The Heavens: A Qing, the Yue Girl at the beginning

……

A mound of earth, about fifteen or sixteen zhang high, divided into two layers, with soil of a dark ochre color and traces of rammed earth construction clearly visible.

On the sunny side of the burial mound, ancient cypress and juniper trees are planted everywhere, their gnarled branches twisting and turning; on the shady side, thick moss, reaching up to the ankles, is spread out, its deep blue color as still as an abyss, reflecting the earth's color and making it appear even more ancient and solemn.

On the eastern side of the mound, there is a seven-zhang square pavilion-style ancestral hall with a single-eave hipped roof, covered with gray cylindrical tiles, and slightly upturned eaves. Bird and animal patterns can be faintly seen on the roof tiles.

The ancient custom was to have a tomb without a mound; the later custom was to have a mound with a hall.

In ancient times, burials were not marked with mounds, trees, or markers. It was only after the Yellow Emperor that the system of mounds was established, with mounds of earth used as markers and stones piled up as commemorations. Their shapes, whether square or round, single or multiple, all followed certain rules.

"Does the young lady know the underlying principle behind the design of this sealed tomb?"

The golden carp asked, wagging its tail.

Zhao Qing stopped to observe: "Isn't the shape of an inverted bucket an imitation of the heavens?"

Noticing that her divine senses were blocked by the earthen mound, which had a good shielding effect, it seemed that communicating directly with the spirits inside the coffin was not feasible. She also confirmed the uniqueness of the tomb's form and the exquisite materials and structure.

"Exactly that."

Jinli shook his head: "The upper layer is round and slightly raised, like the dome of the sky; the lower layer is square and broad, like the vastness of the earth. The tomb owner rests in peace in it, which means that his body is the pillar, connecting the three realms."

“Burial is the act of burying—using heaven and earth as the outer coffin and mountains and rivers as the outer wall, so that the soul may dwell within, as if under a yurt.”

"Moreover, the Dipper is a measuring instrument for the heavens. The direction of the seven stars can determine the four seasons and the solar terms. Burying under a Dipper-shaped mound is like being placed within the measure of heaven and earth, where the soul and spirit return to their respective places without losing order."

Upon hearing this, Zhao Qing glanced at the four edges of the earthen mound and indeed saw that the direction of the edges faintly corresponded to the stars in the sky.

The eastern ridge refers to the constellation Horn, the western ridge to the constellation Orion, the southern ridge to the constellation Star, and the northern ridge to the constellation Void—these are the four cardinal points of the constellation, which the ancients used to determine the equinoxes and solstices.

It was also observed that stone steps were set up on all four sides of the earthen mound, with the number of steps all marked as nine.

Stone figures and beasts stand beside the steps. Although their faces have been eroded by wind and rain, their shapes of holding halberds, holding tablets, and riding horses can still be discerned.

"This is the meaning of 'Heaven covers and Earth sustains, Yin and Yang are in harmony'."

Zhao Qing sighed softly.

She had seen many similar statues on the stone beasts in the Sword Dynasty world and Tianliang Ancestral Mountain. These decorations actually contained profound inheritances. By summarizing the direction of the runes on them, one could obtain several superior martial arts techniques from thousands of years ago.

As they spoke, the man and the fish entered the front courtyard of the ancestral hall.

The sound of the water clock dripping from the hanging pot echoed from the hall, clear and melodious. Offerings of cattle, sheep, and pigs had already been prepared, and dried fruits, preserved meats, and grains were displayed on the table, their aromas wafting through the air.

The stone tablet is over two feet tall and is engraved with the name of the deceased in lacquer and gold. The base is decorated with black jade and covered with black and red silk.

In front of him was another stone box, the lid of which was half open. Inside were several scrolls of jade slips, which not only contained texts recording the life, deeds, and writings of the deceased, but also contained the instructions that the deceased conveyed to his descendants each time he appeared in spirit.

A bronze bell hangs at each of the four corners of the hall, with the bell tongue made of peach wood.

They have the ability to filter out impurities from incense offerings. Over time, they need to be replaced and replaced with other materials for rituals.

Outside, the smoke from the altar rose like mist, swirling and transforming into solemn cloud-like patterns in the air, sometimes gathering and sometimes dispersing.

