Vast Heaven Holy Land

Biodata

Power Progression

These stages describe the institution’s standing and its cultivation environment, not an individual cultivator’s realm.

History

Origins and the Holy Land Ideal

The Vast Heaven Sect began on an unwanted wasteland in the Haotian Mountain Range. Its later spiritual abundance was not an advantage inherited from an exceptional founding site. By its Holy Ascension Ceremony, it had held the position of number-one sect under heaven for approximately four hundred years 949 1914.

Chu Xinghe’s proposal concerning the Spirit Beast Mystic Art gave its leaders a different ambition: instead of remaining the strongest “king,” the sect would become a holy land whose position rested on worldwide respect as well as strength. Its exclusive possession of the art was an advantage, but the appearance of another version could eventually undermine that monopoly 477.

Aid to the Divine Wood Clan extended this ideal beyond humanity. The leadership understood equal treatment of humans and demons, assistance to other factions, and decisive action against threats as complementary parts of the transformation. Sealing Ghost Valley was likewise regarded as a step toward becoming the institution everyone sought out during a crisis 628 667.

Ascension

The sect’s leaders believed that declaring themselves a holy land would be insufficient: the world had to recognize them willingly. Public tours helped outsiders understand its foundations, while popular support became visible when people across the Three Continents began calling it the Vast Heaven Holy Land 753 765 844.

Recognition also required Five Aspects Paying Homage to the Origin to arise on the sect’s own ground. Moving to an existing blessed site would not qualify. The sect therefore chose to reforge the Haotian Mountain Range’s deficient spirit root rather than relocate 902 904.

After reaching the apparent limit of the Realm of Supreme Yang, the attempt seemed to fail. It ultimately broke through to the ninth-grade holy-land phenomenon and then surpassed it with the Vast Heaven Limitless Realm 913 914 915 916.

The subsequent ceremony honored the sect’s ancestors and received pilgrimages from righteous and evil factions alike. Past sect masters received sacred honors as Holy Land Supremes. Gu Mingchao became the current Supreme, while Chu Cheng became Holy Son in place of the widely expected Chu Xinghe 931 948 949.

Spirit-Treasure Crises

Zang Ling used the Evil God’s Fang to drain spiritual power from the holy land’s treasures toward the Evil Shadow Continent. When that power returned, it brought additional energy contributed by evil spirits. The resulting upgrades produced spectacular treasure lights, but disrupted the treasures’ internal spiritual-power arrangements and rendered them unusable 1419 1426 1428.

Ouyang Qingyan later demonstrated the ability to inspect and adjust those internal structures, allowing treasures to be matched to individual disciples. In a subsequent Hua Clan tempering project, the holy land’s transported treasures became cursed or malfunctioning; the added Curse Wound power was eventually shown to strengthen both offensive and defensive treasures 1451 1611 1643.

Earth-Vein Exchange

The Earth Sha Evil Lord secretly exchanged his division’s earth veins with those beneath the holy land. The stolen veins contained the dormant Dead Spirit Realm, previously suppressed by the holy land’s fortune and Heavenly Dao protection. Removing that suppression allowed the realm to emerge 1914 1932.

Meanwhile, changes to the holy land’s earth veins revived previously dormant roots and seeds, producing an extraordinary range of spiritual herbs. Its Muyue Kingdom cultivators offered a way to propagate these treasures rather than exhaust them through use 1917 1918 1921.

Technique Repository Reform

Chu Xinghe proposed allowing disciples to choose techniques suited to their abilities regardless of rank. Gu Mingchao approved opening the first eight floors of the Technique Repository Tower to everyone. Although some initially objected that the change broke ancestral rules, the elders found that earlier access to suitable techniques accelerated disciples’ cultivation 2182.

Chu Xinghe placed the Haotian Battle Intent on the eighth floor. Disciples nevertheless refrained from learning it without his permission, respecting it as the holy lord’s inheritance 2182.

