With the supplementary description from the Dragon Head, Li Hao finally understood the significance of the identity of the "Primordial Spirit."
The Primordial Spirit is a demigod, but not a simple demigod. For original chapters go to novel~fire~net
Unlike Li Hao’s traditional understanding.
The "Gods" and "Demigods" described by Dragon Head are merely differences in identity and status, but are not substantial gaps in power.
They are above the world and beyond the Three Realms.
They transcend the dimension of "life" and become a kind of existence that is almost eternal.
Such individuals or groups, regardless of their power levels, have the right to be called "Gods."
As for the so-called "Demigods," in a sense, they can be seen as the "juvenile form" of Gods.
They often possess power unimaginable to mortals, yet unlike true Gods, they have not transcended the dimension of life and still retain their forms in the present world.
The tangible body is the only "weakness" of demigods.
Those who haven’t transcended the dimension of life, as long as their worldly bodies are killed, must accept the fate of their own demise.
Among them, the "Primordial Spirit" is the most special kind of "Demigod."
They were born from the primordial will at the dawn of the world’s creation, existing between "Gods" and "Demigods" as a special being.
In terms of the dimension of life, they are not as invulnerable as true Gods and possess a "weakness" that can be killed.
But in terms of power and authority, even the Supreme God like the Candle Dragon, who governs a world alone, may not necessarily be stronger than the "Primordial Spirit."
Because, the initial "Primordial Spirit" is the will of the world.
Unless the whole world is destroyed, the "Primordial Spirit" is unlikely to naturally perish.
However, Li Hao’s current situation is somewhat different from a normal Primordial Spirit.
Because his current "dream" is the world of the Candle Dragon, the divine kingdom of a True God.
According to Dragon Head’s statement, among the All Heavens and Myriad Realms, only the worlds naturally nurtured can give birth to a Primordial Spirit.
In the divine kingdom developed by a True God, the True God is the sole ruler of this world.
The difference lies in the fact that the Primordial Spirit exists relying on the world.
Whereas, the divine kingdom depends on the existence of the True God.
Thus, when the True God falls, the world named "divine kingdom" also becomes the burial of the True God.
This leads to another new question: Can the True God, who has transcended the dimension of life and claims to be immortal, die?
The answer is naturally affirmative.
Celestial Five Declines, Twilight of the Gods, Wars of the Gods...
There are many situations that can lead to the death of a True God, mostly coming from other higher status True Gods.
When a True God is on the verge of death, the "divine kingdom" they developed will also be dragged into the [Fallen Area].
That is the endpoint of All Heavens and Myriad Realms and the graveyard for all divine beings.
Unlike the [Ascension Area] which nurtures civilizations and gods.
The [Fallen Area] is a macrocosm with strict rules and an almost infinitely vast scope.
Whenever a world is destroyed, its remnants are dragged into the [Fallen Area], becoming part of the [Fallen Area].
Even a True God with Supreme Divine Power cannot defy such orderly rules.
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"Simply put, you are a Primordial Spirit nurtured by the divine kingdom after the death of the Ancestor Dragon."
When saying this, the gaze of the Dragon Head appeared very peculiar.
Because in the Dragon Head’s understanding, such a situation only exists in theory and has never occurred in reality.
Firstly, it is rare for a divine kingdom to not be destroyed along with the death of a True God.
Secondly, the rules of the [Fallen Area] are different from All Heavens and Myriad Realms.
The divine kingdoms that reach there are gradually decomposed into the most basic matter and energy, making it impossible to nurture a new Primordial Spirit.
Lastly, and most critically, the nurturing of a Primordial Spirit requires a long time and opportunity.
Especially like Li Hao, who shows a clear tendency for wisdom as a Primordial Spirit.
Such beings are usually nurtured only by worlds where civilization flourishes.
The divine kingdom of the Dragon of Candle, at best, can only satisfy the first condition.
Moreover, thinking further, it is strange for the divine kingdom not to immediately be destroyed following the death of the Ancestor Dragon.
Although the Dragon Head has been sealed for a million years, it has not turned into a fool because of the seal.
Earlier, it was just too eager to survive, coupled with the joy of encountering the legendary "Primordial Spirit," that it did not delve into the details.
But now thinking about it, is the Ancestor Dragon really dead?
Is the current Primordial Spirit truly the "Primordial Spirit" known to the Dragon Head?
Whatever insane measures a deity might take before death is possible.
Abandoning all memories and powers to "reincarnate" and live again is just one insignificant option among them.
Li Hao did not directly answer the Dragon Head’s question.
He merely continued to stare silently from Scarface’s perspective, indicating the other to go on.
Seeing this, the Dragon Head had no choice but to obediently continue recounting the origins of the Dragon of Candle and itself.
"The Ancestor Dragon’s real name is Zhu Jiuyin, a True God of the Dragon Race..."
"And also a Supreme God who independently developed a world..."
At the height of power of the "Dragon of Candle."
Even among the many Gods of the All Heavens and Myriad Realms, it was one of note.
The world it developed was thus called the "Dragon Realm," or "Mountain and Sea Realm," by the Gods.
This is a world where only mountains, only seas, and only the Dragon Race can freely soar.
When the Dragon of Candle lived, it was the only ruler of this world, the ancestor of all Dragon Race.
Legend has it that before ascending to become a deity, the Dragon of Candle once coiled at the center of this world.
When it opened its eyes, the sun would appear.
When it closed its eyes, night would fall.
Its breath stretched across years, inhaling was winter, exhaling was summer.
Admittedly, this vivid description instantly evoked some kind of inexplicable association in Li Hao’s mind.
——"Classic of Mountains and Seas," Volume Eight, "Guideways through the Overseas North."
The deity of Zhong Mountain is named Zhu Yin, seeing is day, closing eyes is night, blowing is winter, exhaling is summer.
Does not eat, drink, or rest, breath becomes wind, body length is a thousand miles. Located east of Wuzhao.
Its form is that of a human face with a snake body, red in color, dwelling at the foot of Zhong Mountain.
——"Classic of Mountains and Seas," Volume Seventeen, "Guideways through the Great Wilderness North."
Beyond the Northwest Sea, north of the Chishui River, there is Zhangwei Mountain.
There is a deity, a human face with a snake body, red, straightforward eyes facing straight, closing causes dusk, seeing causes light, does not eat, sleep, or rest, wind and rain submit to it.
It is Zhu Jiuyin, also known as the Candle Dragon.
From Li Hao’s perspective, it is hard to say this is merely a coincidence.
Why does the reality he resides in have records of the "Dragon of Candle?"
And what is the connection between the "Classic of Mountains and Seas" that recorded the "Dragon of Candle" and the current Mountain and Sea Realm?
With these questions, Li Hao chose to continue listening.
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