Zhao Qing did not use any of the utensils here, nor did he recite any blessings. He simply added a fragrant pill to the small bronze incense burner he carried with him.

Although it is said that "to worship the spirits of those who are not one's own is flattery," and the patriarchal system strictly prohibits outsiders from worshipping one's own ancestors, and according to the order of generations, if the kinship ends, the lineage is removed and worship is not allowed, this is, after all, the Yue Kingdom, which has the custom of believing in witchcraft and ghosts and worshipping all kinds of gods.

Because the deceased became a local deity after death, no longer merely an ancestral spirit, but a deity, worship of the local deity was permitted.

However, they are still not allowed to cross over into the main hall to worship. They can only offer incense outside the door and are not qualified to enter the hall to pour libations or offer sacrifices.

This is the default etiquette and rule, not an intentional restriction.

It drew a delicate line between the clan and outsiders.

However, it has little impact on whether one can gain any insight or understanding.

The ancestral hall is the resting place of the spirit of the deceased. If one is sincere and connects with the spirit, the smoke will naturally condense and linger above the wooden or stone tablets, resembling a canopy.

By observing its shape, color, and age, one can discern whether there is a predestined connection between the worshipper and the deceased, and whether it can evoke a resonance of lingering sentiments.

This is an ancient method for testing incense, originating in the Yu and Xia dynasties and practiced in the Shang and Zhou dynasties.

After some investigation, Zhao Qing roughly understood the underlying principles.

Simply put, what is passed down to those who are destined to receive it is actually the spirit that remains behind the grave after death, not an ordinary soul.

When a person dies, the seven souls disperse first.

After the spirit disperses, the three souls depart.

The Heavenly Soul Embryo Light is condensed from the pure and harmonious energy of the Great Purity. Its nature is extremely light and pure. When it dies, it returns to the Great Void and enters the cycle of reincarnation. It contains the memories of past lives, which cannot be perceived by anyone without great magical power.
The Earth Soul is formed from the Yin energy, containing the memories and intelligence of this life. When it dies, it sinks to the ground and has a lifespan of several decades, several hundred years, or even thousands of years.
The human soul is a collection of mixed Yin energy, which governs the seven spirits and contains emotions and will. It only has fragments of memories. When it dies, it tends to sink. However, once the seven spirits disperse, the soul has no physical form to rely on and quickly decays. In a few months at most, or a few days at least, it will turn into nothingness.

If the corpse does not decay or perish, it can survive by borrowing the physical form, and the spirit can also reach the lifespan of the immortal, thus avoiding a swift demise.

Of the three souls, the earth soul and the human soul are not completely separated at the time of death. If they have the opportunity at this time, they can become gods or ghosts.

Whether due to deep obsessions in life, heavy resentment at death, or unusual feng shui at the burial site, when a human soul devours an earth soul, it gains the ability to linger in the world for a long time, giving birth to ghosts.

The ghost is the one who returns.

If one has a place to belong, one will not be threatened; if one has nowhere to belong, one will be threatened.

If the earth spirit absorbs the human soul, the spirit will receive offerings of incense and be remembered by future generations. It can gradually condense and transform into an earth deity. When offered food, the spirit will be bright and clear, protecting the mountains and rivers and the clan, warding off disasters and calamities, and bringing lasting blessings.

This is what is known as "Investiture of the Gods".

Both originate from the same source; the difference lies only in the method of handling them.

If handled properly, the spirit will become a god, protecting the region and enjoying incense offerings for a thousand years; if handled improperly, the spirit will become a ghost, degenerating into a wicked and malevolent being, eventually dissipating or being captured by shamans and turned into magical artifacts, ending up in a miserable state.

Therefore, the "Sacrifice" states: "A virtuous person respectfully cares for his ancestors while they are alive, and respectfully enjoys their offerings after their death, so that he may never be disgraced throughout his life." The sacrifice of a filial son is not only an expression of his grief, but also a real continuation of the existence of the spirits of his ancestors.

If the incense continues to burn through generations, the spirits of our ancestors will live on forever.

The Book of Rites says, “Serve the dead as if they were alive, serve the departed as if they were still here.” It also says, “When offering sacrifices, do as if the spirits were present.”

Those who are present, exist.

