God

Biodata

Feature	Value
Name	God (神)
Species/Race	Divine beings; the designation includes territorial guardians, Ghost-gods, worship-supported deities, and transformed living beings 89 240 343.
Occupation/Role	Varies by deity: guarding territory, guiding souls, suppressing demons, or exercising authority over particular forces 89 101 351.
First Mention	The title Western Hunan Blood God introduces the term before Lin Feng understands what a Blood God is 1.

Nature and Classification

• “God” does not identify a single kind of being. Lin Feng encounters Blood Gods appearing as a skinless corpse, a banyan tree, and an enormous Yin God; he cannot determine what qualifies them for the same designation 12 19 63.
• Godhood and combat rank are separate. Lin Feng’s upper-Seventh-Rank combat rating does not itself determine whether he is an immortal or a god 354.
• Gods and ghosts are not always clearly distinguished. Libationer Green Mountain interprets certain Underworld beings as former gods that are “half ascended, half fallen” 471.
• Divinity does not guarantee benevolence. Ancient Land Gods are described as harsh guardians, neither clearly good nor evil, while other deities accept human sacrifices or prey upon worshippers 89 173 297.
• A divine name does not prove an object’s nature. The supposed Dora Bodhisattva is actually a Gu-Sorcery-created corpse used in a suppression formation 230.

Background / History

Ancient Divine Orders

During the age of the Six Heavens’ Old Qi, Land Gods inhabited particular patches of ground. Some guided the dead through the Underworld, driving away Uncanny entities along the route to the Yellow Emperor’s domain or the Queen Mother of the West’s sleeping palace 89.

Blood offerings formed part of older religious practices. After the Han dynasty, the rising Celestial Masters’ Way rejected them as evil practices associated with the Six Heavens’ Old Qi. Lin Feng connects Zhang Daoling’s destruction of temples with the dismantling of Blood-Offering Gods’ foundations, though his identification of the encountered Blood Gods remains a conjecture 34.

Displacement and Abandonment

Li Pusa states that the Heavenly Court stripped ancient Land Gods of their roles, after which many fell into the Underworld and became dangerous Uncanny beings 89.

Later institutional collapse creates another route to divine decay. The Land God of Big Poplar Village loses contact with the Heavenly Court and is left facing divided authority, hostile creatures, dwindling support, and poisoned offerings. After 316 years of confinement, he retains only a remnant of spiritual clarity before surrendering his divine essence 294 295.

In the modern Age of Humanity, Human Aura suppresses even powerful supernatural beings. Such entities seek anchors but cannot freely disrupt the ordinary world while humanity’s influence remains strong 242.

Appearance

• Human–animal combinations: The Bronze Ding’s Immortal Ascension imagery depicts composite beings with exaggerated animal traits rather than conventional religious immortals 228.
• Additional organs and limbs: Vertical eyes and extra arms occur among divine forms. One deity-like corpse bears horse, ox, sheep, tiger, and other animal heads covered in fine white hairs 191.
• Plant forms: A banyan tree becomes a Blood God, walking on roots and carrying corpses and agonized Mountain God faces 19 32.
• Living flesh: Lin Feng’s godhood manifests physically, with a Sanxingdui-mask-like upper body and a dragon- or snake-like lower body 240.
• Corrupted bodies: Big Poplar Village’s neglected Land God becomes a mass of diseased flesh, tumors, and decay 294.

Abilities & Skills

Territorial Authority

Divine authority can govern a defined region and grant access to its natural forces 18 32.

• Mountain God power allows Lin Feng to receive vitality from plants and animals and extend his awareness through the forest 32.
• Territorial boundaries restrict that support: leaving Clear Spring Stockade reduces his Mountain God protection by 30% 52.
• Offices differ in scope. The Xiang Region Land God’s jurisdiction is larger than Bull-Head Mountain’s 95.

Incense Offerings and Divine Sustenance

Worship and offerings can nourish gods, sustain their authority, and strengthen their manifestations 155 164 295.

• Li Family ancestral worship delivers Incense Offerings to the family’s ancestor 155.
• Azure Incense Offerings protect an “orthodox God” against Lin Feng’s Sacrificial Fire 164.
• Offerings accelerate Lin Feng’s absorption of the Blood-and-Flesh Sacrificial Bell 296.
• Insufficient or corrupted offerings can contribute to divine deterioration rather than renewal 294 295.

