The sixth sense is a very mysterious thing. People know its existence, but it is very difficult to find it and master it. Until now, people are still confused about the search for the sixth sense.

However, this matter is different for warriors. Warriors can clearly feel the existence of the sixth sense.

Why can warriors clearly feel the existence of the sixth sense? The reason is very simple, that is, the true qi of warriors play a role. Compared with ordinary people, warriors possess powerful true qi. These true qi not only allow warriors to have extremely powerful power, but also constantly nourish the warrior's flesh-body and spirit.

The nourishment of true qi to the martial artist's flesh body greatly increases the strength of the martial artist's flesh. Compared with ordinary people, the martial artist's flesh body is more than ten times stronger, even dozens or hundreds of times stronger.

The nourishment of true qi to the spirit of warriors makes warriors more and more sensitive to the inspiration of the outside world, and they can clearly feel some external situations or dangers.

Of course, many people don’t understand this explanation, so I will use some examples to illustrate the role of the spirit. In fact, the spirit is equivalent to modern radar, and the human brain is the radar command system. Modern radars can easily monitor aircraft in the sky. Moreover, these aircraft are hundreds of kilometers or thousands of kilometers away and cannot be seen at all with the naked eye.

The radar can monitor the tracks of the aircraft hundreds of kilometers away, leaving the aircraft with nowhere to hide, and the spirit plays such a role.

Those dangerous feelings and other situations are equivalent to aircraft. Once these aircraft enter the radar's monitoring range. The radar will find them, and the same is true for mental power. Once there is danger, it enters the range of mental power sensing of warriors. The warriors will immediately feel it.

The spiritual sensitivity of a warrior can help the warrior sense danger, but there are no restrictions, or other conditions. The warrior's sensitivity to danger is actually strong and weak.

Although the martial artists' mental power is slowly being strengthened by the true energy before the acquired level 6, the strengthening is not large. Of course, compared with ordinary people, the strengthening is still considerable. However, compared with the acquired level 7 warriors, the strengthening degree is very low, very low, and it can even be said to be ignored.

Why is it so difficult for a warrior to break through the sixth level of acquired nature to the seventh level of acquired nature? The reason here is the transformation of the martial artist's mental power. Only when a warrior's mental power undergoes a fundamental transformation can a warrior break through the sixth level of acquired nature to the seventh level of acquired nature. Once the warrior's mental power cannot transform, then he should not want to break through the realm.

Just like the larvae of butterflies. The beauty of butterflies is well known, but the larvae of butterflies are very ugly. Many girls like beautiful butterflies very much. They hate caterpillars, but they don’t know. In fact, those caterpillars that they hate are the larvae of butterflies.

After some transformation, the caterpillar becomes a beautiful butterfly that girls like.

There is an essential difference between beautiful butterflies and ugly caterpillars. The same principle applies to warriors. The mental power of warriors at the sixth level or below the sixth level of acquired are equivalent to caterpillars. The mental power of warriors at the seventh level or above the seventh level of acquired are equivalent to butterflies.

Here we use real things to describe the difference between the mental power of the acquired sixth-level warrior and the mental power of the acquired seventh-level warrior. Some people are still a little confused about such an example, so we can use numbers to distinguish them. I believe that if this is the case, everyone will understand it.

The mental power of warriors at the sixth level of acquired and sixth level of acquired are equivalent to one, while the mental power of warriors at the seventh level of acquired and above is twenty. The difference between the two is too big, so the sensitivity to danger is also very different.

Since the acquired level 7 and above have undergone transformation of mental power, they have strong sense of danger. A few hundred meters away, these warriors can sense danger. With a distance of hundreds of meters as buffer, these warriors can be fully prepared. In this way, it will be very difficult to encircle these warriors.

The mental power of warriors at the sixth level of acquired and below has not undergone transformation. Therefore, even they have the sensitivity to danger, but the distance of this sensing is very close, just like the warriors at the sixth level of acquired and the sensitivity to danger is only thirty or forty meters.

