Xu Qing and the old Emperor exchanged banter briefly before leaving the Emperor’s Palace.
In truth, his relationship with the old Emperor is quite intriguing now.
Although formalities are observed, in many instances, the distinctions between sovereign and subject are overlooked, and they even tease each other from ti to ti.
In fact, it is precisely because of this that the old Emperor enjoys conversing with Xu Qing in this manner.
Ah, the Emperor is human too; he desires an unrestrained interlocutor, but such a thought never dared cross his mind in the past.
The higher one ascends, the colder it becos, and much of this stems from the chilling nature of the human heart.
Born into the world as living beings, no one enjoys being cold, lonely, and void.
However, in the pursuit of power and status, certain elents of humanity must be sacrificed.
Just as he was in his previous life, socializing was not sothing he particularly enjoyed because it was exhausting.
Yet, interactions with others do contain aspects of joy, but they are not worth such an investnt; he simply didn’t have that much to give, so he chose to abandon it.
Thus, although he has beco a Heavenly Demon, the subtleties of the human heart and what true nature is remain but a vague sense to him.
Because it is not an immutable entity, nor as obvious as the rising sun and setting moon.
The more it is so, the more Xu Qing has a desire for exploration.
Having achieved the form of a Heavenly Demon, his craving for emotions now seems more intense than before. It is as if he wishes to satiate a hunger.
Is the Heavenly Demon nourished by the worldly dust?
Xu Qing walks this path alone, with nothing to guide him, only moving forward by an indistinct instinct, wherever it may lead.
On the way back to Xu Mansion in Jiangning Prefecture, Xu Qing t soone.
"Master is waiting here just for ?" Xu Qing smiled at the sight of the visitor.
This person was none other than Xiong Chan.
The Great Monk, adaptable and resilient, has now beco the old Emperor’s esteed guest.
Look at him, a Martial Saint, yet he can adapt to the tis, much like Cao ngde’s dragon, great in majesty and small when unnoticed. Grandly stirring clouds and spouting mist, subtly concealed in a mustard seed.
For soone like that, success is inevitable.
The Great Monk’s Taoist Practice is profound indeed.
"Gongming, there is a matter I’d like to ask your help with." Xiong Chan stated his intentions directly.
He wanted to build a Buddhist tower in Yu Hang Bay.
Yu Hang Bay is in Zhi Jiang Province, under the jurisdiction of Yu Hang Prefecture, and is a major seaport.
Since Xu Qing and the old Grand Secretary started mariti trade, the importance of the coastal ports has beco increasingly significant. Since current navigation is predominantly nearshore, requiring supplies along the coastline, major ports naturally thrive.
As the ports prosper, the population increases, and naturally, the economy improves.
Places rich in money and people are always favored by the Buddhist sect.
Moreover, in modern tis, a Buddhist tower serves another purpose, that of acting as a lighthouse.
On one hand, the existence of a lighthouse facilitates mariti navigation; on the other, it leaves a cultural and geographical imprint, significantly enhancing the influence of the Buddhist sect.
However, the cost of building a lighthouse is considerable, so it’s often led by the Buddhist sect, gathering local nobles to donate a large sum for its completion.
If the officials were to do it, the nobles would be reluctant to contribute.
Indeed, Xiong Chan’s intention to build a Buddhist tower is not about money; it’s about technical challenges.
The tallest Buddhist tower in Yu Hang Prefecture is Leifeng Tower at Gold Mountain Monastery, over twenty zhang high. To build a taller and sturdier Buddhist tower, assistance from current engineering and Fang Immortal Dao is required.
Though Xiong Chan could destroy such a high Buddhist tower on his own, he could not construct it.
The construction of large architectures has always been a deep field of study, with high demands on materials.
In fact, the Imperial City of the Han and Tang dynasties was larger than the current dynasty’s. Ultimately, it’s largely related to materials.
Since at that ti, giant timber was easily accessible.
In the current era, it’s no longer possible to find enough giant timber suitable for constructing palaces.
With Xiong Chan’s reminder, Xu Qing realized that the construction of lighthouses should be prioritized, as it also serves as a way to consu labor.
The Court may lack surplus funds, but it doesn’t an the local nobles don’t have money; they do, but they don’t know how to spend it.
Sotis, spending money is a process of seizing power.
When local nobles take on the duties of the officials, they naturally strive for governntal power.
Power is not granted by a single decree; it is contested.
For instance, Inspectors of the previous dynasty and now the Governors initially had duties to supervise the localities, but eventually beca Governors under their grand jurisdiction; reviewing their journey reveals a classic struggle for power.
The underlying essence is the power struggle between the Court and local factions.
Over ti, Governors and Inspectors can easily beco local factions themselves.
Thus, there are officers like the Imperial Censor established to provide balance.
There is no eternal law in the world, only changes to cope with changes.
Xu Qing did not refuse Xiong Chan’s request but instead earnestly discussed the matter with him.
Xiong Chan also seriously negotiated with Xu Qing.
The Buddhist tower in Yu Hang Bay can indeed be promised by Xu Qing, but Xu Qing’s additional condition is to build lighthouses for several small seaports, without using the na of a Buddhist tower.
Anyone would find it strange to see two top figures of their age nitpicking over small matters.
In reality, for Xu Qing and Xiong Chan, it’s not a small matter at all.
The Great Dao values struggle.
No matter how small, any interest belonging to oneself cannot be overlooked; otherwise, it represents a psychological capitulation and concession.
Ordinary people say they don’t strive for bread, just dignity.
Applied to the pinnacle experts, it is apt.
For them, this dignity is essential.
It is both a contest of face and a steadfast decision in the struggle for the Great Dao.
Even in concession, there are higher pursuits.
After much back and forth, both finally achieved mutually satisfactory results.
Xiong Chan’s intention is to enhance the influence of the Great Zen Temple through the construction of the Buddhist tower.
Originally, the Leifeng Tower at Gold Mountain Monastery was built during the height of the monastery’s prestige.
The Leifeng Tower once beca the symbol of Gold Mountain Monastery.
Latterly, the collapse of Leifeng Tower also marked the decline of Gold Mountain Monastery.
Even if later generations rebuild the Leifeng Tower, because it once fell, the prestige of Gold Mountain Monastery can never rival that of the previous dynasty.
Xu Qing returned to Jiangning Prefecture and went directly to see Fu Xuan.
Fu Xuan’s state is very poor now, with an arm severed and much of his Martial Saint blood lost. If Fu Xuan hadn’t been one of the world’s top strongn, he would have been buried long ago.
He is still holding on, primarily out of sheer unwillingness.
If such beings are unwilling to die, they might transform into formidable Demons after death.
Then, while retaining mories from life, their consciousness becos extrely obsessive and irrational, potentially wreaking havoc in the world.
Fu Xuan does not wish to turn into such a being after his death.
This is one of the reasons he sought out Xu Qing.
If he were to die, Xu Qing would have the strength to suppress him. If not, the destruction would be upon enemy lands.
Ultimately, he is still a grassland person.
However, Fu Xuan did not co without sothing to offer; he rallied his spirit to docunt his lifeti of cultivation insights and Martial Arts experiences from nurous life-and-death battles.
These are treasures beyond asure.
Humans, ultimately, are complex and contradictory.
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