Chapter 1176: Changing Fate

This scene of blood and fire was something Mo Hua did not wish to see.

Mo Hua still hoped that Dan Zhu could have a good future.

In these times, good people are rare. Moreover, Dan Zhu was not only kind-hearted but also incredibly talented. It would be a great pity if he were to extinguish his good nature and become a ruthless, unprincipled tyrant.

“It would be best if his destiny could be changed—” Mo Hua silently thought to himself.

Adhering to the principle of "know yourself and your enemy," Mo Hua spent most of his time in the following days getting to know the Dan Que tribe. He used the Dan Que tribe as an example to analyze the history, power structure, internal conflicts, heritage, military strength, and other aspects of large barbarian tribes.

The Dan Que tribe was a large tribe in the barren lands. However, in the past, the Dan Que tribe was even more powerful, at one point reaching the fourth rank and serving as one of the princely tribes of the Great Barren Royal Court. But it later split apart. Currently, apart from the Dan Que tribe, there are five or six other tribes in the entire mountain region. For instance, the Red Luan, Fire Hawk, Flame Wing, and Bi Fang tribes, among others, were all part of the same princely tribe as the Dan Que tribe in the past, and even shared blood relations. However, after the royal tribe declined, the various sub-tribes fell into internal strife and conflict, eventually fragmenting.

Mo Hua surmised that to become a "princely" tribe within the Great Barren Royal Court, two conditions had to be met: one was to be a fourth-rank tribe, and the other was to worship the Four Auspicious Beasts. Only tribes that used the Azure Dragon, Vermilion Bird, White Tiger, and Black Tortoise as their totems were qualified to become princes of the Great Barren. Among them, the strongest should be the Azure Dragon tribe. Therefore, the Azure Dragon tribe was also the "imperial family" among the Great Barren royalty.

However, these were merely Mo Hua's initial deductions based on the available clues and his understanding of the Great Barren. Whether this was truly the case remained to be discussed. Yet, Mo Hua vaguely felt that the general framework of the Great Barren Royal Court was likely structured this way. Nevertheless, this deduction still left him with many questions. For instance, the relationship between the divine beasts and the tribes: When tribes worshipped divine beasts, did they treat them as gods, as barbarian deities, or as a special kind of spiritual totem? Did divine beasts only exist in the "spiritual" world, or did they also appear in the "real" world? Did divine beasts have flesh and blood? What was the exact nature of the relationship between divine beasts and humans within the tribes? Was it one-sided worship, mutual dependence, or mutual exploitation?

Furthermore, regarding demonic beasts like "tigers": In the legends of the Great Barren, "tiger demons" were variations of the divine beast "White Tiger." Some tiger demons might carry the White Tiger's bloodline, making them variations of divine beasts, or "exotic beasts." What about other exotic beasts of the Four Auspicious Beasts? Did the Azure Dragon, Vermilion Bird, and Black Tortoise have corresponding bloodline exotic beasts? Why were there only tiger demons? Moreover, why did the Great Barren Royal Court consider tiger demons as mounts for princes and symbols of princely status? Why didn't they use Azure Dragon exotic beasts, Vermilion Bird exotic beasts, or Black Tortoise exotic beasts as mounts? Were there other reasons behind this? Did the large tiger he had raised since childhood with dried fish truly possess the "White Tiger" bloodline? How did the bloodline of the divine White Tiger survive and end up in these ordinary demonic beasts?

The more Mo Hua pondered these questions, the more perplexed he became. The cultivation world was vast, and knowledge was infinite. Sometimes, the more one learned, the more deeply one realized how little they knew. The answers to these questions were very likely hidden in some ancient texts treasured in the forbidden grounds of the Dan Que tribe. Unable to contain his curiosity, Mo Hua several times considered sneaking into the forbidden grounds of the Dan Que tribe in disguise to secretly leaf through their treasured ancient books and records to resolve his doubts.

But in the end, he held back. The Dan Que tribe was no small clan; its ancestors were from the royal court, so it had a significant background and would not allow him to come and go as he pleased. What if there was an ancient ancestor hidden in the forbidden grounds? Then Mo Hua's rash intrusion would be "courting death." Regarding historical secrets, Mo Hua could only learn this much.

Apart from that, Mo Hua also learned a great deal of other crucial information through indirect questioning and covert observation.