During sacrificial rites, the spirits of ancestors are indeed "present"—gathered by incense and solidified by prayers. If no one performs the rites for a long time, their spirits will dissipate to the netherworld, and their essence will vanish into the yellow earth!
It should be noted that the nature of the souls of cultivators is not entirely the same as that of ordinary people.

If one has achieved success in cultivating the primordial spirit, in addition to the crucial element of the fetal light, the refreshing spirit and the subtle essence have also been repeatedly refined and sublimated, and have been incorporated into the primordial spirit's control, becoming a unified whole, a skill known as "refining the soul and uniting the spirit."

If it is a natural death, without the calamity of complete annihilation of body and soul, the three souls are still inevitably separated. The fetal light still ascends to heaven and is reincarnated, called the "original spirit". However, the refreshing spirit and the dark spirit are transformed into the "spirit spirit", which is difficult to separate again.

The spirit combines the strengths of both the earth spirit and the human spirit, and is rarely impure. Its transformation efficiency as a ghost or deity is far higher than that of a mortal soul. It does not require initial nurturing and can be deified into an earth deity through a simple ritual.

Ordinary earth spirits can only perform tasks such as sending dreams, giving warnings, blessing offspring, and curing diseases. Their magical power is weak, and any minor witch can easily destroy their temples and steal their incense offerings.

The earth spirits transformed from powerful cultivators are generally at least a whole major realm weaker than their original selves. After all, the vast majority of their divine soul power is concentrated in their primordial spirit, and what their spiritual essence obtains is merely scraps. In essence, they are not the same person at all; at best, they are just a weakened version of another clone with greatly reduced growth potential.

Furthermore, meager incense offerings and weak vows are completely insufficient to provide energy for such high-level deities to maintain their realm from declining. A specific blessed land is required, gathering the spiritual energy of the surrounding water and soil, such as natural famous mountains and rivers, or man-made Fengqiu.

There are different levels of methods. Apart from the orthodox cultivation of the Six Qi Realm, it is also acceptable to emulate the Great Heaven and Earth in condensing Daoist essence, but to receive it through Grotto Heavens and Blessed Lands. However, the differences in the internal systems are quite significant.

There are three levels: the superior level is for refining the universe, the middle level is for building grotto heavens, and the inferior level is for cultivating blessed lands. These can be divided into the Dao Yuan method, the Tian Yuan method, and the Di Yuan method.

Superior quality can be compatible with inferior quality, but inferior quality is difficult to improve to superior quality.

The common practice of building altars to contain supernatural powers and nurture divine weapons is one such example of compatibility. Zhao Qingguan has already gained some understanding of the profound mysteries of the sealed earth.

As for the Human Element Method? It is universally condemned as the lowest of the low.

The worship of the Earth God is a rather incomplete aspect of the Earth God's teachings, but it is also the most prevalent method because it is easy to practice.

To be conferred the title of a righteous god of mountains and rivers and then to cultivate the earth element is extremely difficult. In addition to the hard requirements of cultivation level, one must also manage and imprint one's own path in the local area, and there is a risk that one's divine position will be usurped later.
With the title of nobility and sufficient financial resources, they could build a rammed earth mound to resemble a mountain and a moat to resemble a river, taking inspiration from the imagery of heaven and earth. They could also create their own unique structure and successfully complete the renovation process. Afterward, they would not be limited to one place and could even relocate their tombs.

Such mounds may not be comparable to real mountains in scale, but their average quality and the spiritual charm of their internal structure are still superior. According to the principles of feng shui, they can even encroach upon a large area of ​​nature's beauty.

Therefore, many noble families and noble clans followed this practice, deifying their ancestors, building grand tombs and ancestral temples to nourish their spirits, sparing no effort to worship their own high-ranking local deities, as a profound foundation for their powerful clans.

In the long run, the size of the sealed tomb and the quality of the materials used will determine the upper limit of cultivation that this foundation can store.

Of course, the level of skill in Earth Deity-type techniques also has an impact.

Those cultivators who lack official titles and are unable to establish a seal, but who also wish to follow this path and hope that their spirits will endure after death, often resort to the second-best method of preserving their spirits by creating golden statues.

The golden statue is made of wood and clay, decorated with gold paint and colorful paintings on the outside, and contains a touch of spiritual light inside. It is placed in a temple and worshipped with incense.

No matter how finely it is cast or how wonderfully it is sculpted, it is still just a human form!
Human form is one of the myriad things; how can it be structured the same as heaven and earth?