The warriors on the sixth level of acquired nature only have such a short sensing distance, not to mention the warriors on the sixth level of acquired nature. Such a short distance is not enough for these warriors to prepare for defense.

A distance of hundreds of meters, it takes about a few minutes for those who want to encircle and suppress the warriors to reach the place where the warriors are, but a distance of thirty or forty meters is enough for a few seconds.

In a few minutes, the warrior will definitely be fully prepared, and in a few seconds, the warrior's reaction is strong, and it is impossible for him to be fully prepared for defense.

Therefore, warriors below the seventh level of the acquired sky are not so strong in resistance to modern thermal weapons.

Yes, these warriors are already extremely powerful. For example, warriors from the third level of acquired level to the sixth level of acquired level can directly fight against a platoon-level or even company-level modern troops. However, the end of such a confrontation is that the modern troops lose more than 9th level personnel, and the same will cause serious injury and no movement, or they will die directly.

Therefore, the power of these acquired warriors is enough to be proud, enough to be proud, and enough to threaten other ordinary people. However, these warriors still did not cause trouble in society. They knew that with their current strength, they could show off their momentum in society, but soon, they would die under the encirclement of the army.

With the threat of the army, even if these warriors have any turbulence in their hearts, they have to bury these turbulences.

Therefore, for warriors below the seventh level of acquired level, Zhao Chaogang did not set any difficulties in practicing. As long as you work hard, you can break through the difficulties in the training of warriors below the seventh level of acquired level, sooner or later. Because warriors below the seventh level of acquired level of acquired level of acquire level of resolve and army are restricting them.

With the constraints of the army, Zhao Chaogang no longer had much trouble.

Some people may also ask, why did Zhao Chaogang set such difficulties in cultivation? Didn’t Zhao Chaogang want to develop the martial arts secret realm? Then, there shouldn’t be any difficulties in cultivation.

The reason why Zhao Chaogang sets difficulties in practicing martial arts is very simple. Zhao Chaogang did this to prevent those powerful warriors from harming ordinary people. No matter how strong the warriors are, he was also an ordinary person before, so he had to protect ordinary people.

If a powerful warrior is the cornerstone of the jade area, then those ordinary people are the extreme cornerstone of the warrior. If a warrior wants to become stronger and stronger, he must protect the cornerstone of the warrior, which produces ordinary people.

Zhao Chaogang sets difficulties in practicing, but there is actually another reason, that is, Zhao Chaogang wants these powerful warriors to cultivate themselves and cultivate their nature.

The more the warrior practices, the more difficult it is for them to advance again. If a warrior wants to continue to break through the realm of being a money, he must feel the power of nature. The more clear the warrior feels about the power of nature, the less difficult it will be when he advances in the future.

If a warrior wants to sense the power of nature, the warrior not only needs to integrate his body and mind into nature, but also needs powerful spiritual power.

For warriors, it is not a simple matter to strengthen their spiritual power. Because the spiritual power has already involved in the cultivation, it is very difficult for warriors to cultivate their spiritual power.

Of course, there is no absolute in the world. If a warrior wants to strengthen his spirit, there is still a way.

I believe everyone knows the beauty trick. Or the seduction of beauty-coloredness. As long as it is a man, as long as the third leg of this man can still stand up, the man's resistance to beauty-coloredness-temptation is equivalent to zero. However, there are still some people in history who directly ignore the seduction of beauty-coloredness.

The "Beauty Scheme" listed the 31st strategy in the ancient "Thirty-Six Strategies", namely the first "Defeat War Plan".

The Thirty-Six Strategies explain its strategy: "The strong army will attack the general; the wise general will attack the situation. The weak army will decline, and the power will shrink. Use the enemy to defend each other and protect each other."

