1310: Eight nine six The requirent to achieve Tao by force 1310: Eight nine six The requirent to achieve Tao by force “Speaking of which, the thod to achieve Dao through Divine Ability is essentially a variant of achieving Dao through force, relying on Divine Ability to forcibly break free from Heaven and Earth when absolute power is insufficient.”
Jiang Chen compared various thods of achieving Dao in his mind and found that each had its strengths and weaknesses.
To Slay Three Corpses and achieve Dao is to attain a state of perfect spiritual harmony, thus being best able to comprehend the Heavenly Heart and adept at transformations, understanding everything, yet sowhat lacking in combat power.
To achieve Dao through Divine Ability is to perfect one’s Divine Ability, following a fierce and forceful path, making one’s Divine Ability invincible, thus unmatched in slaughter, but deficient in spiritual state, easily swayed by emotions and prone to making grave mistakes.
To achieve Dao through rit is to perfect one’s realm through external forces, thus achieving only the realm of Primordial Chaos without matching strength, making it the weakest in terms of combat power.
Besides these, there are also thods like achieving Dao through Fate, magical power, the physical body, and Magic Treasures.
However, theoretically, all these thods can lead to achieving Dao, but in reality, no one has managed to fully achieve it.
For instance, Tiandi Di Jun and Ancestral Witch Di Jiang seed to follow the path of achieving Dao through Fate, but in reality, it was not so.
The Fate they possessed, though it gave them power comparable to a Saint, was insufficient to condense the Dao Fruit of Primordial Chaos.
The reason they managed to achieve Dao was that they simultaneously followed two paths of achieving Dao.
Di Jun, with the greatest magical power in the Prehistoric World, fused the way of magical power with the way of Fate, which helped these two thods of proving Dao complent each other, and only then did he step into the realm of Primordial Chaos.
Di Jiang, with the strongest physical body in the Prehistoric World, combined the way of the physical body with the way of Fate, uniting the power of these two paths, and only then did he step into the realm of Primordial Chaos.
Therefore, it’s not accurate to say that they purely followed the path of Fate.
In fact, since the thod of achieving Dao through Fate was proposed, in the Prehistoric World, no one has truly succeeded in this path.
Because this path requires true unification of Prehistoric Heaven and Earth, and from ancient tis to the present, no one has been able to do so.
Besides, there are other ways of achieving Dao in the Prehistoric World, three thousand Great Daos, each capable of leading to achieving Dao.
This is not boastful talk by the Taoist Ancestors but is indeed so many thods of achieving Dao.
Yet most of these thods exist only in theory, and only a few have actually been realized.
“No wonder achieving Dao through force is so difficult; the requirents for achieving Dao are too high.”
After comparing the various thods of achieving Dao, Jiang Chen finally understood why those who achieved Dao through force were the strongest.
Because the requirents for achieving Dao through force are too high, one has to perfect the realm, magical power, primordial spirit, physical body, spiritual state, and Divine Ability.
Only by achieving perfection in all these can one condense the supre power to break the constraints of Heaven and Earth and transcend beyond.
From another perspective, in the current world, many thods of achieving Dao are derived from the thod of achieving Dao through force.
One who achieves Dao through force could divide it into six thods of achieving Dao.
Nad as one thod of achieving Dao, but in reality, it is equivalent to proving Dao six tis—isn’t it inevitable that they are strong?
“Six in one!”
“If I calculate it like this, the distance I need to cover to achieve Dao through force is still vast!”
On closely examining himself, Jiang Chen found many areas where he was lacking.
Among the six requirents of achieving Dao through force—physical body, magical power, primordial spirit, Divine Ability, realm, and spiritual state—he had only managed to cover four, with two aspects yet to be attended to.
Spiritual state and primordial spirit!
His thod of Slaying Three Lives, by severing the three lives, could transcend the River of Ti and Space and further satisfy the requirent of the realm.
Uniting the three lives, combining the powers of the three lives, magical power, physical body, and Divine Ability, would all be perfected at that mont, thus eting the requirents for achieving Dao.
But the primordial spirit and spiritual state were where Jiang Chen had shortcomings.
His primordial spirit was lacking because his inheritance was incomplete; this could be redied, and as his understanding of the Dao beca stronger, he would eventually complete the thod of the primordial spirit.
However, the spiritual state related to experience was not sothing that could be improved just by wanting to improve.
The more one sees, the more one experiences, then quietly reflecting if there is enlightennt, the spiritual state would naturally improve.
If there is no enlightennt, then that’s problematic, as the spiritual state might never improve in a lifeti.
In any case, the spiritual state is unique and is not sothing you can enhance just because you want to; it requires ti.
“As for the matter of the spiritual state, there’s no need to force it.
If I can successfully reshape the Prehistoric World, at that ti, my heart will be the Heavenly Heart, and the laws of Heaven and Earth and the universe will all manifest in my mind.”
“With such a realm, even without forcefully seeking, my spiritual state will naturally perfect itself and et the requirents for achieving Dao.”
After so research, Jiang Chen realized that to finally achieve Dao, he still needed to rely on reshaping the Prehistoric World.
As long as he successfully reshaped the Prehistoric World, using his own heart in place of the Heavenly Heart, he could evaluate himself from the perspective of Heaven and Earth, thereby identifying gaps and achieving perfection in all senses without any flaws.
The Heavenly Dao is indeed imperfect, but the Prehistoric World is perfect, which is particularly important to rember.
What’s lacking is the Heavenly Dao, not the Prehistoric World.
By introspecting oneself with a perfect Heaven and Earth, one can naturally identify the imperfections within oneself.
“My thinking must be flawed; achieving Dao through force is an entirety, yet I divided it into six types of power, which clearly runs counter to the true essence of achieving Dao through force.”
“In other words, my future practice path is to scrutinize myself, to integrate these six types of power into one and transform it into one type of power.”
“Well, to put it more simply, it’s about making the storm of force a constant state, transforming it into instinct.
When using it, there’s no need for deliberate activation; every action is an ultimate expression of force.”
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