Therefore, even if a statue receives incense offerings for thousands of years, its spirit is ultimately confined to a corner, like a snail's horn or a fly's head; but a sealed tomb is different, its spirit breathes with the mountains and rivers, and waxes and wanes with the sun and moon! Though it does not speak or move, its divine power naturally extends far and wide.

This is the cruelty and fairness of the earth deity's cultivation:

The honor bestowed during one's lifetime extends into the afterlife. The higher and more magnificent the tomb mound, and the more auspicious and abundant the feng shui of the burial site, the more superior the starting point for one's spirit after death, and the more expansive the potential of the divine path.

The poor can only stand on a few feet of gold, while the powerful can easily build a hundred-foot-tall earthen mound. This is a difference in scale, and also a difference in realm.

Furthermore, incense refined and dried using special techniques, amplified by witchcraft and rituals, is far more potent than a thousand or even ten thousand ordinary incense sticks. Its effect is even less pronounced for complete strangers with whom there is no connection.

Clearly, this is one of the main reasons why those who practice in the temple look down on those in the mountains and those from sectarian groups.

It is also a major factor in shaping the social power structure through etiquette and hierarchy.

Although there are many who believe that death ends and are indifferent to the final resting place of their souls, ancestor worship remains a mainstream practice. Even if the individual doesn't acknowledge it, their family does, believing that ancestor worship is beneficial, so the custom of building mausoleums and sealing tombs will not cease. The length of one's lifespan in the afterlife is also included in each person's overall evaluation.

In fact, it was already commonplace for those who were buried outside the main tomb to extend their lifespan by borrowing spiritual energy, and thus pledged allegiance to noble families!

In short, in large clans that have been passed down for generations, the power of the local deities often accounts for more than 30%, making them extremely important. During times of war and chaos, the destruction of their ancestral temples and the abandonment of their ancestral tablets often make them targets for conquest, which truly affects the overall situation of the world.

However, as far as Zhao Qing knew, this method of sealing tombs with local deities was by no means the best choice for offering sacrifices to the deceased. The truly grand and elaborate rituals, such as those of the Shang Dynasty where the deceased were associated with Heaven and worshipped as guests of the Supreme God, were far superior!

Although both celestial deities and earthly gods are worshipped, they are worlds apart.

Those who are matched with Heaven and become gods have their souls returned to the imperial court, not sinking to the netherworld, and are not subject to the limits of their lifespan in the underworld! However, since the Zhou dynasty replaced the Yin dynasty, the Mandate of Heaven has changed, the rites of matching Heaven have gradually fallen into disuse, and the laws of the Earth God have flourished among the feudal lords.

More precisely, the method of the Earth God may have originated with the Yellow Emperor or came from Houtu. It was already prevalent during the Yu and Xia dynasties, but it was suppressed for a long time and declined during the Shang and early Zhou dynasties. It is now in a state of recovery.

However, the remote areas of Yue were not significantly affected, and the custom of tomb construction was preserved, with relatively independent techniques and some differences in development. As the area surrounding Tianzhu Mountain, Kuaiji Mountain has no mountain gods to compete for its feng shui, which is probably why the practice of earth spirits has always been popular there.

In fact, the circumstances of King Wu's conquest of King Zhou were completely different from the story in "Investiture of the Gods," Jin Li clearly stated:
Only the Shang dynasty under Emperor Xin was truly able to invoke a large number of gods. The Western Zhou had no divine support whatsoever and relied solely on their own desperate efforts to strip the Shang king of God's favor and finally overthrow his rule.

However, after the war, in order to distribute the spoils, a number of gods were indeed enfeoffed. Wei Ziqi and others were made gods as they wished, and many meritorious officials obtained the power to control gods and evil spirits, known as "bestowed with the mandate to control gods". This was the last grand sacrifice to the heavens recorded in history! After that, no new gods were born.

After Zhou Gong attained enlightenment and the Heavenly Evolution, he reclaimed the life essences of many gods and evil spirits and then redistributed them. From then on, the gods were bound by rites and laws!
"It responded!" Jinli exclaimed, observing the trajectory of the smoke.

Zhao Qing also regained his composure and captured the remaining fragments of the inherited text.

A type of innate spiritual treasure at the middle six qi level, known as the "Little Zhurong Seal," is used to guard feng shui and protect the spirit. It is crafted using the qi of chaotic void.