First, there were the Sacred Markings. The term "Sacred Markings" was a direct translation from the barbarian script into the Daoist Court's language. Sacred Markings meant the markings of sacred beasts, specifically the array patterns of the Four Auspicious Beasts. In the Great Barren, spirit stones were scarce, and there were few array traditions based on the Five Elements and Eight Trigrams. The vast majority of array traditions were Four Auspicious Beast Array Patterns. Strictly speaking, only divine beast markings could be called "Sacred Markings." However, the array traditions in the Great Barren were underdeveloped and monopolized by the royal court or large tribes. Ordinary people did not learn arrays, thus they blindly worshipped the Four Auspicious Beast arrays. In their eyes, even ordinary beast markings and demon markings were considered "Sacred Markings." In the eyes of the Great Barren barbarians, the foundation of an array was its patterns; "patterns" were synonymous with "arrays." Therefore, what most barbarians referred to as "Sacred Markings" was essentially equivalent to "array formations." This was a result of different regional backgrounds, different cultivation histories, and different inheritances of magical methods.

In Mo Hua's view, the "Dao" of array formations and its fundamental principles were largely the same. However, when this "Dao" of array formations was practically applied by different individuals, races, and cultivators, across different times and environments, it manifested in various diverse categories and traditions. Even the meanings of terms varied. The essence was one, but the external, specific forms of existence differed vastly. "The Dao that can be told is not the eternal Dao; the name that can be named is not the eternal name." This was the relationship between the "Dao" of array formations and their "names." A formation master seeking the Grand Dao might need to, in turn, fully comprehend all the superficial "names" and, through these diverse "named forms," deduce that single, ultimate Grand Dao of array formations. This realization was extremely important. This was also an insight that one could not realize or comprehend by staying only in the Nine Provinces under the Daoist Court's rule and learning its standardized array formations.

"Array formations are the natural principles of heaven and earth, not 'names' set by humans, nor patterns standardized by the Daoist Court, nor ranks arbitrarily assigned by people." Mo Hua suddenly became somewhat lost in thought. Mr. Zhuang had told him similar things when he was a child. At the time, Mo Hua only kept it in mind, but now, having left the Nine Provinces and witnessed the traditions of the Great Barren, he truly had a more profound understanding. He now realized that his master's teachings back then were truly invaluable, every word a pearl of wisdom.

Array formations encompassed everything, yet they were constantly changing and flowing, not confined by any rank, category, or form. Therefore, one must learn broadly, draw on extensive references, and eventually achieve comprehensive mastery. One must not follow others' norms or use others' array streams as a guide, but rather forge one's own path, using one's spiritual perception to penetrate the superficial appearances of all array patterns, glimpse the essence of array formations, and forge one's own "array stream." What others taught was always theirs. What one comprehended oneself was truly one's own. All these principles were contained in Mr. Zhuang's past teachings. They seemed like mere "empty words," with no practical use. And indeed, Mr. Zhuang had never taught Mo Hua the true supreme mystery of the array Dao: the "Immortal Heaven Array Stream." Yet, Mo Hua now felt that these seemingly ordinary principles his master taught him back then were, in fact, the true "mysteries" of array formations.

In all things of the world, existence serves for gain, non-existence for utility. Seemingly useful methods could only provide temporary benefits. Seemingly useless principles, once understood, could truly benefit one for a lifetime.

"Master truly put in so much effort for me—" Mo Hua wore a contented expression for a long time, a slight ache in his heart, unable to stop a wave of longing. A moment later, he suddenly realized something and had to forcefully suppress the longing in his heart, compelling himself not to think about it anymore. After a while, having calmed his emotions, Mo Hua focused his attention and continued to consider the matters of the Dan Que tribe.

"Sacred Markings—" Mo Hua had verified it. The Dan Que tribe indeed had traditions of "Sacred Markings," but these traditions were held by certain "Grand Elders." The Grand Elders were mysterious figures who rarely appeared, so Mo Hua could not reach them. The highest application of the Dan Que tribe's Sacred Markings was on a suit of armor. With this armor, the Dan Que tribe could forge an elite barbarian army unique to them: the Scarlet Plume Soldiers.

How strong these barbarian soldiers were and what their characteristics were, Mo Hua had not seen and did not know. He only knew that the Scarlet Plume Soldiers were the strongest fighting force in the history of the Dan Que tribe. Even among the powerful armies of the Great Barren Royal Court, they were considered top-tier barbarian soldiers. A squad of peak second-rank Scarlet Plume Soldiers could even charge head-on and slay Golden Core masters, which was a testament to their power. But these were all things Mo Hua had heard from the casual conversations of the Dan Que tribesmen; how much "exaggeration" they contained, Mo Hua did not know. Given the chance, he truly wished to see the might of the Dan Que tribe's strongest barbarian soldiers, the Scarlet Plume Soldiers, with his own eyes.

Furthermore, Mo Hua also thoroughly researched the power structure of the Dan Que tribe. The leader of the Dan Que tribe was naturally the Grand Chieftain, Dan Lie, who was Dan Zhu's father. He had a robust physique and appeared somewhat lecherous, but he was very cunning and shrewd. Besides him were the confidants of the chieftain's direct lineage, as well as the various young masters and the barbarian cultivator forces within the tribes under each young master.