In vernacular, it can be explained as: "For enemies with strong troops, we must use various means to subdue his generals; for those who are resourceful, we try to use the lewd voice of beautiful women to confuse his fighting will. The general's fighting spirit declines, the morale of the soldiers is depressed, and the troops lose their combat effectiveness. Using the enemy's weaknesses to divide and disintegrate, I can save my strength with the flow."

From this we can see that the word "beauty" here is a verb, and "man" refers to the enemy; the meaning of "beauty strategy" refers to the strategy of using material temptation to deceive the enemy, making the enemy greedy for comfort and enjoyment, declining fighting spirit, collapsed, and then breaking apart in the internal part, and then attacking.

Perhaps because the implementation of the beauty scheme often requires the help of beauties, this plan is generally understood as a strategy to use beauty to achieve a certain purpose. The word "beauty" here directly refers to "beauty".

The Thirty-Six Strategies include the beauty strategy as a defeated battle, which means that it will cost a certain price to implement this strategy. This price is the beauty's price, or rather, the woman's price.

The use of beauty strategies to govern, military and economic struggle events have existed in ancient and modern times, and are not specialties of a certain country or dynasty. The beauty strategies have both legendary and romance characteristics. In this type of literary and artistic works, some of the beauties who were sent to serve as tools for governance were portrayed as heroines who were worried about the country and the people. In order to save the country and kill the tyrants, they resolutely used their own as soft weapons to attack to achieve the purpose of restoring the country or eliminating violence. Xi Shi and Diao Chan in Chinese classical literature can be regarded as typical examples of this kind of beauty; some are described as disasters that would ruin the country and chaotic dynasties - such as Xia Mei Xi, Shang Daji, Zhou Baosi, and later generations of counsel ministers who only talk about women's misunderstanding of the country, which must be used as evidence.

In a certain dynasty and a certain king's demise have its own political, governance, economy and other reasons. Heroes cannot dominate history, so how can be beautiful? If you must blame a certain individual for the loss of the country, then you should first be the indulgence of the country, arrogance, extravagance, violence, and lust.

The role women play in the beauty scheme is essentially just a tool of political struggle. In most beauty schemes, women only act as tools for men to vent their desires and are in a lowly position of being insulted. To praise these beauties' "righteous acts" or condemn them as "stricken disasters" that ruin the country. It is better to sigh for their tragic fate.

Describing the "beauty" in the beauty scheme as a heroine who cares about the country and the people is actually to affirm the rationality of women's behavior as a tool for governance and struggle. This is a spiritual insult to the image of women.

Opening the official history book "Twenty-Four Histories", all dynasties have specially left "female sections", with women related to emperors and generals, etc., such as queens, concubines, concubines, princesses, and destiny wives. Most of them have left their reputations in the unofficial history and folk literature.

Our beauty stories always lack some "romantic" and "moving" elements, and there is a bit of heavy embarrassment and distorted romanticism.

Ehuang, Nuying: The legend behind the story

Ehuang and Nuying were the daughters of Emperor Yao in ancient times. At that time, in order to choose a successor, Emperor Yao sent two precious daughters to marry him and came to him as "undercover" in order to test the virtues and qualities of the candidate national leader Shun.

At that time, Shun's family background was quite complicated. His father, Wusou, was a blind man, and he had a soft ear and was afraid of his wife.

Unfortunately, his biological mother died early, so my father married him another stepmother and gave birth to two half-sisters.

In such a family, being a good daughter-in-law is a very challenging job, but these two beauties never throw a tantrum about their noble family. They serve Shun with complex elements and subtle relationships and very thoughtful services.

Once, Weisou asked Shun to go up to the roof and repair the barn with soil. The two ladies said that they must bring two hats. As soon as Shun climbed onto the roof, Weisou and Xiang immediately pulled away the ladder and set fire to the fire.

At this time, Shun protected himself with two hats and jumped out of the room as if he had wings, without any damage.

Another time, the slaughter called Shun to dig a well, but when Shun dug it deep, his father and brother immediately took soil to fill the well and wanted to bury him alive. Fortunately, this conspiracy was discovered by the two wives, and Shun was asked to dig a secret passage on the side wall of the well in advance, and he saved his life.

