Conferred God: Started from Swallowing the Heaven-Repairing Stone

Chapter 237: Incense and God, City God System

In Ao Bing's conception, the Dragon Realm is a place for collecting incense and vows, and in the future it will be dominated by mortals.

However, although most of the spiritual energy in the Dragon Realm has dissipated, the remaining spiritual energy is still sufficient. It just cannot support immortals, but it is still possible to support some monks.

In other words, the path of cultivation in the Dragon Realm has not been cut off, and cultivators can still practice. However, after achieving enlightenment and becoming immortals, if they want to continue to become stronger, they must leave the Dragon Realm and go to a higher dimension.

But no matter what, the future trend of Dragon Territory will be dominated by mortals, supplemented by monks. Because there are too many mortals, it is impossible to transform all of them into monks, so we can only choose the best ones.

The superior ones will become monks, while the inferior ones, unless something unexpected happens, will naturally continue to be mortals.

If the people of Dragon Territory were all mortals, there would be no problem. But some of them were cultivators and some were mortals, and the Dragon Territory was full of spiritual energy, so it was easy for monsters to breed, and that would be a big problem.

Mortals are weak, while monks and monsters are strong. If they harm people, how can mortals protect themselves? In other words, if the strong persecute the weak, how can the weak resist?

It is human nature for the strong to bully the weak. Unless everyone is a gentleman or everyone is Yao and Shun, this kind of thing is inevitable and will happen no matter who is in power.

Ao Bing didn't think that he could prevent the strong from bullying the weak under his rule.

As for monsters harming people, it is just like wolves eating sheep and big fish eating small fish. It is all instinct. Unless they are educated with morality from the moment they are born, there is no way to prevent such things from happening.

But it is easy to say that he can tame monsters. Ao Bing can't even tame humans, so how can he have the extra energy to tame wild beasts and monsters?

Spirits and monsters are the predecessors of monsters. Flowers, birds, fish, insects, and wild beasts, which are nourished by spiritual energy and are fortunate enough to awaken their spiritual intelligence, can be called spirits and monsters.

If a monster has not eaten flesh and blood since its birth, and has been collecting the spiritual energy of heaven and earth and the essence of the sun and the moon to practice, then it is a natural spirit beast with the hope of becoming an immortal in the future, and it would be unlucky to kill it.

If a monster eats humans and practices by taking the flesh and blood of all living things, then it is a monster in the eyes of the world and belongs to the evil way. Killing it may not necessarily bring merit, but it will definitely increase your luck.

In later generations, slaying demons and eliminating evil mostly refers to monsters, rather than real demons and evil ways.

Spiritual beasts will not harm people, but demons will. As the saying goes, once you start eating people, you can't stop.

Even if most of the spiritual energy in the Dragon Realm has dissipated, it is still extremely rich. A large number of monsters will inevitably be bred in the deep mountains, old forests, ancient pools and swamps.

But who can guarantee whether the monsters are good or bad?
It can only be said that there are good and bad, not all bad, but not all good either. But among the spirits, even if only one tenth is bad, it is still an irresistible disaster for mortals without cultivation.

Harmful monsters and evil monks are inevitable even in an era where everyone is a monk, let alone in an era where mortals are the majority?

When Ao Bing decided to make the Dragon Domain dominated by mortals, he was thinking about how to solve this problem.

He thought about it for a long time and finally came to a conclusion, which was to formulate complete rules, that is, laws, to restrain the behavior of monks.

The law is the foundation of stability. Ao Bing came from the future and knew this truth very well. Although strict laws cannot completely eliminate evildoers, they can greatly reduce the occurrence of vicious incidents.

Of course, having perfect laws is not enough; strong enforcement is also needed to make people feel the majesty of the law.

Only in this way can we deter potential criminals from doing evil and turn the evil in their hearts into reality.

It is not difficult to make laws, but it is difficult to enforce them and find someone to enforce them. Both monks and monsters have magical powers. Mortal laws may be able to control them, but how can we catch them and bring them to justice?
Asking mortals to capture monks and monsters is just asking for death. The more people there are, the more excited the other party will be. And there is also the benefit of actively delivering it to the door? This is simply too good, directly saving the trouble of catching people everywhere.

It was obviously not advisable to let mortals deal with monsters and cultivators. For this reason, Ao Bing thought about it and finally came up with a solution.

That is to open up the incense and worship road, establish the city god system, and enthrone the mountain god, land god and water god.

Mortals cannot deal with monsters and cultivators, but gods who have the same level of cultivation can.

Moreover, after the incense and fire Shinto was opened, there was a reason to collect incense and fire power. The gods protected the mortals, and the mortals repaid them with their power, which was reasonable!

The prefecture has a prefecture city god, the county has a county city god, the county has a county city god, and below the county there are minor gods such as the land god, mountain god, and water god.

There is a god in each place, each mountain and each river. While enjoying the villagers' sacrifices, they also protect the villagers and prevent them from being harmed by monsters and monks.

The gods of land, mountains, and water are all under the jurisdiction of the City God. If you encounter a strong enemy, you can go to the nearest City God temple for help.

The City God is the lord of a place. He not only controls all the mountain gods and lands within his jurisdiction, but also manages all the spirits. At the same time, he also has the power to supervise monks.

