From a carp to a dragon god

Island in the middle of the lake, Jizhen Palace.

After the sermon was over, Yu Shuyang asked all his disciples and Taoist children to go back, leaving only the golden boy Song Yu by his side.

Song Yu has not yet broken through to the ninth level, so for now he can only concentrate on cultivation on the island in the middle of the lake, which has caused the black fox Pengwei to come to him several times.

There was chaos in the City of the Dead. The black fox Pengwei and a group of sinners were fighting each other. If it were not for the suppression of the laws of the Xuanming Underworld, the City of the Dead would have been taken away long ago.

Yu Shuyang secretly communicated with Tianfeng Daoshu and asked him to help out a little, so as to prevent the evil spirits from becoming too powerful and becoming difficult to control, which would end up in a bad situation.

This was also Yu Shuyang's little idea. The black fox Pengwei secretly planned the ghost market and really fooled him at the beginning. He didn't think much about it at that time.

As the Sword-Forging City grew in size, the Ninth Prince of the Fox Kingdom also approached Yu Shuyang to discuss opening some shops in the city.

During the conversation, Yu Shuyang realized that the trick of the Black Fox Flossy Tail was just a double-dealing and could be easily exposed.

That was why he deliberately let the ghost Yu Lei lead all the sinful ghosts into the City of the Dead, as a lesson to Xuanhu Pengwei.

Yu Shuyang called Song Yu over and asked with a smile, "Sword Forging City should be completely built in a year or so. Have you figured out how to manage it?"

The unicorn stared at Yu Shuyang with wide eyes. He was a practitioner of criminal law and knew nothing about business.

"Master, I don't understand these! It's okay for me to be in charge of criminal law, but I can't take on such a big thing as running the Sword Forging City!" Song Yu hurriedly refused.

Yu Shuyang knocked Song Yu's head with the Lingzhi Ruyi in his hand, making a very crisp "ding-dong" sound, and said, "You are indeed a man of steel. If you don't know how to do it, can't you learn it?"

Song Yu held his head with his two hooves, grimacing in pain. Although he was made of gold and iron, he could not withstand the beating of the Wuzhi Yaocao sword.

"Go find Li Zhen and learn how to make money from him. Then call Jin Buhuan along, and go to the Taodushan Islands to ask around and try to attract businesses from the other islands."

None of Yu Shuyang's subordinates were idle, and Song Yu was the least busy, so he planned to hand over the affairs of the Sword Casting City to him.

After arranging Song Yu, he took out the Five Blemishes Tai Sui Whip. Ever since he made up his mind to split the origin of "Heaven's Luck", he has been constantly refining this treasure.

The core of the Five Blemishes Tai Sui Whip has two elements. One is the five-colored blight energy cultivated by the five hairy men, and the other is the two characters Tai Sui cultivated by the true character.

The five-colored evil spirits correspond to the five crippled and five fierce ones. As Yu Shuyang continued to perform rituals and refine them, the two true characters "crippled" and "fierce" slowly took shape.

Yu Shuyang understood more and more what it meant to refine magic weapons in the way of witchcraft. There was no need to repeatedly stack magic restrictions until they were perfect. Instead, he used Taoist soldiers as equipment, refined magic power into true Taoist seeds, and then used the magic restrictions of treasure weapons to transform them into treasure weapons.

If it is a normal ritual to refine the magic weapon, at this time, it is unknown how many magic prohibitions the Five-Evil Tai Sui Whip can refine. For example, the Saoxia Fairy Clothes took hundreds of years to refine.

As the true word ritual became more complete, the gathered Dharma rhythm became stronger and stronger, and the Five Blemishes Tai Sui Whip became more and more magical.

The two laws of disaster and destiny converge on the Five-Disaster Tai Sui Whip, transforming into blue and red lights to show good and bad fortune.

Yu Shuyang used this to comprehend the Tai Sui Dragon God Talisman. This divine talisman was refined by Shuiyue Wutong, and its core was the divine position that descended from heaven.