Regarding the story between Yao and Shun, the ancient version of "Bamboo Annals" reads: "Yao's virtues were declining in the past and was imprisoned by Shun." This sentence made the myth of "abdication" that later generations have been talked about suddenly lose its halo.

During the entire process of Yao and Shun seizing power, Ehuang and Nuying were in a very awkward position. On one side were his father and his husband. Which side should they stand on? They finally stood on Shun's side.

This is not a big deal for them, because Yao only loves the son Danzhu, the queen's son, and the other nine sons, including Ehuang and Niaoying, were born in illegitimate children. Think about it again, their father Yao also used extraordinary means to seize the position of chief from his elder brother Zhi. So, why can't they?

So, with the support of Ehuang and Nvying, Shun launched a coup and naturally ascended the throne.

After all, Shun was a kind person, so he imprisoned his father-in-law and brother-in-law. This would also facilitate some political propaganda and be known as "abdication".

Power and family affection, conspiracy and love intertwined and performed a thrilling political game. In the end, Yao lost his daughter and lost the throne, while Shun was proud and endured the hard work for decades, and finally won a great country.

Decades later, Yu, who had a feud with Shun to kill his father, successfully usurped the throne and exiled Shun to the wilderness of Cangwu (Guang-----------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------

A sigh for the ages: The ancient Datong of "Yao Chan and Shun" may be just a product of Confucian imagination.

Maybe they were too desperate about the reality at that time, so they hoped to give future generations a beautiful legend and use kindness to recall some cultural conscience. So, while we try our best to find the true nature of history, we might as well believe their "chosen memory" or "assuming beauty".

Xi Shi: The most outstanding "international" room---spy

She could have continued to wash her gauze and frown her eyebrows in her small mountain village, and live her own happy and simple life. But the old man in history disagreed and thought it was a waste of resources. So, he first let Goujian perform a good show of "sleeping on firewood and tasting gall", and then hurriedly brought Xi Shi to the stage of history.

When Goujian solicited beautiful beauties in the territory of Yue and found Xi Shi, I didn't think Xi Shi was in a voluntary state, and really had the lofty realm of "serving the country with one's own self". To put it in the sentence from the movie "Wu-Ji", that is, "follow you. Have meat to eat", and of course, there are also good clothes to wear. This is probably what a little girl can think of.

After all, he is a girl in the mountains, even though she has a stunning national beauty. However, there are still great deviations in etiquette, singing and dancing, and speaking.

So Goujian first built a palace of beauty near the road, then "decorated with Luohu, taught to behave in a turquoise, and was accustomed to the city, and in the capital alley". After careful packaging and "brainwashing" of "three years of study uniform", he finally turned a straightforward and simple country girl into a beautiful weapon to avenge the country.

Xi Shi learned to sing like a nightingale and fly like a swallow. She knew how to act coquettishly, pretend to be foolish, and have the ability to observe words and expressions and clever ways to argue. She may even master the skills of informing and assassinating poisons. Being an advanced "international spy" is a necessary homework.

After three years of success, King Goujian of Yue gave such a perfect gift to King Fuchai of Wu.

Xi Shi received very effective training, and her unparalleled beauty and intelligence really made Fuchai fascinated.

Xi Shi used her superb skills and peerless beauty to fool Fuchai. He alienated the relationship between the king and the ministers of the King of Wu, forced Wu Zixu to death, and made the Wu Kingdom a mess, and finally realized his dream of restoring the country.

After this beauty washing silk destroyed Wu Kingdom and completed the "undercover" mission for the country with outstanding results, she was in a state of uncertainty.

