Shanhaijinxu

Romain Rolland said: There is only one true heroism in the world, and that is to still love life after recognizing the truth of life. Su Qingyao is probably the person closest to this sentence in my writing. She saw clearly that the old order was false, that people's hearts would be swayed by rumors, and that even she herself might be a long-forgotten piece on Xuan Zhaochen's chess game - but she still stood on the top of the sea of ​​clouds, pressing the weight of the three realms on her spine inch by inch. "This body can die, but this balance cannot be tilted." This is what Lu Heng said when she was scattered in the three realms, and it was also the monument she set for herself. The difficulty in defending the balance alone is not that you have no companions, but that you still have to go on even though you know that you may not win the battle and that every move is being predicted by the opponent's chess record. Because there are always some people who would rather step on their own backs than let the world go dark. The most amazing thing in this world is never winning. It means knowing that you will lose, but still willing to stand alone until the end for something worthwhile. I hope you and I can recognize the truth of life and be willing to love it.

The moment I finished writing the final chapter of the second volume, I suddenly remembered a very appropriate sentence: Life is a gorgeous robe covered with lice. The second volume of "The Ashes of Mountains and Seas" is mostly about such a grand and desolate human world. With our own hands we have woven the gorgeous clothes of the prosperous times of the Three Realms, and with our own hands we have traced the numerous holes hidden in the stitches. The young man in the first volume is a clean-cut man who has just entered the world. He has mountains and seas in his eyes and no vicissitudes of life in his heart. He saves people and saves the world with his hot and sincere heart, which is neat, lively and carefree. But there is no forever light cultivation in the world, and all grand destiny will eventually take root and absorb the heavy suffering in the world. So when we started the second volume, we were deliberately gentle and cruel. We refused to give the characters the myth of smooth sailing, and only gave them the most realistic ups and downs of the world. In this volume, we break down the simple black and white concepts of good and evil, and reshape the overall picture of the eternal Tao. In the past, I always thought that catastrophes were caused by villains and wars. Only when I wrote about it did I realize that the greatest disaster in the three realms is not the slaughter of swords and swords, but the obsession of time and the rift in people's hearts. The old balance sticks to the steady state, trapping the eternal vitality into a pool of stagnant water; the dark court is paranoid and silent, grinding the fireworks of the world into dust all over the sky. One is clinging to death, the other is completely destroyed. The two extreme grand paranoias are entangled into a fateful web that traps the three realms, which is gorgeous and desolate. We slowly polished the background of each character, allowing everyone to fade away from the perfect filter and be stained by the mottled world and fate. The most touching thing is not the passion to change one's fate against the will of heaven, but the fact that in this troubled world, everyone is in trouble, but no one refuses to accept their fate. The salvation in this world is not a miracle that happens overnight, but a tiny glimmer of light that countless people get by letting go of their obsessions. We have written all the coldness of the troubled times, but also kept the warmth of the world. The grand and eternal old situation suddenly collapsed, the old shackles were shattered into dust, and the New Heng Taoism came into being. It does not adhere to the rigid and stable state, does not fall into silence and nothingness, and only clings to the endless life. This is the gentlest answer that grows in troubled times. A hundred chapters have been written and the dust has settled. After all, the second volume has not been completed, the catastrophe has not ended, the fate has not been broken, and the night is still young. But the most precious perfection in this world is never the end of suffering, but the fact that even if everything is devastated, there are still people who are willing to survive the world with their hearts. Wearing a robe of mountains and seas, the scars of calamity are the patterns, the vicissitudes of life are the embroidery, the lice are hidden in the embroidery, and the gentleness is born in the desolation. The story of the second volume has come to an end. The regrets, perseverance and redemption hidden in the grand destiny will eventually settle into the end of the year. Please wait for the new volume of the third volume to break through the fog of ruins and embark on a new journey of eternity.

