The mysterious youth had a slim chance of survival. Killing the black dragon, forming a spirit monkey, eating the spirit fruit by mistake, all of this greatly increased his strength. From then on, he would tread on a path that defied the heavens! Since there is no path to heaven and earth, I shall kill the heavens and destroy the earth, and restore the true face of the world ... Immortals and Buddha are merciless. If I were to continue on the path of ruthlessness, I will not take the normal path. I will destroy the Heavenly Dreams in the Sacred Diagram ...

It combined the Primordial Spirit of his previous life and cultivated to the Great Dao of Immortality. Whoever wanted to block his way would have no mercy!

Being a big shot in the heavenly court made me extremely rich in the mortal world. With the heaven realm trading system in his hands he held the only trading channel between the heavenly court and the mortal realm all sorts of unsatisfied expressions could be seen on her feet as many different kinds of beauties swarmed over this was a story of a diaosi rebutting in and laughing at the three realms.

In the end, he had to use his sword and go straight up to the third heaven. How could the will of a lifetime compare to that of a great Dao? Close]

A Sword of Dao Seeking swept across the entire place. With a flip of his hand, he turned it into the sky and covered it with his hand. The Heart of Dao could hold the nine heavens and ten earth. With a single thought, life and death would be snatched away. Lust! Desire to defy the heavens! Anger to break through the heavens! The Lover of Love, the Lord of the Heavens and the Earth, oppressing all Golden Immortals!

Contrary to popular belief, the medieval religious imagination did not restrict itself to masculine images of God but envisaged the divine in multiple forms. In fact, the God of medieval Christendom was the Father of only one Son but many daughters—including Lady Philosophy, Lady Love, Dame Nature, and Eternal Wisdom. God and the Goddesses is a study in medieval imaginative theology, examining the numerous daughters of God who appear in allegorical poems, theological fictions, and the visions of holy women. We have tended to understand these deities as mere personifications and poetic figures, but that, Barbara Newman contends, is a mistake. These goddesses are neither pagan survivals nor versions of the Great Goddess constructed in archetypal psychology, but distinctive creations of the Christian imagination. As emanations of the Divine, mediators between God and the cosmos, embodied universals, and ravishing objects of identification and desire, medieval goddesses transformed and deepened Christendom's concept of God, introducing religious possibilities beyond the ambit of scholastic theology and bringing them to vibrant imaginative life. Building a bridge between secular and religious conceptions of allegorized female power, Newman advances such questions as whether medieval writers believed in their goddesses and, if so, in what manner. She investigates whether the personifications encountered in poetic fictions can be distinguished from those that appear in religious visions and questions how medieval writers reconcile their statements about the multiple daughters of God with orthodox devotion to the Son of God. Furthermore, she examines why forms of feminine God-talk that strike many Christians today as subversive or heretical did not threaten medieval churchmen. Weaving together such disparate texts as the writings of Latin and vernacular poets, medieval schoolmen, liturgists, and male and female mystics and visionaries, God and the Goddesses is a direct challenge to modern theologians to reconsider the role of goddesses in the Christian tradition.