In the past, he did not understand the purpose of the divine throne bestowed upon him by heaven. He only regarded it as the rule of the killing calamity, and sought the person with the destiny to ascend the throne and be deified.

However, they didn't expect that the throne of God was actually a shackle, specifically used to restrain those who were not under the control of the Heavenly Dao. For example, the Dragon King of the East China Sea was trapped by the throne of God.

Yu Shuyang disdained that the divine position and talisman were influenced by the will of heaven, so he only refined it into a divine pupil and placed it deep in the spiritual altar. In addition to storing incense and vows, he would occasionally use the divine pupil to explore.

In order to refine the Five Blemishes Tai Sui Whip, he often urged his divine pupils to constantly mobilize the power of Tai Sui, so as to condense the true Tai Sui character and make it more perfect.

As the Divine Eye was used more and more, Yu Shuyang's grasp of the divine position and duties became more and more thorough.

This also made Yu Shuyang discover a big problem. There was a group of believers who worshipped "Li Di Tai Sui" all day long in order to confuse the name of Tai Sui Dragon God and tried to steal the authority of Shinto in this way.

In other words, the Tai Sui God on the Ground replaces the Tai Sui Dragon God!
The most typical example is Wensi Star Lord. This star god has no stars in the starry sky, and the Wensi Avenue he masters seems to have been taken from the Wenli inheritance.

Another example is the Cowherd, the god of the Celestial Drum Star. He built a temple in Hedong and successively confused the Heavenly Gate General, the Ox Star Lord, and the Yellow Lady God.

The first two allow it to expand the scope of its incense and wishes, and the latter is a connection with the Goddess of Weaving.

Yu Shuyang finally understood why Cao Qing, Fan Liulang and the others had been using incense and vows to refine demons and ghosts after arriving in Menzhou. It turned out that they had encountered a Shinto monk who was impersonating a god.

No one knew how Cao Qing and Fan Liulang handled the situation. In order to urge them to build a temple and statues as soon as possible, Yu Shuyang sealed off the Xuanming Underworld to prevent Cao Qing and others from attracting demons and ghosts again.

However, Cao Qing still delayed in building the temple. Without a temple priest to supervise the believers in building the temple, the gods would not be able to respond. This made Yu Shuyang unable to contact Cao Qing and others.

Following the sound of the sacrifice to "Li Di Tai Sui", Yu Shuyang could vaguely sense some scenes, many of which were bloody sacrifices, which was a common trick used by incense and god practitioners.

It is impossible for a god to replace a god and steal power by simply confusing the god's name, unless the replaced god is imprisoned and suppressed and is completely unable to resist.

Most of the time, methods such as "human sacrifice" and "blood sacrifice" are used first to launch a wave of attacks, so that the consciousness of the gods can be impacted by humanity and blood food.

After the gods were injured by humans, they could confuse their names and start a war between gods until the two sides were completely determined.

The Tai Sui Dragon God was previously sealed and suppressed, and the deity's position was refined into a divine scroll. Yu Shuyang only used it as a tool to collect incense and abandoned it most of the time.

This made "Li Di Tai Sui" feel that there was an opportunity to take advantage of, and he actually launched a divine attack on the divine position and talisman. He was really blinding his mind!

Fundamentally speaking, the position of the deity is similar to that of a magical instrument or a treasure. It is to refine the deity into a divine talisman, and to exercise the authority of the deity by holding the divine talisman.

In this way, the problem of the generation of gods is eliminated. The divine talismans have no consciousness and are not harmed by human sacrifices or blood sacrifices. Even if the names of gods are confused, the authority of the gods cannot be shaken.

Yu Shuyang naturally could not tolerate this. At this time, the best way was for God to come, set things right, trace the source, and correct the confusing name of God.

The problem still remains. There is no temple dedicated to the Dragon God Tai Sui in Menzhou. Yu Shuyang has no place to rely on if he wants to summon divine response.