This chapter proposes a very existential proposition: What truly destroys a community is often not external catastrophe, but the fear pre-planted in people's hearts. Sartre once proposed that hell is other people, which does not mean that people are destined to be hostile to each other, but that past traumatic memories will solidify "others" into dangerous symbols. Yihuang directly caused physical disasters on the battlefield in the far north, while Duyi in the southern wilderness did not fight with swords, but only tampered with people's perceptions, which just confirmed this point: physical disasters can be resisted with weapons and restraints, and prejudices shaped by memories and old grudges cannot be eradicated directly by any magic. Heidegger talked about "thrown history". Every ethnic group is thrown into the scars passed down from generation to generation. The suffering of the past will not automatically dissipate with the end of the times. It settles into blood, collective memory, and becomes a yardstick for judging the present. When the demon clan saw the unity of all races, they saw not only the covenant of salvation, but also the traumatic afterimage left by the ancient Hengdao. Catastrophe is the destruction of objective reality, and suspicion is the cage constructed subjectively. The Five Righteous Lords possess powerful original power and can suppress the evil spirits and repair the earth's veins, but they cannot forcibly rewrite collective memory. This is the most paradoxical thing about troubled times: the catastrophic force that destroys the world comes from Guixu, but the shackles that trap the world are often born within the human heart. If all races want to defeat the void outside the territory, the first thing they have to contend with is each race's own past. This is also a question asked repeatedly throughout the book: What is salvation? Redemption is never just about defeating foreign enemies, but also about breaking free from the spiritual prison that history has left for the ethnic group.

This chapter adopts the ideological core of "integration and verticality" of the pre-Qin strategist "Guiguzi", but breaks out of the old narrative framework of the vertical and horizontal game of the Warring States Period. In the pre-Qin period, political advisors traveled to various countries. Su Qin advocated alliances, and Zhang Yi established alliances. When envoys went out, they often used interests to lure each other, deceive each other with falsehood, or used military force and coercion as a trump card to promote alliances through power calculations. Most of the envoys they sought were the gain or loss of a country's hegemony. But in this article, Lu Xi, as the envoy of Tongtian Jade Platform, took a completely different path. They also seek to form alliances with multiple parties to jointly avert the great danger. Luxi does not rely on armor, does not use hooks and pincers, and does not use heaven's secrets to coerce the Desolate tribe into submission. Guiguzi's "Guai Pian" says: "Those who make good use of the world in ancient times must measure the power of the world and guess the feelings of the princes." In the old days, guessing the feelings was to control the desires of the other party, and to control others; and the "guessing the feelings" here is to understand the trauma and fear left by the Huang clan for generations, and to face their deep concerns about being driven. Machiavellian tactics are a means, but no longer an end. During the Warring States Period, Zhang Yi was sent as an envoy to the Chu State, promising a land of six hundred miles as bait, but later broke the promise, used deception to disintegrate the Qi-Chu alliance, and used the alliance as a chess piece in a game. In this game, the unity of all races is not a tool used by Yutai to annex and coerce weak tribes. The basis of unity is not bait and coercion, but a consensus of survival to fight together against the catastrophe of destruction. The traditional unity of all nations is to gather together for the benefit of others, and then disperse when all the interests are exhausted; the unity of all nations in this book pursues "taking the common people as the root, not taking interests as the rope." The art of can be used for gaming as well as for protection; tactics can be used to calculate people's hearts and also to respect people's hearts. This is what this chapter wants to explore, a rewriting and reflection on the ancient vertical and horizontal thinking.

This chapter is a core milestone for the complete closure of the medical system in the book and the implementation of ancient settings. Baize returns to his clan, the four meridians converge, the medical alliance is established, and the "Heng Jing·Medical Heng" is finalized. The four main lines are implemented layer by layer. All the core settings in this chapter are well-founded and rigorously researched. At the same time, a reasonable innovation of the world view has been made. Here we will unify the two core ancient book researches to help everyone understand the foreshadowing and creative logic. 1. [Baize Clan] The orthodox textual research and setting adaptation of "The Classic of Mountains and Seas". According to the original textual research of ancient books, "Yuanjian Leihan", an official textbook compiled in the Qing Dynasty, quoted an unknown text from the ancient "Shan Hai Jing": "There is a beast on the east side of the mountain, named Baize. It can speak. The king is virtuous. If the light shines brightly, it will arrive in the distance." The most core classic character design of Baize comes from Ge Hong of the Eastern Jin Dynasty's "Baopuzi·Jiyan": The Yellow Emperor was patrolling the East China Sea and met the mythical beast Baize. This is also the fundamental basis for me to shape the Baize clan in Yunmeng Valley: Baize has never been about killing mythical beasts, but is an ancient beast of wisdom that understands the texture of heaven and earth, understands the pathogenesis of ghosts and gods, and balances the profit and loss of all things. It is born to control the yin and yang of heaven and earth, and the changes of prosperity and prosperity. It is naturally consistent with the way of medicine, balance, and benefiting the world. 2. ["Heng Jing·Yi Dao Heng"] An explanation of the textual research and adaptation of the "Huangdi Neijing". The core scripture of this chapter is completely derived from the orthodox medical theory of "Huangdi Neijing". 1. Tracing the original textual research on the core scriptures The core principle of "Huangdi Neijing·Suwen·Zhizhenyao Dalun": Carefully observe the location of yin and yang and adjust them to balance them. "Huang Di Nei Jing·Su Wen·Yin and Yang Ying Xiang Da Lun": If it damages the excess, make up for its deficiencies. "Huang Di Nei Jing·Su Wen·Qi Tong Tian Lun": Yin and Yang are secret, and the spirit is cured; Yin and Yang are separated, and the essence and Qi are eliminated. Most of the traditional secular medicine is obsessed with "eliminating the disease and pursuing perfection." However, the true supreme medical theory of the "Huangdi Neijing" is never to "eliminate the disease", but to reconcile imbalances, return to peace, and adapt to changes. There is no absolute perfection between heaven, earth and human beings. The ups and downs are the normal state of heaven. Balanced symbiosis is the foundation of endless life.