It may not seem like the right time for her, but it can still broaden her knowledge of Taoist practices.

……

Post station.

Xu Hou spoke eloquently and incisively.

But beneath the veneer of high-sounding reasoning lies a different kind of hardship.

The expenses for feeding the divine steed, repairing the carriage, paying the soldiers' salaries, and so on, along with the costs of the driver, groom, stable master, the construction of barracks, and the provision of provisions, all amounted to a long-term, heavy burden of expenditures.

To the newly rich who desperately need such extravagance, it might be worth far more than its market value. But for those who are struggling to make ends meet and want to get rid of their burdens, it's something they'd love to sell at half price as soon as possible, fearing they might miss out. Rather than living off their savings, they'd rather decorate it up nicely and give it as a generous gift, which would be more respectable: it would not only appear generous but also leave the recipient with a feeling of "owing a favor."

However, Shu Jiu gave me an insight into the true nature of this situation, and I already know that this promise of "Prime Minister" is probably not sincere, but merely a high position to lure out virtuous people.

If Zhao Qing truly agrees, whether this official position is a real appointment or a nominal one remains to be seen.

Although the territory of the Later Xu was said to be ten thousand li, it was actually mostly a remote and undeveloped frontier region newly granted by the King of Yue. Half of it consisted of mountains, forests, rivers, and lakes, and the other half was infested with pestilence. Although there were many people, they had not yet won over the hearts of the people.

Furthermore, Yue has been in a state of tax exemption and recuperation in recent years, so Xu has basically been unable to impose taxes. Otherwise, compared with Yue, even the local Xu people would abandon their evil ways and choose to be Yue citizens rather than Xu households!
It's like building a platform on sand; it's all show and no substance.

Therefore, the so-called "power over military, political, financial and material resources" that can be mobilized at present is probably less than the fiefdom of a middle-ranking official in the Yue Kingdom.

If we treat the virtuous with this attitude, how could they possibly submit?
Even if one possesses the abilities of Guan Zhong and Yan Ying, it would be difficult to accomplish anything if suddenly placed in such barren land. One would be unable to produce outstanding political achievements in a short period of time, and would likely end up with a reputation for mediocrity, becoming a laughing stock for the world.

It is clear that Xu Hou's seemingly solicitous statement was probably for ulterior motives and could not be explained by the mere phrase "eager to seek out talent".

We only know that Zhao Qing has talent in cultivation, yet we rashly entrust him with state affairs—isn't that child's play? What kind of scheme is hidden behind this? Perhaps, with your vast knowledge, Host…

A wave of contempt surged within him: "Your Majesty's plans are so thorough that I can only admire them. However, there is one more thing I wish to say, but I am unsure whether I should."

"Please feel free to speak."

Shu Jiu bowed to me and said, “What Your Majesty just said was all to demonstrate your position, strengthen your authority, and show your courtesy. This is truly the grand standard a ruler should follow when treating extraordinary people, rarely seen throughout history. However, I humbly believe that such gifts may earn respect, but not necessarily the heart; they may earn gratitude, but not necessarily friendship.”

Xu Hou raised an eyebrow slightly, but did not interrupt.

"Why?" Shu Jiubi said eloquently, "Position can be given or taken away; power can be borrowed or taken away; etiquette can be elaborate or diluted. These are all things that the ruler can control. Zhao Qing is grateful for the ruler's favor, but he does not consider the ruler indispensable. Why? Because he can be replaced."

"If Your Majesty treats Zhao Qing this way today, and if someone more virtuous than Zhao Qing comes along in the future, Your Majesty will treat them the same way. How could Zhao Qing not know this?"

"Therefore, I believe that in order to solidify this relationship, we must make an additional effort to ensure that there is a bond between them that cannot be replaced by anyone else, and a friendship that cannot be found between ordinary guests and hosts."

"In this way, even if there are temptations in front of them, and even if there are high positions beside them, they will not be willing to abandon their ruler."

Upon hearing this, Lord Xu hesitated.

"Then what do you think we should do?" he asked.

"I have heard that those who make good friends do not rely on wealth or power, but on knowing people. Only after knowing each other can they cherish each other, and only after cherishing each other can they entrust each other with responsibilities!"

