned to wait and see. Perhaps he wouldn't have to fish in the heavens, but could exchange it from visiting fellow Taoists.

On the third day after Jiajing and Chang Yin left, before Qiu Chuji had used the "Sound of Flying in the First Desire Realm" as bait to pull the large ball of light selected into the small world, three more guests came in front of the door of the small world.

The three are Master Zi Yang of Wudang Sect, Taoist Master Qing Song of Wudang Sect and Taoist Master Chong Xu of Wudang Sect.

Although they are all Wudang Sect, they are actually not the same.

True Man Zi Yang comes from the world of the White-Haired Witch. He is the master of the male protagonist Zhuo Yihang and the head of the Wudang Sect. Taoist Master Qingsong is also the head of Wudang, but he comes from the world of Heaven Silkworm Transformation. Needless to say, Taoist Master Chongxu is the head of Wudang in the world of Smiling Proud Wanderer.

In the courtyard, Qiu Chuji looked at the three leaders of the Wudang Sect and suspected that they had disturbed the Wudang Sect's lair today.

After the three Wudang masters informed each other of their identities, they felt a little awkward.

The theory of the heavens was recorded in Buddhist and Taoist scriptures. Although they were all ancient people, it was not difficult to understand. With Qiu Chuji mediating the atmosphere, the three Taoist priests of the Wudang Sect started chatting for a short time, and they even exchanged and verified martial arts with each other.

They are all the heads of the sect and have the highest rights to use and pass on the sect's martial arts. What's more, they are all Wudang disciples and have an innate identity. Any little thoughts of cherishing one's own things can be easily suppressed.

Naturally, when the three Taoists exchanged their martial arts and experiences, Qiu Chuji not only listened, but also gave a lot of guidance and suggestions.

Although the martial arts of these three Wudang Taoist priests were far inferior to Qiu Chuji's, their master's inheritance still made Qiu Chuji's eyes light up.

Especially the "Heavenly Silkworm Magic" that Taoist Qingsong brought out had a great impact on Qiu Chuji.

After the three Wudang masters left, Qiu Chuji met with several monks from different worlds.

Some of them came from an ordinary ancient world without any extraordinary qualities, and some came from the same low-level martial arts world as Qiu Chuji. Even if they exchanged martial arts, they could only be regarded as adding more bait to Qiu Chuji.

It seems that the only place that is most worthy of Qiu Chuji's efforts to make friends with and then explore is the fairy sword world where Chang Yin is.

At this time, on Mount Zhongnan, the clouds had cleared and the rain had stopped. Qiu Chuji, sitting in the pavilion, seemed to be admiring the mountain scenery, but in fact he was carefully comprehending the method he had just caught with the Heavenly Silkworm Divine Art.

The Nine-Death Silkworm Magical Art, which comes from the world of Sword Dynasty, can lead one directly to the Nine Realms and gain a glimpse of immortality.

However, this martial art is based on the principle of facing death. To enter the ninth realm, one must endure nine deaths.

This technique is certainly more advanced than the Divine Art of the Heavenly Silkworm, but the purpose is the same. Both techniques first store vitality in the body and accumulate greater power, and then activate the potential through death, cocooning oneself and then breaking out of the cocoon to be reborn. Although it is magical and extraordinary, it also involves taking risks and risking one's life.

Qiu Chuji had been cautious for most of his life, so of course he would not switch to practicing the Nine-Lives Silkworm, but he saw more ways forward from it.

The human body is like a wooden barrel, and the true Qi transformed from the primordial Qi of heaven and earth is like the water in the barrel. When the water is full, either the true Qi must be compressed to change its properties and improve its quality, or the barrel must be expanded to accommodate more.

In Qiu Chuji's view, it would be more effective to proceed with both simultaneously.

If you can widen the wooden barrel and increase its storage capacity, then increase its storage capacity; if you can change its properties and purify its true Qi, then purify its true Qi.

They can all passively influence the upgrade and transition of life itself, changing it into higher-level life forms such as immortals, Buddhas, and gods.

(End of this chapter)