Sacrifice to the Primordial Chaos and Forge a Myth for Humanity

PS: As mentioned in the introduction, this book is not about traditional Buddhism. It is mainly about ancient folk sacrifices to gods and the rise of the human race. There will be some Taoist, Buddhist and deified plots interspersed in the middle. It does not have any doctrinal discrimination, and the author will not be biased towards any sect when writing. As for readers who like Taoist myths, Buddhist myths, or folk sacrificial myths, as well as the identity dispute between Pangu and Yuanshi, and the identity dispute between Haotian and the Jade Emperor, it is meaningless. After all, those who like Taoism will think that Taoism is correct, and those who like Buddhism will think that Taoism is correct. Those who teach believe that Buddhism is correct, and those who like my Chinese ancestor gods and ancient sacrifices may not recognize Taoism and Buddhism. These are the freedom of the readers. The author will not say more, and there is no need to argue. After all, this book is just a novel, and it is not an orthodox debate.

In mythology, Yuanshi Tianzun was born before Taiwu and chaos. One of the incarnations of Yuanshi Tianzun, Yuanshi Tianwang, created the world.

The way you write it doesn't seem very high-quality. Why must Pangu create heaven? Can't it be that nothingness gives birth to God? Pangu decided that this was just an alternative prehistoric novel.

Is the author's system based on Buddhism or Taoism?

I just want to ask, the protagonist majors in the only way of destruction. Does he plan to follow the same path as Yuchen Daojun? Also, isn't humanity the way to gather people? The core seems to be to carry civilization and develop civilization. How come you, the author, the protagonist of the novel becomes the only way to practice destruction?

When writing about mythology, don't write about the fictional character Hongjun

The way of a saint or a god or a demon is inherently unique. When do these saints or gods and demons have two identical ways? If you want to say that they are compatible with the way of sublimation and improvement, or transcend time, fate and chaos, so that all the heavens in Hongmeng have their own way, that's pretty much it. I have never seen a novel mentioning two ways. Such gods, demons or gods are not latecomers who let others take over their identity. They are the source and the only one. Isn't it unnecessary to cultivate the only one? When I first watched it, I thought that the protagonist was going to cultivate the Fifth Supreme Being. So what's the result of the awesome follow-up "the essence and blood of many chaotic demon gods plus various origins"? My first impression is that there is nothing else in the prehistoric version of the Chaos Demon God of Destruction, and isn't the Demon God's Spiritual Treasure the World-Destroying Mill? Why is the protagonist so Ultra? Rahu, the Demon Dao, has a three-piece set, and he only has one hahahaha

The ancient Taiyi seemed to have no governance and was looking for trouble.

The saint educates all living beings, moralizes Lao Tzu, and Lao Tzu transforms people into barbarians.

The Fourth Age: The blockade of the Immortal Era is opened, and the Third Age of Immortality comes to an end. The Fourth Age of Humanity begins, and the gods and immortals are hidden. Nuwa created the Houtian human race, the Three Sovereigns and Five Emperors ruled the world, and the Xia, Shang, Zhou, Spring and Autumn and Warring States periods were established. The Taoist God of the Taiqing Dynasty became Laozi, created the Tao Te Ching, and Laozi transformed into Hu. The rise of many pantheons, including the Western God Jehovah, the Nordic Odin, and the Greek Korolos