Fortunately, he was not without means of punishment, which he could use to unleash the power of the Five-Evil Tai Sui Whip.

Yu Shuyang opened his divine eyes, drew out the power of incense and vows, and placed it on the green and red whip. Under the guidance of the power of incense and vows, through the sacrificial sound of "Li Di Tai Sui", the five evil spirits fell.

Each of these five evil energies corresponds to a disaster, such as the red Chiyao representing fire, and the white Baiyao representing frost disaster. The five evil energies in the sky are called the Five Damages, and on the earth they are called the Five Evils, all of which are extremely destructive energies. Otherwise, the Insect King would not have used them to plot against Yu Shuyang and ruin his good fortune.

Under the guidance of the divine position and talisman, he saw a rural village where babies were abandoned. There stood a statue of a god with a black-faced general, and a group of people were kneeling and kowtowing there.

This so-called place where babies are abandoned is similar to a mass grave. Wherever there are villages and towns, there is a place where babies are abandoned or a mass grave.

The purpose of erecting statues of gods at the place where babies were abandoned is mostly to save the children. Most of these "abandoned babies" are children who died young. Because early death is an ominous sign, they cannot be buried in the family cemetery and can only be thrown into the place where babies were abandoned.

However, the will of heaven suppresses the will of earth, and there is no god who can save the souls of the dead. Most of the time, it is the officials of good fortune who lead the souls into the underworld to earn good karma.

This place where babies are abandoned is specifically used to defile the Tai Sui Dragon God. Many villagers are unaware of the seriousness of it and most of them are hired.

As the sacrificial sound was heard, the five evil spirits descended. Under Yu Shuyang's control, the main one was the green evil spirit representing the epidemic.

Yu Shuyang saw the green energy falling evenly and infecting every worshiper, then he nodded with satisfaction and went to the next place.

There are five or six places in a row, all of which are places where babies are abandoned. The layout is very different. There is only a statue and a group of ordinary villagers.

This made Yu Shuyang puzzled. Judging from the various arrangements, it was not something that the rural villagers could do. Even the monks did not have such great ability.

He used the sacred scroll to sense the sound of sacrifices and thereby bring down the evil spirits of bad luck. In essence, it was still the believers' faith in the Tai Sui Dragon God.

You know, in the villagers' perception, they are worshipping the local Tai Sui, not the Tai Sui Dragon God. What Yu Shuyang can sense is the place where faith turns into wish power.

Through various signs, Yu Shuyang clearly felt that behind the Tai Sui Dragon God of the Divine Era was a force of the human race.

The monk who arranged the incense and offerings for the villagers never got around to anything, which made Yu Shuyang extremely unhappy. After all, he was not there to bring disaster.

The green energy continued to fall, and Yu Shuyang had a hunch that if he continued to use it, a green disaster might occur.

By that time, it would not just be the people who worshipped Li Di Tai Sui who would fall ill and die, but a natural disaster of epidemic would occur.

Yu Shuyang had to take one or two things into consideration. Killing a large number of mortals would inevitably bring about backlash from humanity, even if he used the magic talisman and the green qi to cast spells.

The green light on the Five-Evil Tai Sui Whip was as thick as ink, which already foreshadowed the coming of a disaster. This would not only punish the ignorant villagers of Menzhou, but might also implicate Yu Shuyang himself.

This forced him to stop. Originally, he had planned to follow the sacrificial sensation to find the monk who was offering incense, and then use the Five-Evil Tai Sui Whip to bring disaster and kill him.

Yu Shuyang followed the sound of sacrifice and searched seven or eight places. Finally, he was no longer at the place where the baby was abandoned, but came to the charity cemetery.

The so-called charity cemetery is a place where corpses are stored. If a person dies in a foreign land and cannot be buried on the spot, a place is needed to store the coffin and the corpse.

