At this mont, Fang Cheng felt as if he were placed within a vast surveillance room.
The monitors at the terminal were those floating, flickering spots of light in the dark void.
The caras and microphones at the front end were the eyes and ears of those linked.
Although he hadn’t officially deployed his ability to project his consciousness over, Fang Cheng could directly achieve a subtle "initial resonance" through these points of light.
This resonance allowed him to more conveniently perceive the real-ti state of those linked.
Sotis, it was intermittent yet genuine conversations.
Sotis, it was fleeting yet exceptionally clear images.
As if a fleeting thought in the other person’s mind or a mont they had just experienced was precisely captured and transmitted over.
If he wanted to understand the true condition of a single target in depth, Fang Cheng no longer needed to laboriously search within the golden light sphere for the light patterns representing that individual’s ntal imprint.
Now, he could more directly select a target through these star-like points of light, establishing a stable spiritual channel.
Thereby achieving a deeper level of "spiritual resonance," sensing more detailed and specific information.
The significant enhancent of this spiritual ability made the application of "spiritual resonance" more flexible and efficient.
As if possessing a surveillance network spread everywhere, able to control the overall situation and switch perspectives at any ti.
However, any enhancent in ability does not co without cost, always accompanied by corresponding risks.
The most direct negative impact is those torrential floods of spiritual information.
If they can’t be effectively refined and digested in ti, allowing them to accumulate in the mory Palace might result in unforeseeable consequences.
In daily life, Fang Cheng might more frequently encounter various hallucinations and auditory hallucinations, continually suffering from intrusions of others’ mory fragnts.
Might even experience severe cognitive dissonance, gradually becoming unable to distinguish the boundary between reality and fantasy.
Ultimately, this could likely lead to ntal collapse and madness.
After all, those are chaotic floods of information overflowing with intense personal color emanating from others’ consciousness.
When the accumulation of these foreign heterogeneous information reaches a certain level, it would gradually invade and distort the original self-awareness.
Over ti, quantity changes would lead to qualitative changes, the guest becoming the host.
Even personality could potentially split because of this, becoming a chaotic amalgam accommodating countless fragnts of others’ consciousness.
Of course, along with the risks, the benefits are also evident.
Now, between Fang Cheng and all individuals with whom he has established a spiritual link, there’s an inexplicably tight connection beyond words.
Even without entering the mory Palace or focusing deliberately, he could roughly sense the other’s current life state and intense emotional fluctuations.
Especially when family mbers face sudden dangers, the strong spiritual vibrations derived from blood relations can allow Fang Cheng to keenly sense it at the first mont, thus enabling him to take the most tily counterasures.
As his thoughts flowed here, Fang Cheng’s attention returned to the "stars" floating at the do of the mory Palace.
He carefully observed those points of light, varying in brightness and size, feeling the invisible connections between them and the golden light sphere like threads of spider silk.
Soon, he discovered a rather interesting phenonon.
As more spiritual energy is absorbed through this connection from the corresponding point of light, the point of light does not beco dimd or shrunk as a result.
On the contrary, it becos brighter, more robust, and its connection with the golden light sphere becos more intimate and stable as well.
This vaguely reveals a peculiar symbiotic relationship between Fang Cheng and those points of light, not a re unilateral extraction.
While absorbing the other’s spiritual energy, it seems there’s also a weak feedback to those linked through so unknown chanism.
And these "enhanced" points of light themselves are subtly positively influencing the structure and stability of the entire mory Palace.
As if they are further integrating into this grand Spirit Space, gradually becoming an inseparable, interdependent part of it.
Both sides seem to be jointly managing this Spirit Space and sharing the benefits derived from it.
Fang Cheng couldn’t help recalling the mysterious origins of the "Golden Benba Bottle" and the profound doctrines in Buddhist scriptures regarding "universal faith" and "karma."
If this special spiritual energy, which can be absorbed, transford, and even has a "feedback" quality, is terd as a generalized "wish power."
Then, isn’t the complex spiritual link network he’s constructing now a prototype of a "wish-power network"?
One of its core functions is to collect and share the spiritual energy of nurous individuals, then, like refining ores, remove impurities and transform them into pure, usable energy.
Fang Cheng had also explored so related theories about the essence of "wish power" in past readings.
It is generally understood as an energy derived from the consciousness of others, which can be absorbed and used, and its production and effects are often closely linked to "karma."
In the Buddhist definition, "wish power" is regarded as a "karma of vows" — a powerful spiritual force born when a cultivator makes a grand wish, such as Amitabha Buddha’s famous forty-eight vows, and is viewed as the basis for achieving imasurable rits.
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