Apart from the Grand Chieftain, another major power was the "Council of Elders." In the Dan Que tribe, barbarian cultivators at or above the Golden Core stage in various branch tribes could serve as "elders." Among the elders, those with high status and strong abilities could enter the Council of Elders and participate in decisions regarding major tribal affairs. The main power of the Council of Elders was in the hands of the "Grand Elder." Below the Grand Elder, there were also "Left Elder" and "Right Elder." The Left Elder and Right Elder also held very high positions and could be considered the Grand Elder's left and right arms. Once the Grand Elder retired, the next Grand Elder would be chosen from among the Left and Right Elders. Other elders, besides the Grand Elder, Left Elder, and Right Elder, were further divided into "Upper Elders" and "Lower Elders." Upper Elders were at least at the mid-Golden Core stage of cultivation. Lower Elders were mostly at the early Golden Core stage. Promotion from a Lower Elder to an Upper Elder was not solely based on "cultivation level." Background, bloodline, talent, ability, and contributions to the tribe all played a role. At the same time, "vacancies" also mattered. If there were no vacancies among the Upper Elders, Lower Elders could not be promoted and could only wait in line as candidates.

The Council of Elders and the Grand Chieftain balanced each other, with shifts in power, resulting in much intrigue and conflicts of interest. It seemed like a "barbaric" tribe, yet the rules of power were quite complex, and the distinctions between upper and lower ranks were very clear. This was seen from the "upper level." From the lower level, the internal structure of the Dan Que tribe was also a complete "support" system. Small branch tribes "paid tribute" to medium tribes in exchange for protection. Outer branch tribes "paid tribute" to the direct lineage tribe in exchange for refuge. Some subordinate tribes, connected only by marriage, dependent on the Dan Que tribe, and lacking self-preservation capabilities, were ostracized and exploited by all other tribes. They paid tribute everywhere in order to find a place to live and protect themselves. Often, they didn't even know who their tributes ultimately went to. How much they had to "bear" was also a bottomless pit. Basically, apart from some food barely sufficient for survival, any other "surplus" assets would be stripped away. This "exploitation" included not only food and property but also people, especially young, beautiful tribal women. This was the "bottom layer."

Of course, below the bottom layer, there were still "people"—these were the so-called "barbarian slaves." Barbarian slaves were generally captives of war or tribesmen who had committed grave errors and were demoted to "slave" status. Children born to barbarian slaves remained barbarian slaves for their entire lives. Barbarian slaves were actually the most numerous "people" in the Dan Que tribe. In peacetime, they were treated as pigs and dogs, as livestock, as servants, as laborers; in war, they were foot soldiers and cannon fodder. Barbarian slaves were not considered "people"; no one paid them any regard. The death of a barbarian slave was no different from the death of a pig or dog. Yet these barbarian slaves were, in fact, the "silent" and even "invisible" majority of the entire Dan Que tribe—and possibly the entire Great Barren—who were "ignored" and "sacrificed." They were, in fact, the "cornerstone" of the entire Great Barren structure. Their labor sustained everything. The value they created made the tribes prosperous and strong. But they were treated as pigs and dogs, relegated to below the bottom layer. These seemingly powerful tribes of the Great Barren were essentially "pyramids": blood was supplied from the bottom up, layer by layer, and oppression flowed from the top down, layer by layer.

From the upper echelons, one could only see the internecine power struggles. From the lower strata, however, one saw rigid class distinctions, extreme exploitation, marrow-deep oppression, cruel livelihoods, and inhuman treatment of barbarian slaves—these sharp contradictions. Viewing from different angles revealed entirely different problems. Those who indulged in luxury were contemptible; the upper echelons of the tribe would not empathize with the lower classes, much less the barbarian slaves, when viewing problems. And once the lower classes climbed to the upper echelons, they too would become "meat-eaters" (exploiters). With this cycle, the contradictions of the Great Barren would forever persist.

Mo Hua felt a surge of emotion. Indeed, "reading ten thousand books and traveling ten thousand miles." One must always travel and explore to gain a truer understanding and deeper insights into one's cultivation knowledge and the laws of all things. And to change the current situation of the Great Dan Que tribe, Dan Zhu, as the chieftain's son with an inherently kind heart, was the best candidate. Moreover, it was fortunate that Dan Zhu had met him early on. Otherwise, once internal strife erupted in the Dan Que tribe, leading to war and fratricide—if Dan Zhu's heart had changed, becoming cold and cruel, even Mo Hua might not have been able to change anything. The most volatile thing in this world was perhaps the human heart. Yet the only thing truly worth cherishing was precisely the human heart.

