"Ancestor, did you fight against Gao Xingyu this morning? Is he really that strong?"
As a junior, it is actually a bit presumptuous to ask such a question to an elder. But Su Muqing was very curious, and because he was the best junior in Su Wenmao's family, he still asked the question directly.
Su Mutong on the side also pricked up his ears. Although he came to report to his ancestors on the preparations for the closure of the Su family, the two ancestors of the Su family had a direct contest with Gao Xingyu in the morning. As a result, everyone who knows about this is concerned.
Su Wenmao shook his head, sighed, and said, "I didn't take action in the morning. In other words, in the contest between the Second Ancestor and him, I couldn't intervene at all.
Therefore, After the second ancestor was defeated and his opponent was defeated, I also surrendered and stopped showing off. This is the suppression of rank. If you are not as good as you are, there is nothing to say."
In the quiet room in the morning, After the two sides sat down, Su Wenbing proposed a discussion. Everyone knows what happened and there is no need to elaborate. Since Gao Xingyu came to ask for an explanation, naturally the result will be tilted to whichever side has the stronger fist.
Communications between strange monks are relatively friendly, and more of the focus is on both parties getting to know each other. Although injuries are unavoidable, serious injuries or even death rarely occur during sparring.
There are many specific types of communication methods between monks, some of which are similar to proposition examinations. It can be roughly divided into two types: Wenbi and Wubi.
Wenbi means you attack and I defend, and then the performance and defense are exchanged. Wenbi can use magic or not, and can only use his own consciousness to control his vitality to attack.
Martial arts competitions are closer to actual combat, except that killer weapons are generally not used, and consumables that assist attacks are not allowed, such as offensive talismans or elixirs that stimulate the human body's potential.
Control-type consumables are also prohibited from being used because of their special offensive properties.
All purely defensive consumables can be used, including recovery and treatment consumables.
It can be seen that the "sparring" method of fighting is really friendly to both parties. All that is required is to distinguish the level of strength, and there is no need to fight for it.
Wenbi is the most common among monks who are not familiar with each other. The two sides go back and forth, and it usually takes less than a few rounds to find out the opponent's strength.
The discussion proposed by Su Wenbing is this kind of literary competition.
According to convention, Su Wenbing was lower than Gao Xingyu and was the master, so he was the main attacker in the first round.
Su Wenbing was still sitting cross-legged on the bed. He did not use any spells. Instead, he used his spiritual consciousness to control the big hand of Yuan Qi that he had created and grabbed Gao Xingyu.
Seeing that the two were preparing to fight, Su Wenmao quickly activated the defensive array in the quiet room. , two great monks at the mid-level Qi training stage are fighting here. Without a defensive formation, one miss and the Su family's ancestral home will cease to exist.
The class suppression mentioned by Su Wenmao, right here. He has not yet developed his spiritual consciousness, so he can only watch and cannot participate in this level of competition.
Manipulating the vitality hand is the most commonly used method by monks who can release their spiritual consciousness. It is not only often used in battles, but also inseparable from the help of the vitality hand in daily life.
The nearly substantial hand of vitality, under the subtle manipulation of the monk's spiritual consciousness, can almost be regarded as an extension of the monk's arm like an arm.
Su Wenbing’s choice of this method in the literary competition was also to maximize his strengths and avoid weaknesses. He not only gave full play to his strengths of combining spiritual consciousness and vitality, but also avoided the shortcomings of his family’s weak inheritance and lack of powerful magic techniques. .
Su Wenbing had no problem considering this. This was indeed his best attack method in the Wenbi competition.
Moreover, he also has a little secret in this. According to the principle of reciprocity, he does not use spells when attacking, but uses his vitality hands. Then when it is the opponent's turn to attack in the next round, he cannot use spells. Instead, he must have his soul to control his vitality to attack.
Su Wenbing did not have any confidence in the techniques recorded in his family's inheritance.
The other party is a genius who has reached the intermediate level of Qi training at a young age, and his cultivation level is one level higher than that of himself in his early years. From this, Su Wenbing can fully imagine that the other party's inheritance will be How extraordinary.
Therefore, giving up the magic and attacking directly with the simplest vitality was originally Su Wenbing's plan for himself.
But after meeting Gao Xingyu and finding that he had clear eyes, majestic momentum, and a mysterious aura surrounding him, Su Wenbing immediately made a decision. He would never compete with him in spells, but Come up with your plan and let's work on the basic skills.
For monks in the middle stage of Qi training, using spiritual consciousness to control vitality is really a basic skill.
This stage is when most monks can just release their spiritual consciousness, and everyone will use various methods to strengthen the control of spiritual consciousness over vitality.
Similar to Su Wenbing's method, there are many training methods to maintain a suspended state at all times to improve control. Although they are not the same, the actual effect of most methods is not as good as Su Wenbing's method, so Su Wenbing came up with the idea. Fight head-on with Gao Xingyu in this way.
However, the gap in strength made everything Su Wenbing carefully planned in vain.
Faced with Su Wenbing's big hand of vitality, Gao Xingyu didn't panic at all. The consciousness he released was like a flexible knife, swimming along the junction of the vitality and consciousness in the big hand of vitality, almost in an instant. In an instant, Su Wenbing lost control of his vitality hand, and before it could reach him, it fell into pieces and dissipated in the air.
Su Wenmao can still clearly recall the look of shock and disbelief on Su Wenbing’s face at that time.
Indeed, Gao Xingyu’s move is no longer just for defense, but for cracking. This made Su Wenmao and Su Wen, who came from a small family,Bing was stunned.
They have never heard that the big hand of vitality controlled by divine consciousness can be split apart instantly by the opponent. How much control of vitality and divine consciousness is required to do this
Afterwards, it was Gao Xingyu's turn to attack.
The uneasy Su Wenbing braced himself and used different techniques to deploy three lines of defense in front of him.
One of the defenses even used a defensive talisman from the Qi training period. The price was really high. The key was that you might not be able to buy it even if you wanted to, which made Su Wenmao who was watching feel heartbroken.
Gao Xingyu looked at Su Wenbing's defense and launched an attack almost without thinking.
If Su Wenbing's attack is like a big hand of vitality, then Gao Xingyu's attack is like a finger of vitality, and the vitality content is several times less than Su Wenbing's big hand of vitality.
If it were not controlled by Gao Xingyu's spiritual consciousness, judging from the strength of this attack, people might mistakenly think that it was sent by a monk in the Qi-nurturing stage.
The vitality fingers did not walk in a straight line, but in a floating and leisurely manner, gently touching the first line of defense.