The worldview, racial orthodoxy, and medical system in this chapter are all strictly anchored in the textual research of ancient native myths in "The Classic of Mountains and Seas". There is no originality. All characters and abilities can be traced back to ancient books: 1. White Deer Clan｜Tracing the Spiritual Veins in Time Sequence. "The Classic of Mountains and Seas·Xishan Jing" records: "A hundred and twenty miles to the north, there is a mountain called Shangshen. There are many white deer." The white deer is the top auspicious animal in ancient times. It is chaste in nature and can understand the secrets of the sky. It inherits the time sequence of the star track in the wilderness and is an orthodox branch of the ancient witchcraft. In ancient books, White Deer does not focus on killing or healing, but is good at observing the weather, deducing changes, and detecting time sequences. This is completely consistent with the core character of Luxi Tianyan in this article, predicting hijackings, and controlling meteor patterns. This article is set to complete the ancient fault: when Lingshan witchcraft was at its peak throughout the ages, it unified all the veins of heaven and earth, the orthodox witchcraft palm vitality medicinal veins, and the white deer branch vein palm time sequence star balance. The two have the same root and the same bloodline. After the Great War of Light and Darkness, the witchcraft withered away, and the orthodox retreated to the far north ice field. The White Deer moved south to hide in the world, preserving the ancient time sequence inheritance and becoming the only sideline in the three realms that can guide the witchcraft and link the eternal medical path. 2. Baize Clan & Yunmeng Valley | Tracing the origins of life and death medicine. Bai Ze comes from the Kunlun Divine Realm in ancient times. According to the official historical textual research of "Baopuzi" and "Baize Picture": Bai Ze understands the emotions of all things, understands the ghosts and gods in the world, knows the origin of life and death, and distinguishes the reality of heaven and earth. It is the only supreme auspicious beast in ancient times that connects yin and yang, rotates withered and prosperous, and reconciles the imbalance of heaven. It is responsible for balancing the world, rectifying the world, and resurrecting the dead. This article strictly follows the characteristics of ancient books and sets Yunmeng Valley as the secluded tradition of the Baize people. 3. The Ten Witches of Lingshan | Tracing the Origin of the Wu Valley in the Far North. "The Classic of Mountains and Seas: The Great Wilderness Western Classic" clearly records the ten witches of Lingshan: "Wuxian, Wuji, Wuxin, Wupeng, Wugu, Wuzhen, Wuli, Wudai, Wuxie, and Wuluo, all of which are worth a hundred medicines." The ten shamans palm the heaven, earth and herbs, connect the texture of mountains and seas, and control the continued healing of spiritual veins. They are the masters of the ancient official heaven and earth medical channels. They are good at suppressing evil spirits and cutting off decay, cleansing turbidity and residual residual diseases. They specialize in treating the accumulation of evil spirits, evil turbidity invading the veins, and the collapse of residual veins. In this chapter, all the settings of the birth of a witch, the attack on the altar, and the healing of the witch veins are reproduced from the ancient book's origins of the ten witches suppressing the turbidity, protecting the living, and reviving the meridian, without any personal tampering. 4. The Shark Tribe in the East China Sea | Tracing the source of the terminal illness of the water system Tiandao. "The Classic of Mountains and Seas: Hai Nei Nan Jing" records the spiritual source attributes of the water system of the sharks. In ancient times, the water system was the foundation of all spirits in the world, and it was responsible for the endless growth and change. The core conspiracy of the Dark Court is to violate the original way of heaven, which is the circulation of heaven and earth, and the cycle of prosperity and prosperity in the "Book of Mountains and Seas". It uses extraterritorial siltation to block the water veins and solidify the stability, artificially creating a terminal illness of the way of heaven in which the water system dies and all souls are shut down. Hai Ruo's destiny of guarding the sea for hundreds of years, using his body to hold the pulse, and a single tree to support the sky is rooted in the ancient water system's original characteristics of nourishing all things and carrying the Tao with his body. He is gentle but tough, compassionate and lonely. 5. Closed Loop of Four Meridians | The Ultimate Breaking Logic of the Book Based on the characteristics of ancient meridians in "The Classic of Mountains and Seas", the only orthodox breaking system in the book is organized. The four meridians are complementary and indispensable, perfectly corresponding to the lesions of heaven and earth: 1. Lingshan Wugu: Suppresses evil spirits, purifies turbidity, and cuts off poisonous stasis. 2. The Shark Tribe of the East China Sea: moistens the veins, nourishes the soul, and maintains vitality. 3. Alchemy Dao lineage: warms and nourishes the soul and stabilizes the Dao foundation. 4. Yunmeng Baize: rotate yin and yang, reconcile dryness and prosperity. Only when the four meridians are unified can the ancient medical way of heaven and earth be perfected, the old balance be resolved and the eternal evils solidified and accumulated can be solved, and a complete closed loop of removing the disease focus, consolidating the origin, calming the soul, and balancing the heaven and earth can be completed.