Thinking of this, for the following month, Mo Hua subtly "guided" Dan Zhu. He led Dan Zhu to ponder questions he had never considered before, and seemingly unintentionally, showed Dan Zhu sights he had never witnessed. Especially the barbarian slaves beneath the bottom layer, being whipped, insulted, abused, starving, poorly clothed, and living in fear. These were all things Dan Zhu had never seen before. He had been "protected" very well since childhood. Most of the people around him were illustrious "nobles"; even when he encountered some lower-class barbarian cultivators, they were simple and grateful. He truly had never seen that there were actually people in this world living like "livestock." And such people had always lived in the Dan Que tribe, even right beside him, but he had simply never seen them.

Dan Zhu's "horizons" broadened, and his heart was profoundly shaken. In this world, for the poor not to know how wealthy the rich are is a lack of insight. Similarly, for the rich not to know how truly poor the poor are is also a lack of insight. Under the impact of such "real" and "cruel" realities, Dan Zhu's worries and concerns about his personal destiny, fraternal bonds, and his father's approval—these "small self" anxieties—unconsciously faded away. Only by witnessing great suffering can one develop great compassion. With great compassion, the small self vanishes. Dan Zhu's heart underwent a subtle change, and his destiny began to be reshaped bit by bit.

Mo Hua could clearly perceive that Dan Zhu's "destiny" had changed. But he felt it still wasn't enough. Dan Zhu's understanding only remained at the level of "knowing." Knowing, after all, was "abstract." To transform the "abstract" into the "concrete," one needed "action," to practice what one knew, ultimately converting the abstract into the concrete and achieving the unity of knowing and doing. However, Dan Zhu currently lacked the conditions and ability for "action." His status was high, but in reality, he was merely a "mascot" or "symbol" of the Dan Que tribe, completely lacking the ability to act independently. Not to mention, this "unity of knowing and doing" concerned the shifting of tribal power and the reshaping of the lower classes. This was certainly not a simple matter. To achieve it, powerful influence and extraordinary strength would inevitably be required. Dan Zhu currently possessed none of these. He merely had excellent personal talent, and his cultivation level was far superior to his peers. But his territory was small, he had few confidants, his support was insufficient, his power was very limited, and he had no say in the tribe's truly important affairs.

Dan Zhu's previous acts of visiting elders and caring for children indeed stemmed from his genuine kindness and goodwill, and he was quite popular. But Mo Hua knew that this kind of "popular support" was too cheap and could not be converted into true "combat strength" or "advocacy power." Furthermore, this "popular support" was very easily destroyed. From Mo Hua's perspective, it wouldn't even require overly complex methods; merely spreading rumors that Young Master Dan Zhu was "hypocritical," "harsh," "morally corrupt," "plotting rebellion in secret," "likes to eat children," and so on—inciting and spreading such rumors. Under the influence of widespread gossip, Dan Zhu's reputation would immediately be ruined. Ultimately, popular sentiment was such a thing, easily swayed and manipulated. "Popular support" without strength as its backing was ultimately just duckweed. Therefore, Dan Zhu had to cultivate his own influence and establish his own foundation. If he continued to be the tribe's "mascot," the consequences would be unimaginable.

In his leisure time, Mo Hua looked up at the sky, vaguely sensing a hint of anxiety emanating from the Great Barren's heavens. He guessed that this was the Heavenly Mechanism warning him that some unknown "great change" was brewing, and the Great Barren might not have much time left. Mo Hua's computational ability was still insufficient, and he did not have enough clues, so he could not fully comprehend what this "great change in heaven and earth" entailed. But he also knew that if things continued to proceed slowly like this, like a frog in warm water, everyone would eventually die.

However, as he had said before, Dan Zhu was "protected" very well. For a time, Mo Hua had no way to free Dan Zhu from his restraints and allow him to achieve great things. The situation was somewhat deadlocked.

And the change occurred ten days later. On this day, Mo Hua was in his room, studying the Four Auspicious Beast patterns, when he suddenly heard a commotion outside. A group of people rushed into the main part of the tribe. In recent days, Mo Hua, using his identity as a shaman and leveraging Dan Zhu's name, had become quite familiar with some of the Dan Que tribe's elders. With a little inquiry, Mo Hua soon learned what had happened: A large tribal group named Shugu had, through a faction of their barbarian cultivators, plundered and massacred a small tribe north of the Dan Que tribe. The elderly and children were all killed. The young men and women were abducted and turned into "barbarian slaves." This was tantamount to violating and humiliating the Dan Que tribe. The entire Dan Que tribe was enraged.

Mo Hua frowned, feeling an inexplicable unease in his heart. He always felt that this incident seemed to be the "spark" of some karma. Someone had ignited this "cause" to bring about a foreseen outcome. But at the same time, Mo Hua keenly realized that in this chaotic situation, his opportunity had also arrived.