This is the incense and fire god way that Ao Bing envisioned. With the power of incense and fire as the foundation, he created a city god system to manage the monks, spirits, and gods...

If in the future he can extend his tentacles into the netherworld, he can further expand the authority of the City God and grant him the power to judge yin and yang.

That is, after death, people do not go to the netherworld first, but go to the local city god temple, where they are judged by the city god before being sent to the netherworld. It must be said that Ao Bing's city god system is quite advanced. This is a system derived from the perfection of the netherworld underworld system in later generations, and its purpose is to reduce the work pressure of the netherworld underworld.

But now, the Netherworld is nowhere to be seen, and Ao Bing has already taken the lead in creating the City God system, the product of the perfection of the underworld.

It was too advanced, more than one version ahead. From this, we can see that Ao Bing's establishment of the City God system was definitely not just for monitoring monks and monsters.

He has a deeper purpose, which is to use the city god system as a lever to get his hands on the power of the netherworld.

Although the underworld has not been established yet, its establishment is a general trend and will happen sooner or later. If it is not established now, someone will establish it in the future.

Since someone must establish the underworld, why can't that person be Ao Bing?
Of course, Ao Bing also knew that he was unfamiliar with the underworld and had no support from any forces, so it was nothing but a foolish dream to want to establish the underworld.

But who stipulated that the establishment of the underworld must start from the netherworld? Starting from the human world is the same.

After all, the underworld is different from the six realms of reincarnation. The six realms of reincarnation can exist independently, but the underworld is different. Its existence is completely dependent on the human world.

The rules of the underworld are to judge the dead based on their merits and demerits in their lives and then decide their next life.

This function of the underworld is not only reflected in the netherworld, but also in the human world. It is just that after death, the soul must go to the netherworld, which is why the underworld must be established in the netherworld.

Ao Bing cannot change the fact that the underworld is established in the Netherworld, but he can make the functions of the underworld be demonstrated in the human world in advance.

As long as he firmly grasps the functions of the underworld, no matter who establishes the underworld in the future, they will not be able to bypass him.

If we don't invite him to take charge of the underworld, the functions of the underworld will not be reflected. What's the point of establishing the underworld then?

This is the purpose of Ao Bing setting up the City God system. Regardless of whether he can make a breakthrough in the underworld, he must first take the functions of the underworld into his hands.

In this way, he is inherently invincible in this battle for the venue and will not lose no matter what.

……

The establishment of the city god system was to get involved in the power of the netherworld gods, and the enthronement of mountain gods, land gods, and water gods was to get involved in the power of enthroning gods.

Conferring gods is the basic authority of the Emperor of Heaven. No matter how small the position of the God of Mountain, God of Water, and God of Land is, as long as Ao Bing can seize it, he will also seize part of the authority of the Emperor of Heaven and have the right to confer gods.

He holds the authority of the Emperor of Heaven and the power to confer gods. When he ascends to heaven in the future, he will definitely be the supreme ruler of heaven and earth.

At the same time, mountains, rivers and land are the foundation of the ancient land. If Ao Bing becomes the emperor of the earth in the future, he will have the power to enthrone the gods of mountains, water and land in his hands, which will undoubtedly help him consolidate his power.

What a joke. If the Emperor of Earth cannot even confer titles on mountain gods and land gods, then what kind of Emperor of Earth is he? How is he different from a puppet?
Simply by opening up the path to incense and worship, establishing a city god system, and enfeoffing mountain gods, water gods, and land gods, the problem of governing monks can be solved, and it can also help him get involved in the power of the underworld and the authority of the Emperor of Heaven.

There was no reason for Ao Bing not to do this kind of thing. Not only should he do it, but he should also try his best to do it the best he can.

Therefore, Ao Bing returned to Longzhou this time to use the accelerated time power of the Zhoutian world to help him perfect his ideas and completely develop the incense, gods and city god system.

By the way, the accompanying system of incense and gods, namely the official system, was also improved.

There is a difference between humans and gods. Shinto can only manage monks and the dead, not the living. If you want to govern the Dragon Realm, you still have to rely on officials.

The so-called official system is not difficult to understand. It is to condense the fortune into national fortune, and then divide the national fortune into official fortune, which is distributed to officials according to the size of their official positions, providing officials with different degrees of protection to prevent them from being harmed by monks or monsters.

Official luck protects you, and ghosts and gods cannot hurt you. After becoming an official, let alone monks and monsters, even gods and immortals will give way and not dare to conflict with them.

The move is intended to enhance the status of officials and prevent them from being interfered with by external forces when enforcing the law.

At the same time, the official way is also the foundation of the way of gods. After all, there are only a few monks who want to become gods, so most gods still have to be selected from mortals.

The conditions for a mortal to become a god are nothing more than to benefit or protect some people during his lifetime. After death, he will be blessed with merits and worshipped, and be canonized as a god.

In terms of these two conditions, officials are undoubtedly more likely to meet them than ordinary people. Basically, officials who are capable and conscientious can benefit the people.

They are the reserve forces of the gods. They serve as officials in their lifetime and create good fortune for the people; they become gods after death and protect the people.

Since most gods were selected from officials, the official road was called a derivative system of the Shinto.

(End of this chapter)