Of course, the charity cemetery not only stores dead bodies, but also elderly people and abandoned children. The charity cemetery has farmland and harvests grain every year to provide relief to the elderly, children and the widowed.

If the place where babies are abandoned represents the misfortune of premature death, then the charity cemetery represents the bad luck of being alone and widowed.

It is obvious that they are all trying to lure humanity into attacking Tai Sui Dragon God. Regardless of whether Yu Shuyang fights back or not, there are means against him.

Yu Shuyang still hadn't found the incense monks, which made him feel like he was being fooled. He wished he could use his sword to kill them all.

However, it was not without gain. Under the induction of the divine talisman, he could feel that the people in Menzhou lived a very hard life.

Considering that the Emperor of Dongyi allowed Huanghai Sea City to trade with Menzhou, the Baiyi people would surely be able to occupy Menzhou quickly with funding.

Yu Shuyang also thought of this, so he did not dare to continue releasing the green qi, for fear that an epidemic would break out first and cause many casualties among the Baiyi people.

In fact, his method of dealing with Wuhun is similar to the arrangement of the current God Tai Sui Dragon God, also hiding in the dark.

Thinking of the Baiyi people in Menzhou, and also of Cao Xiaoshan, Fan Liulang and others, Yu Shuyang felt that he needed to go to Menzhou.

Firstly, he needed to find a good buyer for the humanitarian weapons he created. Although he helped Liu Huangshu reincarnate with the dragon energy, he could not guarantee that it would work. It would be better for him to support a force first.

Secondly, he wanted to build a temple for Tai Sui Dragon God. Only in this way could the divine response of the gods be sent down, and he would not be afraid of the distance between Donghai and Menzhou.

Thirdly, it was also to deal with the "Living Tai Sui" gang, especially the incense monks who were hiding their heads and showing their tails, which really made Yu Shuyang unhappy.

Thinking of these things, Yu Shuyang calculated in his mind that he could not delay his trip to Menzhou for too long, after all, he had to transform into a dragon and become a great dragon god, and he also had to attract thunder to overcome the calamity.

Especially if he wants to overcome the tribulation and break through to the fifth-grade demon fairy, it would be better for him to return to the desolate sea to avoid being besieged by Wensi Snake and Taiping Lake Dragon Uncle.

After making up his mind, Yu Shuyang put away the Wuzhao Taisui Whip and called Li Zhen over. Since they were going to Menzhou, they might as well follow the treasure ship.

A few days ago, Li Zhen went to Lei Island to meet with the God of Goods in the Great Temple. They had already reached an agreement and were not going to wait any longer. They would first load a ship of goods from Chaoju Island and go to Menzhou to open up a trade route.

Li Zhen once discussed with Yu Shuyang about going to Menzhou to open up a trade route. In addition to Huang Wenxun who was traveling with him, he could also find a few more people.

At that time, Yu Shuyang suggested that Li Zhen persuade the chief priest of the God of Goods to go with him. However, this Shinto monk was also very slippery and didn't want to have anything to do with the Baiyi people.

Li Zhen was worried that relying solely on Huang Wenxun, a fifth-grade demon fairy, would not be enough to maintain the appearance. After all, Menzhou was not like Wuzhou, and he didn't have any acquaintances there.

Yu Shuyang had previously ignored Cao Xiaoshan, Fan Liulang and others. After all, their cultivation levels were very low. They had not even started practicing when they were on Qingqiu Island.

Not long after, Li Zhen jumped over. He used the technique of divine light escape and arrived at Jizhen Palace in a few flashes.

"Cousin, are you planning to go to Menzhou with me?" Li Zhen asked happily.

In the past few days, he has been pestering his sixth brother-in-law Shu Qing, wanting him to go with him and his eighth brother-in-law Huang Wenxun.

In fact, Li Zhen could also seek help from the Mu family on Chaoju Island. However, he did not approve of the Mu family's demons and fairies from the bottom of his heart, and he did not want them to interfere in the Menzhou trade route.

(End of this chapter)