There are first-order spiritual veins, second-order spiritual veins and third-order spiritual veins on Qinglin Peak, as well as first-order evil veins, second-order evil veins, and three third-order evil veins, as well as dots of spiritual beings dotted around them.

Terrible place.

…

Mortal societies that are either independent of each other or connected into a large area have various customs due to different sizes and different environments.

They are not only independent of the spiritless land outside the spiritual veins, but from another perspective, they are under the protective wings of the spiritual veins.

Prevent them from facing disasters that mortals cannot bear, just like young birds under heavy protection.

This is the basic foundation of human beings.

Then there are the Qi-training monks, the Foundation-building monks, the Qi-training forces, and the Foundation-building forces.

Or use blood as a link to form a family;

Or form a chamber of commerce based on interests;

Or form a gang with strength as the core;

Or form a sect with inheritance as the core;

Or forming circles based on common professional status and common temperament;

A more complicated situation is that various factors are mixed together to form an intricate circle of practice;

A small circle within a spiritual vein, a large circle across spiritual veins, and then encompassing the entire Qingxuan Territory, and even the outer realm...

This is the world of practitioners, and this is the world of spiritual practice that everyone often refers to.

It is not a separate world. It is the same world as the mortal world and the world of monsters. However, due to the huge natural barriers between these different "worlds", everyone is used to keeping each other separate.

boundary.

Outside the world of practice is the world of monsters.

Looking at the entire Qingxuan Domain, the number of evil veins of the same quality exceeds the number of spiritual veins of the same quality.

The number of monsters of the same quality far exceeds that of monks of the same level.

If we consider the absolute strength of both parties, the group of monks is far inferior to the group of monsters.

…

Compared to monsters, monks' strongest talent is their learning ability.

How much suffering did a mysterious turtle with a quasi-third-level bloodline have to suffer in order to learn a cloud and rain technique, even though the bloodline talent has strong adaptability and tolerance?

As for human monks, from being a mortal to becoming a Qi-cultivating monk, and then from Qi-cultivating to building a foundation, they have cultivated step by step, and they have accumulated little by little learning.

In the process, they learned and mastered so many skills and knowledge that they could burst a monster's brain.

The more powerful monks are, apart from their talent and determination, they are all, without exception, good at learning.

Not only can they learn from the inheritance of their predecessors, they can even take the initiative to discover, understand, and learn on their own.

Any monster, even if it only possesses the learning ability of an ordinary Qi Practitioner, is a monster that has the potential to break the shackles of its bloodline.

The monster among monsters.

…

Compared to humans, the most terrifying talent of monsters is bloodline inheritance.

For a Qi-training monk to give birth to an heir with spiritual talent, it is a probabilistic event, and the probability of giving birth to a mortal heir is even higher.

For foundation-building monks, the probability that their children will have cultivation talents will be higher, but the ability of foundation-building monks to give birth to children is also lower. Overall, the probability is still low.

As for the children of foundation-building monks who also have foundation-building potential, they must adopt the strategy of marrying more and having more children.

Sow more and defeat probability with quantity.

Compared with the difficulty of inheritance by monks, the blood inheritance of monsters is completely cheating.

As long as they are the offspring of a demonic beast, whether they are born from moisture, eggs, viviparous or metamorphosed, as long as they are born, theoretically, they all have the potential to grow to the height of their father's bloodline without any hindrance.

The only problem is to survive until that day safely and smoothly.

From an individual point of view, most of them will become food for other monsters along the way and nutrients for their growth.

But from a macro perspective, there will always be a steady stream of new monsters growing to the height of their father's bloodline.

And in the fierce natural selection, use your life to attack the shackles of the bloodline and create a more powerful "patrilineal bloodline".

Theoretically, as long as the evil ecosystem itself that maintains the existence of all monsters and beasts is not destroyed, the monsters will be endlessly killed and will never die.

When the old goes, the new will come.

Like leeks in the field, like refresh in the game.

Among human monks, even if they only have the weakest monster's bloodline inheritance ability of the worst quality, even if it is incomplete, they are all monsters with the potential to question the truth.

The monster among humans.