Danguang Duqing The sea of silence sinks into ruins, the void locks up the calamity, and the eternal cold is felt. A single palm cannot support the disease of mountains and seas, and the spiritual veins are gradually fading and the wind and moon have ceased. It lasts for hundreds of years and suffers a thousand times, but no one can tell. The proud bones are not lost to the dust, and the green temples are secretly destroyed by the frost. A lonely expedition to find a way out, but accidentally fell into the dark path. The turbid poison invades, the foundation of the Tao is broken, and the soul is timid. Unexpectedly, the light from the sky breaks through the darkness, and the warmth from the sky breaks through the silence. A piece of sorrow will eventually be sent to you, and you will be lonely and lonely for half your life. It turns out that the wind and snow in the world are gone, and you have a gentle look at me. Cross the deep abyss, support the broken bones, and endure the loneliness. In the past, we were all alone in the sea, but now we travel together on a long journey. Even though we have been suffering from serious illness for thousands of years, we can still create a gap by staying together. You are fire, melting the cold years and giving birth to new ones.

This chapter draws on the supreme principle of "Tao De Jing·Chapter 77": "The way of heaven, is it like a bow? Those who are high suppress it, and those who are low lift it; those who have excess damage it, and those who are deficient make up for it. The way of heaven is to damage the excess and make up for the deficiency. The way of man, Otherwise, the loss will not be enough to make more than enough. "The rotation of profits and losses in the way of heaven, and the reciprocity of profits and losses, are the underlying laws of the three realms that remain unchanged throughout the ages, and the fundamental opposition between the way of heaven and the way of humanity is the core philosophical background of this chapter's transformation of Taoism and compensation for generations. This chapter specially focuses on a core Taoist philosophical detail: the Hengdao Sutra has no words. The world's people practice, preach, and seek the great road, but they are all trapped in classics and texts and rigid rules and regulations. However, the true original way of heaven has no pen or ink or words. The tangible scriptures are all superficial fragments excerpted by later generations. Only the wordless Taoist rhyme can carry the ultimate truth of the balance of heaven and earth, and the rise and fall of calamity. What Xuan Zhaochen delivers is the wordless way and the invisible balance, which also indicates that there is no set rules for the new balance, but only one can help the world with one's heart and balance the heaven with one's body. At the same time, the setting of "Heart of Return" draws on the classic tragic aesthetics of "Titanic". Treasures never have a happy ending because of their preciousness. The ultimate beauty often comes with its own destiny of destruction and hiding. It is the most supreme world-preserving treasure of the Ancient Sea Academy. It once protected the peace of the world and nourished all living things. However, in the catastrophe of the war between light and darkness, it collapsed with the old world, sank into the abyss of Guixu, and was sealed by the evil evil for eternity. Just like a peerless treasure in a sunken ship in the deep sea, silent in the endless darkness, world-famous but unavailable to anyone, pure, precious, and holy, but born to bear the embers and regrets of the collapse of the times. The core conflict between good and evil in this chapter also stems from the difference between the way of heaven and the way of humanity. This journey of salvation for all races has never been smooth and glorious. The five deities endured the disasters of heaven and earth with their incomplete Tao bodies, and sacrificed their own bodies in exchange for the stability of the common people. They finally interpreted the ultimate true meaning of Heng Tao: with my shortcomings, I can balance the world; with my body's death, I can change the world to peace.

