1492: Hidden Danger 995 1492: Hidden Danger 995 Buzz…Buzz…Buzz…
Above the Divine Court, the six ancestral dragons representing the Qian Dynasty’s fate shuddered unceasingly.
One could clearly see that every ti Jiang Chen bestowed divinity upon a god, the Qian Dynasty’s fate faded slightly.
The so-called divine positions are essentially a manifestation of the Qian Dynasty’s national fate.
Gods possess the power to move mountains and seas, but whence cos this power?
It is the national fate that empowers the gods.
Thus, the national fate is what’s expended when gods are made.
This is also the drawback of the Investiture of the Gods technique; after all, it’s not the authority of the Heavenly Emperor, the sovereign of the Prehistoric World, so it cannot directly draw upon the Original Power of the Heavenly Earthly Origin to grant powerful strength to the gods; it can only start with the national fate.
To use the Qian Dynasty’s national fate to confer divinity is, in essence, to distribute Jiang Chen’s own power to the gods he appoints, and with each diminishnt of the national fate, Jiang Chen’s share of power lessens.
This is precisely the distinction between the Divine Court and the Heaven Court.
The Heaven Court is suprely exalted, embodying the rules of Heaven and Earth.
Thus, when the Heaven Court confers divinity upon the gods, it does not expend its own fate, but directly grants them the power of authority derived from the Heavenly Earthly rules.
But the Divine Court does not represent Heaven and Earth; hence, when the Divine Court confers divinity, it expends national fate.
And the use of national fate is not a good thing in practice.
For a country, the strength of its national fate is of crucial importance.
The national fate affects every aspect of the country, even its future.
The more prosperous the national fate, the more thriving the country will be; it can also protect the people from natural disasters, ensuring bountiful harvests year after year.
It can guarantee a nation free from calamities and that the climate does not change, preventing the likes of earthquakes and tsunamis.
It can even protect the citizens within the country from the harassnt of demons and monsters.
Most importantly, a flourishing national fate ensures that talents will erge from generation to generation, preventing a break in the lineage of talent.
Conversely, when the national fate weakens, the implications are significant.
First cos the frequent occurrence of disasters, endless natural calamities—droughts, floods—which reduce crops year by year, bringing ruin to families.
Next, monsters run rampant, with various kinds of demons wreaking havoc in the countryside, tornting the people.
Third, there’s a disruption of talent; the aptitude of newborns declines year by year, leaving the world full of diocre individuals.
If a country keeps encountering such disasters, even a mighty nation could face the risk of extinction.
These are the adverse effects of a weakening national fate, with the possibility of national destruction always present.
Even if the Qian Dynasty is uniquely special, excessive loss of national fate might still lead to the risk of its demise.
To put it more graphically, the foundation of the Divine Dao is still unstable.
As long as it cannot govern the Heaven Court, its foundation will remain shaky.
To talk about the grand rise of the Divine Dao now is laughable; only when the Divine Court can replace the Heaven Court, thoroughly resolving its own hidden dangers, can we discuss its flourishing.
At present, relying on national fate to confer divinity is ultimately not the correct path.
National fate is the nation’s foundation and should not be frequently expended.
“The foundation of the Divine Dao is unstable indeed!”
Observing the continuous depletion of the Qian Dynasty’s national fate, so Great Divine Transcendents gradually began to discern the pattern, casting their gaze towards the Heaven Court above.
As beings standing at the apex of Heaven and Earth, they naturally see the core issue with the Divine Dao at a glance and also know the solution.
The key lies with the Heaven Court!
Once Jiang Chen becos the Tiandi, the grand rise of the Divine Dao will beco a major force; even if Saints appear en masse, they would be powerless to stop it.
However, the critical issue now is that if Jiang Chen wants to beco the Tiandi, he must inevitably confront the Jade Emperor.
The Jade Emperor has now beco the greatest obstacle on Jiang Chen’s path to ascension.
“What exactly is the Jade Emperor thinking?”
“Is he preparing to abdicate when the ti is right or is he planning to fight Jiang Chen to the death?”
Many Great Divine Transcendents are quietly mulling over, attempting to analyze the Jade Emperor’s thoughts.
In their view, Jiang Chen’s ascendancy to the Tiandi is only a matter of ti.
As for how long that ti might be, that depends on the Jade Emperor’s intentions.
If the Jade Emperor were to abdicate today, Jiang Chen could beco the Tiandi today.
Conversely, if the Jade Emperor does not abdicate, Jiang Chen would have to vanquish him to ascend, otherwise, he might never beco the Tiandi in his lifeti.
Emperor Ziwei is the second sovereign of the Three Realms, the future Tiandi, acknowledged by the Heavenly Dao.
Thus, once the position of Tiandi is vacated, unless Jiang Chen dies, no one in the vast Chaos World has the qualification to compete with him, and he shall be the sole heir to the Tiandi throne.
“What does the Jade Emperor an by suddenly going into seclusion at this ti?
Is he no longer planning to compete with Jiang Chen?”
“He wishes well, but whether to fight or not, is it for him to decide?
Nowadays, with both the Saint of Taiqing and the Primordial Heavenly Sovereign having fallen out with Jiang Chen, even if the Jade Emperor doesn’t want to contend with Jiang Chen, these two Saints will force him to.”
Many Great Divine Transcendents are eager to see the Jade Emperor’s expression at this ti, but to their disappointnt, the Jade Emperor has been in seclusion for many days and has not shown his face.
…
…
“It’s almost at the limit; if I continue to confer gods, the foundation of the Qian Dynasty will be shaken.”
After consecutively bestowing divinity upon over ten thousand gods, Jiang Chen finally stopped, no longer creating new gods.
This ti, Jiang Chen has conferred eighteen Main Gods, also known as divine venerables, with combat capabilities comparable to the Innate Dao Sovereign.
Among them, five are elites of the Hundred Schools, and the remaining thirteen are all great Confucian scholars.
Below the Main Gods are the Law Gods, also known as divine monarchs, with combat capabilities comparable to the Innate Dao Monarchs; he has conferred divinity upon more than a thousand individuals.
Half of these were heroic spirits from ancient tis, and the other half were his counselors and scholars of the present age.
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