Shu Jiubi responded, “Everyone’s heart has a loophole. Some are fond of fame, some are proud of their abilities, some yearn for distant places, and some are filled with sorrow. If you find the right opportunity, a single word is worth more than a thousand pieces of gold; if you miss the opportunity, even a journey of ten thousand chariots will be in vain.”

“Once, when Bo Ya played the zither in Shanyin, Zhong Ziqi heard it and exclaimed, ‘How majestic it is, like Mount Tai! How flowing it is, like the rushing water!’ The two were strangers at first, but before the music was finished, they had become sworn brothers. Why? Because their hearts were in tune and their feelings were deep, not because of any personal gain.”

Lord Xu listened intently, and unconsciously nodded slightly.

The shards of moonlight, like silver, spilled across the courtyard, casting sparse shadows of flowers, like water plants and duckweed crisscrossing.

The faint sound of a water clock could be heard in the distance; it was already past midnight.

“Please finish your speech,” he said.

Shu Jiu held up three fingers, his tone becoming calmer:

"In my opinion, it should be carried out in three steps."

"Firstly, they used literature as a medium to initiate their social interactions."

"Although the state of Xu has perished, its literature and classics have not been lost, and its rites, music and clothing still exist... These are things that the people of the Central Plains have not yet mastered, and are also rarely practiced by the people of Yue."

"If we use this as a starting point to discuss the customs and traditions of Xu and the deeds of the former kings, we can hold banquets repeatedly and invite them again and again. Today we can enjoy music, tomorrow we can analyze characters, and the day after we can discuss shamanism. Each time we can have a new topic and gain something from each visit. In this way, our friendship will gradually become more harmonious!"

"Secondly, weave a web of empathy using 'sorrow' as the weft."

"As our relationship deepens, Your Majesty should slowly recount your plight—the tragedy of the fallen kingdom, the suffering of the people from the ravages of war and the ruins of ancestral temples, the displacement of the common people, their wandering through ditches and ravines, their cries echoing everywhere, utterly helpless and alone, and even now, there are still orphans crying for food in the wilderness!"

"A lady's feelings are naturally compassionate."

"Having known Your Majesty for a long time, how could he remain unmoved upon hearing of the tragic situation in Xu and witnessing Your Majesty's grief?"

“Those who are young and talented are always passionate and ambitious. Upon hearing this lament, they will surely be moved by the thought of saving the world and bringing peace to the people, and feel compassion for helping those in distress and rescuing those in distress. Once this thought arises, the ruler's ambition will no longer be the ambition of the ruler alone, but a cause that everyone should share!”

"At that time, Your Majesty can sigh deeply and seize the opportunity to say: 'Though I am unworthy, I wish to emulate the deeds of Duke Huan of Qi and Duke Wen of Jin, recruiting talented individuals from across the land to revive the Xu dynasty. I have heard of your virtue and admire it greatly. I wonder if you possess the ambitions of Guan Zhong and Hu Yan?'"

"And what's the third step?" Xu Hou pressed.

Thirdly, "by taking 'name' as the standard, a covenant is formed for eternity."

Shu Jiu smiled slightly, but instead of lowering his third finger, he raised it even higher and shook it incessantly: "This is the finishing touch, the most important! Success or failure depends entirely on this."

"When two women become intimately connected, a vow can be made. However, the strength of a vow does not lie in the blood oath, but in its widespread recognition. Once a reputation is established, benefits and harms will follow!"

"Guan Yu shot Duke Huan, nearly killing him, but Duke Huan not only spared his life but also welcomed him to the outskirts of the city, appointing him as prime minister. Thus, Guan Yu became the hegemon among the feudal lords and brought order to the world. This was not only due to Guan Yu's talent but also to Duke Huan's magnanimity. Now, Your Majesty, you humble yourself before the virtuous and treat scholars with respect. Although your actions are not yet widely known among the feudal lords, if your reputation spreads and becomes a celebrated story, Your Majesty's reputation for treating the virtuous with courtesy will quickly spread among the noble families of all the states, becoming a beautiful tale and a refined affair!"

"Once the good news spreads, even if Zhao Qing wants to go elsewhere, he will have to consider public opinion and the word 'confidant'—if he abandons this wise ruler, what will the world say? This will not only bind his body, but also his reputation!"