Exorcism and Soul Authority

Some deities specialize in suppressing ghosts, protecting souls, or removing supernatural threats 89 101 343.

• Ancient Land Gods guide the dead and repel Uncanny entities along Underworld roads 89.
• Chi You drives away demons, plague gods, and pestilence ghosts, including during disaster-averting ceremonies 101.
• Yu Lei manifests a vast tiger-like force capable of pinning down and biting Corpse 343.
• The Three-Official Yin God uses corrupted official powers to extract fate and vitality 351.

Manifestation Through Ritual

Deities can act through spiritual mediums, talismans, statues, and summoned manifestations 101 343 455.

• Lin Feng contacts Yu Lei through a ritual tablet, which transforms into a tiger tally saturated with uncanny energy 343.
• Summoning Chi You through the Chi You Hide drains both Lin Feng’s vitality and the mountain’s life force 101.
• Teacher Xun’s Beacon enables Professor Han to summon divine aid from another time; Han warns that a close relationship with the summoned deity is essential 455.

Paths to Godhood

Method / Route	Documented Result	Limits or Costs
Mystic Sustenance Method	An ancient Yin-Shang sacrificial method that transforms flesh and blood into offerings and forms part of the steps toward godhood 40.	The Priest Mask transfers its knowledge forcibly, overwhelming and killing Lin Feng during assimilation 40.
Feasting on Wind and Drinking Dew	A foundation for godhood associated with wind; Lin Feng’s crystallized wind Intent later establishes a basis for becoming a Wind God 40 316.	Changing crystallized Intent could destroy his body and Dao 316.
Divine succession	A priest’s writ appoints Lin Feng successor to the vanished Xiang Region Land God 94.	The office carries obligations, a dangerous coffin, and rights that changing dynasties have rendered unusable 94 95.
Living bodily transformation	Lin Feng emerges from the Wraith Mother as a physical god rather than a deity born after death 240.	His body becomes inhuman, and an overwhelming impulse threatens his reason 240.
Flesh-and-bronze fusion	Lin Feng suspects the Sacrificial Bell, bronze mask, and his own body represent successive stages of an ancient immortality project 295.	The vessels are designed to devour one another; bronze consumption does not satisfy the hunger requiring sacrificial rites 295.

Worship and Divine Legitimacy

• Sacrifices have differing value. In the described ancient sacrificial order, nobles are considered superior offerings to prisoners of war or slaves, pleasing deities and securing rewards 173.
• Offerings may purchase restraint rather than protection. Lin Feng notes that worshippers sometimes ask gods not to destroy crops or eat children, rather than requesting prosperity 148.
• Names and titles carry enforceable authority. Lin Feng explicitly denies being the Lord of Mount Tai after Little Daoist Boy mistakes him for that deity 292.
• Unauthorized borrowing is dangerous. The Headless Taoist avoids established divine titles because their lineages could retaliate; Zhong Kui likewise challenges the unauthorized use of his name and statue 351 424.
• Divine assistance has conditions. Yu Lei expects incense offerings and is Fengdu’s gatekeeper, not Lin Feng’s personal protector. The Yellow River Earl’s gratitude grants only one intervention 343 351 411.

Notable Deities and Divine Beings

Being	Documented Role
Mountain Gods	Territorial powers whose authority can be inherited, fragmented, contested, or consumed 18 32 52.
Land Gods	Regional guardians and guides of the dead; some retain official duties, while others become Underworld entities 89 94.
Blood Gods	A poorly understood designation encompassing corpse, tree, and enormous Yin God forms 12 19 63.
Chi You	Fierce ancient deity associated with five weapons and the expulsion of demons and pestilence 95 101.
Yu Lei	Ancient Ghost-god and Fengdu gatekeeper who bargains for offerings and aids Lin Feng 343 351 455.
Mazu	Observes the Three-Official Yin God alongside Yu Lei and identifies its lantern ritual as fortune-stealing witchcraft 352.
Zhong Kui	Exorcistic deity who demonstrates his Dharma manifestation and later supplies defensive power against the Purple Miasma 424 455.
Yak God	Rewards Lin Feng’s demonstrated courage with increases to Wrath and Protection during animal sacrifice 219.
Lin Feng	Acquires divine offices and living godhood while struggling to preserve his identity through successive transformations 94 240 292 522.