This chapter uses three destroyed ancient kingdoms as metaphors, integrates the image of ancient beast totems, and unfolds a set of Eastern catastrophe philosophical thoughts: disasters are hidden in the prosperous times, extreme martial arts exhaust themselves, and everyone who escapes perishes. The rise and fall of the three realms is not determined by destiny, but is determined by the choices of human heart and path. The rise and fall of the ancient beast spiritual signs are prophecies of the rise and fall of a world. The Zhaohua Kingdom uses the unicorn as its totem, which is exemplified in the "Spring and Autumn Gongyang Biography". In ancient times, it was recorded that the unicorn "contains benevolence and righteousness, does not practice grass and does not eat living things", and is a sign of auspiciousness and benevolence in the prosperous times. This country has enjoyed peace and prosperity for thousands of years. The people are addicted to peace and happiness, and their Taoist minds are lazy. The root of calamity is born. Finally, the unicorn falls into the dust, and the prosperous age is overthrown. This confirms the supreme principle of heaven that the prosperous age brings calamity and ease leads to corruption. The white tiger of Xuan Ge is the totem of the God of War, and is one of the Four Ancient Symbols from the "Book of Rites: Quli". The scriptures define it as "the golden element of the West, in charge of warfare and in charge of killing". It is the orthodox image of military strategists who are brave and conquer evil. The whole country is devoted to martial arts and has no soldiers, blindly fighting fiercely and attacking forcefully, exhausting its original destiny with endless bloody battles. Before being defeated by the foreign enemy's forceful attack, it first collapses at the exhaustion of its own strength, breaking through the fate of exhaustion of military force and the decline of military strength. The totem of the Yunzhou Kingdom, the spinning turtle, can be traced back to the "Book of Mountains and Seas·Nanshan Classic". The original text of the scripture is: "Strange water came out, and there were many mysterious turtles in it. Their shape is like a turtle with a bird's head and a snake's tail. Its name is the spinning turtle." It is said in ancient times that it can carry heavy loads and travel far away to avoid disasters. But Yunzhou Kingdom only wanted to escape and avoid disaster, and did not dare to fight head-on. In the end, there was no way to escape, and the black turtle capsized the boat, leaving only a dead end. Three ancient beasts from mountains and seas, three mirrors of the common people. The peaceful and prosperous age, the brute strength of the powerful army, the avoidance of disasters and the elimination of life, the Tao eliminates the shackles of the world. The heaven-locking bureau was shattered, the old world came to an end, and the great world of all truths suddenly began, and trials also followed. This just confirms the core doctrine of this book: don't be content with peace and happiness, don't rely on brute courage, don't be afraid of dangerous situations, stick to your heart, balance offense and defense, and establish the right path in the ups and downs of troubled times.

What I want to talk about in this chapter is the matter of "holding the center". "The Analects of Confucius" says: "Grasp the two extremes and use them to benefit the people." It means to grasp the two extremes of things and act in the middle. It means to find the path that is most consistent with the nature of things after deeply understanding both ends. The two paths of light and darkness in "The Ashes of Mountains and Seas" are the two ends. They are originally from the same root, and they are all derived from the ancient Hengdao. Xuan Zhaochen went to the extreme of "absolute constancy" and locked the world into a pool of stagnant water, thinking that this would protect the world; An Ting went to the extreme of "absolute annihilation" and wanted to burn the world to ashes, thinking that this would be liberation. One imprisoned the world, and the other destroyed all living beings, but both of them were farthest from the original meaning of "balance". The true balance is never a static constancy, but a dynamic balance; the true Tao is never a single ultimate, but a symbiosis of multiples. So Xuan Zhaochen finally figured it out - the sky-locking bureau was broken, not the end of the world, but a new beginning. The unity of all races and the return of all races are not to return to the ancient prosperous age, but to blaze a new path, a path that adheres to dual uses and continues to prosper. Just like at the end of this chapter, the afterimages of Guixu Ten Thousand Realms appear in the world - it turns out that the Three Realms they guard are just a speck of dust among thousands of worlds. The world is big and the road is long. If you are trapped in your own extremes, you will never see the complete scenery.