"Thus, the names of Marquis Xu and the Prime Minister are like twin jade ornaments, or the stars Shen and Shang shining brightly together, complementing each other and becoming inseparable!"

In essence, it's a strategy of binding reputation.

"...Using these three strategies in combination will yield results without expecting quick results. Without deliberately trying to win people over, their feelings will naturally be solidified."

Lord Xu was overjoyed and clapped his hands in approval: "Brilliant! Brilliant! Your three strategies are interconnected and meticulously planned, truly the best plans for governing the country! To have you given to me is like King Wen gaining Jiang Shang!"

"However, I still have one concern." He paused, then asked, "If we are to use literature as a medium, we must first cater to his interests. I wonder if Zhao Qing is truly interested in the music, dance, literature, and customs of Xu?"

"If one is indifferent to this path, then even if a banquet is set up, one will not attend; even if music is played, one will not feel anything; and there will be no way to start a friendship."

When Shu Jiubi heard this, I was not surprised but laughed instead.

"Your Majesty's concern is something I have been pondering for a long time."

He calmly replied, "Actually, the key to solving this problem lies in the third step, 'using a name to indicate interest.' If she is truly not interested, then let others think she is."

Lord Xu was taken aback.

"This is another wonderful use of 'name'."

"The so-called 'name' is not necessarily a reflection of reality; it can also create momentum, and use momentum to drive reality. Before reality arrives, the name is already established, and the momentum is secured before any promises are made. Extending this further," Shu Jiu slowly explained, "this method is not limited to the realm of 'literature.' All actions that a ruler wishes to take can be carried out based on an 'established name'!"

Lord Xu laughed heartily, pushed aside the table and rose, personally picking up the bronze ladle and scooping a full cup of warm wine, presenting it to Shu Jiu with both hands:
"Give it to me! Today's discussion has enlightened me, like parting the clouds to see the blue sky! Please drink this cup to the brim to express my feelings!"

Neither of them discussed it in detail, but they both knew perfectly well that this method, which had spread far and wide and convinced others of its power, was not based on rumors or gossip, but on conventional publicity, spreading rumors, and the words of guests!
It is actually based on the group mental interference effect of an ancient technique called "Qian Shi Zheng Guan Mi Wen" that the latter has diligently practiced and mastered.

If you add salt to water with a spoon, the taste will change without you noticing.

If it were just a common tactic, how could it so subtly stir people's hearts and minds, thus absolving the lord of suspicion of deliberately guiding and plotting?

Upon seeing that Lord Xu had bestowed wine upon me, Shu Jiubi immediately rose and accepted it with both hands.

Then, the bronze wine cup suddenly fell into someone else's hands. It was a dark shadow that shouldn't have been there, like a drop of thick ink, silently seeping into the warm, candlelit room.

A young man in black, with gentle eyes and a compassionate expression, swiftly emerged from the distorted shadows, sneering incessantly.

"I was so engrossed in listening that I didn't want to interrupt."

He picked up the wine cup, drank it all in one gulp, and then casually tossed it on the ground. His robes swayed slightly, revealing the sheathless longsword at his waist. The inscription "Bu Guangzi Sword, Number One" was visible on the hilt, and the sword's edge contained flowing golden flames, shining brightly like the sunrise over Tang Valley.

As everyone knows, the sword currently used by King Goujian of Yue is the divine weapon "Bu Guang". Few smaller swords were made from the forged Bu Guang sword, each representing the personal trust and authority bestowed upon the current King of Yue.

And Zijian is number one, and is the leader of all swords.

Although it is only a low-grade divine weapon and not particularly powerful, it is bound to corresponding identity information. Those who wield this sword can enter and leave the palace at their own discretion, and seeing the sword is like seeing the king!
Legend has it that the Yue Kingdom's secret guard consisted of two battalions, each with a commander and deputy commander, who were respectively equipped with the first Chun Jun Zi sword, the first Ju Que Zi sword, the first Hao Cao Zi sword, and the first Bu Guang Zi sword. Their main swords were all used by Yun Chang and Gou Jian.

In recent years, rumors have circulated that the first sword of Bu Guangzi was in the hands of Zhu Jiyang—but no one can say for sure whether this was a deliberate charade spread by the secret guards to conceal something.

It's a mix of truth and falsehood, impossible to distinguish.

