Realizing that what he bumped into might be a legendary figure left in the world's martial arts history—Qing Cang, who had never shown his true face, asked Xu Yi, while Xu Yi was excited, a faint worry arose in his heart.
He was afraid that the so-called Qing Cang Wen told the truth, like the soul and the soul, which was thought-provoking a thousand years ago, and the common sense of practice that has been known to the world after a thousand years. If this is the case, he will be too disappointed.
Suppressing the slight ups and downs of his heart, Xu Yi read all the way. He read very slowly, and it took him a full two hours to read all the nearly 10,000 words written on the four walls.
I don't know what it feels like to feel heavy in my heart. Unfortunately, Qingcang's question did not solve the predicament he is currently encountering.
Just as he was worried, most of the so-called Qingcang's question is too young and simple for him to see after a thousand years.
Of course, Xu Yi would not deny the two great sages because of this, on the contrary, he had great admiration for their genius in his heart.
Because the arguments of the two are both profound and precise, even some conjectures that were obviously beyond the times at that time have been thoroughly proved to be correct today.
But he said that although Xu Yi was disappointed with Qing Cang Wen's right, it's not that he didn't get nothing.
In particular, the last pair of Qingcang's question is the discussion between the two philosophers about the virtual and the real.
It talks about the relationship between the virtual objects such as Lingtai Qihai and the real objects such as the internal organs, meridians and skulls.
The two people's questions were very targeted, and some aspects also opened up Xu Yi's mind. Xu Yi was particularly impressed by Cang Shu's two points.
One is that Cang Shu believes that the human body itself is a complete living body that is an orderly combination of emptiness and reality, yin and yang, and the so-called qi sea spirit platform exists naturally. It's not because of comprehending the Yin Soul that the Lingtai is achieved, and it's not because of breaking through the dantian that the sea of Qi is transformed. The spiritual platform and the sea of qi are not changed because of the practice itself, but because the monk's practice makes the spiritual platform and the sea of qi easier for the monk to perceive.
Second, the two virtual weapons, Qihai and Lingtai, rely on the flesh and blood body to exist, but exist independently of the flesh and blood body. Said to rely on because of the death of life and death, the seven souls will be annihilated naturally when the sea of Qi in the spirit platform is exhausted. It is said that it is independent of Lingtai Qihai, because the existence of these two will not be destroyed by physical injury.
Among them, Qingsongzi was skeptical about the second point, but Cang Shu gave an interesting example when he refuted.
Cang Shu gave an example, if a person's ghost was seriously injured, would his altar become crumbling because of the damage to his ghost
If a person is seriously injured and the seven souls are about to perish, will his sea of qi collapse at any time before the seven souls perish
Qingsongzi could not answer silently.
The five words "Moran can't answer" are the original words in the diary of the old man of Shanyang, and the words are full of spirit. Obviously, the old man of Shanyang thinks that the green pine nuts are also impressed by Cang Shu's wonderful answer.
All in all, even though he didn't get what he wanted, Xu Yi spoke highly of the whole Qing Cang Question.
Not only because the whole Qing Cang Qun is full of prudent speculation and shining with wisdom, but more importantly, the expositions and predictions in the whole quiz are almost confirmed, showing the astonishing wisdom of the two sages beyond the times.
There is only one point, Xu Yi thinks that these two sages still made mistakes, and that is the second point of Cang Shu's discussion about Qi Sea, that Qi Sea will not collapse before Qipo dies.
This is an obvious mistake.
Because he himself is the living evidence to refute this point. Apart from him, how many people in the entire practice world were destroyed by the enemy and their practice was terminated are all proofs.
At this thought, a flash of lightning suddenly flashed across Xu Yi's mind, he slapped his thigh heavily, and blurted out: "That may not be the case!"
He suddenly realized that his thinking had a fatal blind spot.
This blind spot is that today's comprehension world is filled with a large number of monks whose sea of qi has been destroyed. Could it be that there were no sea of qi realm monks in Cang Shu's era
Qi Sea Realm is not Soul Sensing Realm, but a very basic realm of practice. Even though the era Cang Shu lived in was older and the cultivation resources were more desolate, it can still be speculated whether there were a large number of Qi Sea Realms at that time. of.
This point was reflected in the question and exchange between the two, as well as in the old man Sanyo's notes.
From the classics and texts of the old man in Shanyang, he has already intensively discussed the practice achievements and methods of the condensed liquid state and the soul-sensing state. In turn, it also proves that even in Cang Shu's era, Qi Sea Realm was extremely common.
That being the case, how could Cang Shu not know that there are people in the world who have been destroyed and their cultivation has been abolished? If Cang Shu knew, why would he make such remarks
With the prudence and rigor shown by Zhong Cangshu in the whole question, Xu Yi never believed that Cangshu would not pay attention to the abundant evidence in the world.
Even if Cang Shu was really negligent, why didn't Qingsongzi refute him with this? Could it be that Qingsongzi was also negligent on this issue at the same time
Obviously this is impossible!
Continuing to guess along this line of thought, Xu Yi couldn't help but tremble all over.
He couldn't help but make a bold guess. The so-called sea of qi was destroyed, and the practice was terminated. What was destroyed might not be the sea of qi, but the channel connecting the physical body and the sea of qi.
As Cang Shu mentioned in the question about the passage bridge connecting the real weapon and the virtual weapon, what Xu Yi was destroyed might not be the Qi Sea, but the passage bridge.
Without this passage bridge, he couldn't perceive the existence of the sea of qi, so naturally he couldn't control the true evil in the sea of qi, so he thought that the sea of qi was destroyed.
This point is extremely similar to the idealism of "If I don't perceive, I don't exist".
Xu Yi also imagined that if the Sea of Qi was really destroyed, why didn't the True Sha, which was as majestic as the sea, burst out.
The immeasurable true spirit of fire burst out, and it was impossible for him to be alive.
The more he thought about it, the more Xu Yi felt that Qing Cangwen's conjecture was extremely feasible.
According to Qing Cangwen's argument and prediction of the two sages, which were proved to be correct by the later facts, Xu Yi's confidence has strengthened a bit.
He thought to himself: If only the passage bridges are destroyed, I believe the difficulty of repairing must be much lower than repairing Qihai.
With this in mind, he reflected: The blind spots in thinking often arise from blind obedience, clearly equating "everyone in the world thinks so" with "facts must be like this".
By extension, in the whole world, there are not only Cang Shu and Qingsongzi who are smart people, but in the vast northern court, there must be other strange people who have seen through the key points. It is not known whether there is a restoration of the channel connecting the sea of qi in the inheritance of the family.
This trip to the ancient tomb of the old man in Shanyang, Xu Yi got nothing but confidence and hope.
Compared with the others, these two points are especially precious and precious to him right now.