Geography and Facilities

Leadership and Governance

Decision-Making and Discipline

• Consultation: Most major decisions are discussed in the Haotian Grand Hall. Affected disciples may be invited to present their views; the account explicitly excepts the Holy Son from its general statement about participation 1458.
• Delegated authority: Gu Mingchao frequently advocates trusting Chu Xinghe and “watching and waiting,” rather than interfering with his plans 1811.
• Institutional loyalty: Members must answer to the holy land, not claim allegiance to a particular official as their personal patron 1887.
• Disciplinary limits: Generally permissive treatment does not excuse crossing the institution’s bottom line. The Vast Heaven Chamber of Commerce affair prompted a major internal reshuffle 1887 1904.
• Family identity: Disciples normally introduce themselves by their palace and holy-land affiliation, regardless of aristocratic origin. The Ouyang Lineage has Chu Xinghe’s specific permission to retain its family identification 1658.
• People before resources: Disciples are required to save people when danger arises rather than risk lives defending resources. Defying this rule can lead to expulsion 2330.

Recruitment and Disciple Life

Recruitment System

• Ordinary intake: The publicly announced annual quota is three thousand disciples. Several dozen additional entrants normally arrive through personal connections, including candidates who missed an assessment or failed one stage 1948.
• Assessment style: Recruitment became famous for unpredictable tests. One later intake surprised candidates by announcing conventional tests of spiritual talent, attributes, physical limits, and comprehension 1944.
• Career paths: Veteran disciples may leave full-time residence to manage the holy land’s businesses 1579.
• Outer disciples: By the later Four Continents period, the holy land no longer recruited outer disciples separately. Its outer sect consisted of inner disciples demoted for mistakes 1715.
• Training model: Disciples receive unusually equal resources and treatment rather than being strictly ranked by priority. Outside observers credit Chu Xinghe’s influence with keeping its many strong-willed prodigies stable 1285 1745.
• Technique access: The first eight floors of the Technique Repository Tower are open regardless of disciple rank, allowing disciples to select techniques suited to them earlier in their training 2182.

The seven-thousand-person body-cultivator intake was explicitly framed as an alternative to monopolizing the world’s prodigies. Its leaders cited earlier holy lands’ excessive recruitment as a cause of resentment and decline 952.

Welfare and Protection

• Living disciples: Receive exceptional provisions, with additional subsidies for their families 1321.
• Bereaved families: Support for deceased disciples’ direct descendants was extended from three generations to six after Chu Xinghe brought forward Ding Feng’s appeal 1320 1324.
• Later descendants: Families facing genuinely insurmountable problems may still request help beyond the sixth generation 1324.
• Seventh-generation provision: If no descendant qualified to enter the holy land, the seventh-generation descendant with the best combination of ability and character would receive an awakened spirit beast 1334.
• Retaliation: Its reputation for protecting members makes attacks on traveling disciples rare. During the Soul-Devouring Palace purge, palace disciples hunted fugitive assassins across nearly all the Three Continents within three days 995 1320.
• Limits on protection: The holy land did not intervene when disciples were swindled out of resources through their own mistakes, but pursued those who killed its disciples and investigated deaths away from home repeatedly 1725.

Assets and Capabilities

Formations and Sacred Beasts

• Four Holy Beasts Grand Formation: Initially required enormous external resources to sustain the Four Sacred Beasts. Once the beasts were fully restored, it could maintain its complete, peak-strength state by drawing directly on heaven-and-earth spiritual power 1022 1070.
• Sacred-beast expertise: White Tiger contributes formations, Azure Dragon the power of nature, and Vermilion Bird flame power 1022.
• Spirit-Reversing Samsara Grand Formation: Constructed by Chu Xinghe, White Tiger Holy Venerable, and Ma Liang to restore the dead of the Great Liang Kingdom’s thirteen cities 1898.