Some people say that she committed suicide by jumping into the water, and another statement is that in the "Wu Yue Chunqiu" written by Zhao Ye of the Han Dynasty, "After Wu, Yue floated on the river, and ordered him to follow the turtle and the turtle and the turtle and the turtle and the turtle and the turtle and the turtle and the turtle and the turtle and the turtle and the turtle and the turtle and the turtle and the turtle and the turtle and the turtle and the turtle and the turtle and the turtle and the turtle and the turtle and the turtle and the turtle and the turtle and the turtle and the turtle and the turtle and the turtle and the turtle and the turtle and the turtle and the turtle and the turtle and the

This may not be absent, because Goujian, who "can share hardships with others, but cannot share happiness with others", is very good at doing this kind of thing.

There is another saying, which is very romantic and perfect, that is, the "Yue Jue Shu" is recorded: "After the fall of Wu, Xi Shi returned to Fan Li and left with him."

Later, Fan Li abandoned politics and went to business, and had a huge amount of money, becoming a well-known and wealthy businessman in the world. Then Xi Shi should also become a rich woman and live a happy life behind the man she loves. If this is the ending, Xi Shi would be blessed.

A sigh for the ages: Whether there is Xi Shi in history is still a unsolved case now.

Those who agree with it include "Guanzi", "Mozi", "Mencius", "Zhuangzi", as well as "The Strategies of the Warring States" and "Chu Ci"; those who oppose it seriously point out that Xi Shi's name is not seen in "Zuo Zhuan", "Mandarin" and "Records of the Grand Historian" which record the rise and fall of Wu and Yue.

The "Yuejue Book" and "Wu Yue Chunqiu" that were praised by later generations were also denounced as miscellaneous historians as well as proclaiming that they could not stand scrutiny.

But even if there are such a strange woman, will the official history give them a place except for emperors, generals and ministers?

Daji: Is he really the most evil girl in ancient and modern times?

Whether it is official history or unofficial history, Daji is a femme fatale, and can be said to be the culprit of evil throughout the ages, but is this true situation in history really?

Let’s talk about King Zhou first. He has symbolized him into the image of a tyrant in all generations. But this image is still far from his real situation.

During the Spring and Autumn Period, Zigong had long been a little overwhelmed. He angrily spoke for King Zhou and said, "Jiu's badness is not as good as this! Therefore, a gentleman is evil and a inferior person, and later generations will be punished if he says evil."

During the Spring and Autumn Period, the crimes about King Zhou were limited to "Bi Gan died after admonishment". In the Warring States Period, Bi Gan's method of death became vivid. Qu Yuan said that he was drowned by the water, while Lu Buwei's disciples said that he died after being cut off his heart. By the time Sima Qian of the Han Dynasty wrote "Records of the Grand Historian", there was a more vivid interpretation, saying that King Zhou opened his heart to satisfy Daji's curiosity and wanted to see if the heart of the "saint" was seven orifices.

In the Jin Dynasty, Huangfu Mi wrote some literary and historical articles because of his profession, and under the instigation of Daji, King Zhou also dissected the pregnant woman to see the shape of the fetus.

Later scholars processed and interpreted the personal likes and dislikes, and spread rumors through rumors. Isn’t it a big mistake?

At the same time, Daji's evil and vicious image has gradually been upgraded.

From the sentence "Listen to the words of a woman" in the Shangshu, to the words of "Guoyu-Jinyu": "Daji is favored, so he is compared with the shui and the Yin is destroyed." Then to the "Lüshi Chunqiu-Xianshi": "The King of Shang is in chaos, and he is destined to drink and virtue, and Daji is in power, and there is no way to reward or punishment." It is still a reasonable inference. Later, the longer the age, the stronger the imagination is. The more vivid the historical materials written, until the later generations of "The Romance of the Gods". Because there is no concern of historians, and the many materials provided by literati of all generations, it is even more magical.

The crime of the evil woman for the eternal period is her.

Then, I can't help but ask myself: Although those almost perverted behaviors about Daji were fabricated by later generations, why do we keep talking about them all, and it seems that we are willing to pour this dirty water on a woman.
To be continued...