…

These two "basic worlds" are mixed together to form the background of Qingxuan Realm.

Not only the Qingxuan Domain, the situation in other domains is also very similar.

…

After reading all the paper books, Meng Zhou took out another book that he had already read.

"Gifted Spirit"

Human monks, either due to mutations, inheritance, or other reasons, have the ability to be as talented as monsters. Even the weakest monsters and the worst qualities are enough to make them the best among human monks.

A genius, even a monster.

And this book is the only one among the hundreds of classics collected by Meng Zhou that sorts out these innate abilities.

Although this review was rough and had many gaps, it gave Meng Zhou a more intuitive understanding and positioning of his spiritual talent for the first time.

Through this book, Meng Zhou learned for the first time that these abilities were unified into two broad categories.

One is [Talent] and the other is [Spirit Body].

"Talents" can be subdivided into low-grade talents, mid-grade talents, high-grade talents, and top-grade talents based on the strength of their performance.

"Spirit body" can be divided into incomplete spirit body and complete spirit body according to its completeness;

And according to the strength of its performance, it can also be subdivided into low-grade spiritual bodies, medium-grade spiritual bodies, high-grade spiritual bodies, and top-grade spiritual bodies.

The main difference between "talent" and "spiritual body" is not strength or weakness.

——Of course, the performance of most talents is weaker than that of spiritual bodies, but there are also some extremely high-quality talents whose power is not inferior to that of spiritual bodies, or even more powerful.

The main difference between them, according to Meng Zhou's own understanding, is the difference between "use" and "ti" after extracting the complicated words in the book.

Talent focuses more on "use", and the benefits it brings are more reflected in the improvement of the practitioner's ability in a specific aspect, focusing on skills.

For example, a mid-level talent called "Left Hand Sword Bone" can allow practitioners to receive more extraordinary benefits when holding a sword with their left hand or wielding a sword with their left hand.

The spiritual body focuses more on the "body". Taking his "natural sword body" as an example, it not only increases his sword-wielding ability but also the sword-wielding power.

What's more important is the understanding of the way of swordsmanship, and the ends of the road are connected.

With a spiritual body, on the road of seeking, it is like changing from a dangerous step at a time, where you need to overcome thorns and thorns in order to move forward step by step, to a stone step trail.

However, this book also has a lot of shortcomings. Of the three spiritual bodies he possesses, only the natural sword body is included in it.

Neither the Variety Spirit Body nor the White Lotus Spirit Body were included in this book.

But this did not affect Meng Zhou's emphasis on this book at all.

In addition to systematically and comprehensively sorting out the knowledge of "talent" and "spiritual body" for Meng Zhou, this book also gave him an important idea.

That is, neither "talent" nor "spiritual body" are mechanical existences.

"Spiritual body" itself contains innate abilities. On the other hand, "talent" is not only about "use", it can also be transformed into "body".

In other words, "talent" can become a "spirit body". Although the book does not give a clear and specific transformation path, it does give many examples.

One example is a qi-training monk who originally only had the talent of "two-handed sword bones", but became obsessed with swordsmanship. After breaking through from qi-training to foundation-building, he had a complete sword body.

This example is very simple and no more is said, but Meng Zhou already knew what happened based on his own experience.

It must be the monk who is obsessed with swordsmanship and has perfected a large number of skills related to swordsmanship.

Including martial arts, sword-holding, spells, sword-driving...

Then, when he broke through from Qi training to foundation building, his "two-handed sword bone" talent was like a magnet, attracting a large number of perfect sword skills, strengthening and completing them, and finally obtained a complete sword body.

Upgrading "yong" to "body" transforms a more limited talent into a spiritual body that is more comprehensive and more beneficial to the avenue.

How similar is this to your own experience?

The only difference should be that when I was practicing Qi to break through the foundation, I mastered too few perfect sword skills, and I made them from scratch, while the opponent had the talent of "two-handed sword bones" as a guide.

Because of these differences, I only mastered the incomplete sword body, while the opponent took the opportunity to achieve a complete sword body.

Meng Zhou was not depressed, but was very excited.
To be continued...