However, Zhu Jiyang's face was quite recognizable, bearing an 80-90% resemblance to his father, Zhu Jiying, so Xu Fang and the other man naturally recognized him.

And so, Shu Jiubi's smile froze on my face.

Xu Hou's pupils suddenly contracted.

“Set up elegant music to explore their aspirations, spread sorrow to move their hearts, spread beautiful stories to restrain their fame, and appoint a fictitious magistrate to lure out their talents.”

"—A brilliant plan, a brilliant strategy! It sounds wonderful. It almost moves me to tears." Zhu Jiyang stared intently at the left hand of the Marquis of Xu. Between the five fingers, the tip of the "Liwei" sword, the only divine weapon of the Xu Kingdom in nearly a thousand years, appeared and disappeared, as if it had been forced to retreat.

"Tsk, such a thoughtful and meticulous plan!"

He drew out the last syllable, his tone laced with sarcasm: "I, Fei Yang, casually cast a divination tonight and foresaw that there would be a discussion among 'wise men' here. I came here specifically to pay my respects, but how could I possibly hear it with my own ears—that Lord Xu is so virtuous and wise!"

"If this news were to spread, wouldn't all the wise men of the world flock to Xu Ting?"

Xu Hou's face turned ashen. In the few breaths between these words, he sensed that the laws of heaven and earth around him had changed sixteen times. Within a radius of dozens of miles, the laws of water elemental energy had all vanished into thin air, disappearing without a trace.

As a master of water magic who had fought countless battles and was at the peak of the Six Qi cultivation, and with the added assistance of his grandfather's divine weapons, he was completely unable to grasp the celestial signs when facing a shaman who had only achieved the minor level of the Six Qi cultivation.

That's simply impossible!
How could the direct descendants of the Ruomu ancestors be weaker than the Daoist methods of the Da Peng clan?

Unless, as that bizarre claim suggests, the remains of ancient gods and demons were implanted within the physical body? Is this the mysterious method of the medical school, used to sever the vital energy channels of heaven and earth?

"The way Xu treats its guests has broadened Yang's horizons."

Zhu Jiyang looked around, his gaze sweeping over the silk scroll containing the gift list, and the oppressive atmosphere in the room immediately dissipated.

Xu Hou's expression changed several times, and he managed to force a few smiles:
"So it is the Grand Master Zhuji. I was unaware that you would come to visit so late at night. I have failed to greet you properly. I am so sorry. Now that you have arrived, why did you not introduce yourself earlier? I could have ordered some wine and food to be prepared to welcome you."

"No need," Zhu Jiyang said calmly.

Shu Jiu silenced me like a cicada in winter, bowing my head and holding my breath.

"What happened tonight was merely a casual conversation with my guest, and my words may have been somewhat careless. Please do not take it seriously," Marquis Xu explained.

"No need to worry!" Zhu Jiyang waved his sleeve. "Just now, after listening to the detailed plans of Marquis Xu and this Mr. Shu Jiu, I also feel that although the two of you have profound intentions, you have not harbored any malicious intent. Therefore, this matter is not undiscussable."

"If this causes a huge uproar, it will really damage the harmony between the two families."

Xu Hou's gaze sharpened.

"However—" Zhu Jiyang changed the subject, "this gift list is rather meager. A few more items need to be added to make it seem more formal."

"Please speak," Xu Hou said calmly, knowing that the meat was already on the chopping block.

"Please look." The gift list was turned over, and suddenly dozens of columns of small print appeared. Then, the door closed, the shadow disappeared, and the candlelight flickered again.

……

The next day, late at night.

The stars are dim, and the Milky Way seems to be turning.

Zhao Qing finally found the long-lost Ape King and walked with him to the end of the main spirit path, leaving the cemetery area.

Shi Yiguang did not come out. According to custom, if one is in a state of enlightenment, one can stay for a few more days even though the time limit has expired.

However, considering that Zhao Qing had taken the time to ask Zhen Ge Wang Hu, who said that since the Sensitive Stone had been awakened, it was allowed to be taken out, there was no difference between seclusion inside and cultivation outside.

Thinking this, she and the white ape turned west onto a blue stone path. After traveling for about ten miles, they arrived at the agreed location: a stone platform about an acre in size, perched halfway up the mountain.

"It's quiet here, perfect for talking."

A voice drifted from afar. (End of Chapter)