Treasures and Specialized Techniques

• Haotian Sword Casket: One of only two supreme treasures bearing the Haotian name 554.
• Haotian Mirror: An ancient treasure of unknown origin, recorded as possessing boundless divine power and an ability to cross space. Its established viewing capabilities and later communications network connect people across the continents 554 1223.
• Extreme Realm Heaven Stele: Its restored self-evolution allows insights from Dao seekers to feed back into and strengthen it; Bai Jingyan’s Heaven-Cleansing Divine Sound improves that process 929.
• Spirit Beast Mystic Art: Improves spirit beasts’ cultivation, intelligence, and potential. Its alleged connection to the Beast God’s inheritance is presented as a rumor 477.
• Customized equipment: Ouyang Ming forges treasures to order, while Ouyang Qingyan adjusts existing treasures’ spiritual-power structures to suit their users 1451.
• Evil God’s Scepter: Acknowledged property of the holy land, which chose not to restrict entry when entrances appeared throughout the Three Continents 1486.
• Spirit Realm: Recognized as the holy land’s territory rather than ownerless land; entry was not charged 2131.

Intelligence Network

• Reach: Shen Chun’s agents operate throughout the Four Continents 1797.
• Support: Agents receive excellent provisions, family protection, and arrangements for their dependents after death, making ordinary bribery ineffective 1797.
• Operational use: The network can coordinate continent-wide information campaigns, including the rumors requested by Chu Xinghe before the Ten-Colored Spirit Stone drawing 1811.

Economy and Public Initiatives

Commerce and Production

Aid and Access

Chu Xinghe’s spending policies often serve a concealed purpose: he attempts to drain the holy land’s resources through the Misfortune Compass. Measures such as doubled business compensation instead increase its prosperity, while leaders interpret his actions as farsighted generosity 1020 1222.

External Relations

• Martial Emperor City — Former competitor for supremacy. It inherited the number-one-sect ranking once Vast Heaven left the sect rankings, and Cheng Xiaotian publicly congratulated its ascension 929 931.
• Demonic Sect — Commercial partner despite its opposing affiliation. Cooperation includes resource sharing from Zang Ling’s treatment and transport through Demon Demon Express. After saving Chu Xinghe and Ma Liang, Tantai Jing used the favor to secure an ongoing partnership, while continuing to offer pill formulas and profitable deals 1475 1611 2099.
• Yuan Ying — Regarded by the leadership as a genuine ally after delivering Zang Ling and exposing the Heart-Devouring Evil Spirit threat 1080.
• Demon Race — Included in the holy land’s equal-treatment policy; the Formation Spirit Clan and Divine Wood Clan became integrated members 628 913.
• Wu Man — Chu Xinghe persuaded the elders to spare him and allow him to stay under watch, proposing a Nether Snake Mark to prevent him from harming disciples. Wu Man later became a Spirit Crane Palace disciple and assisted with evil-spirit recruitment 1204 1453 1691.
• Taiyin Evil Spirits — Their trust rests on receiving dignity and respect within the holy land. Their refusal to assist outsiders independently makes the holy land essential to related inter-faction cooperation 1744.
• Evil Lords — Oppose its growing influence. They viewed evil-spirit recruitment as a threat to their control, while acknowledging that direct military action could not shake the holy land 1490 1691.
• Wuj iang Holy Mother — Chose to remain at the holy land after transferring her leadership position to Feng Yuqing 1148.
• An Ying — After surviving in the Land of Bewildered Spirits by impersonating Chu Xinghe, he gave Chu Xinghe treasures collected there and insisted on joining the holy land. He later worked on construction and settled accounts for it 2226 2345.

Culture and Reputation

• “Heaven bless Vast Heaven!” is a recurring communal cry, heard at the holy-land breakthrough and later celebrations 915 1395 1918.
• Confidence toward outsiders: Public tours welcome visitors, while Hua Xizhong turned his experience as a spy into a customized “spy tour” business featuring meals, souvenirs, performances, and a possible distant glimpse of the Holy Son 765 1130.
• Authority without formal rule: Wu Man observes that the holy land neither legislates for the Three Continents nor demands that people kneel, yet its actions shape their affairs and make it their accepted backer 1454.
• Public accountability: When Haotian City property owners challenged the opening of cultivation grounds, Chu Xinghe personally apologized; the response brought widespread praise rather than the ridicule critics expected 1994.
• Limits to generosity: Its handover of the Eye of the Fire Phoenix to Zhao Dabao did not guarantee his safety outside its territory. His subsequent murder became a warning about claiming treasures one could not defend 2132.