The power of incense wishes can be compared with the merits bestowed by heaven, and it has become the cornerstone of Shinto. Its magic cannot be explained clearly in a few words.
The most direct use of incense and wish power is that it can be converted into cultivation. Its amount directly determines the strength of the god.
But the power of incense and vows is more important than merit in the early stages for those who practice Shinto but have not yet become gods.
The power of incense and incense is the belief and prayer power of living beings in gods.
People often say that there are things about gods and ghosts if you believe them, but they don't exist if you don't believe them.
Therefore, if a being who practices Shinto wants to truly become a god, he must appear in front of others, attract believers, absorb the power of incense and wish, and use the power of incense and wish to condense the divine seed.
The so-called divine seed is the seed of the divine personality. This is a step that every wild god (who practices the divine way but has not been canonized by the Emperor, Immortal Court, or Heaven, is called a wild god) must take if he wants to become a god.
Only when you have a god seed can you be considered a god reserve and have the qualifications to become a god.
After condensing the divine seeds, efforts should be made to accumulate merit and incense and aspiration. When the divine seeds bloom and bear fruit, one can apply to heaven or heaven for a title and obtain godhood and divine status.
Of course, this method of directly applying for a title, the former is to apply for a title from heaven, either you have a background or a connection, otherwise you will rarely succeed.
As for the latter, they must have enough merit and incense vows, and they must also prepare sacrifices to please heaven.
And the way of heaven is not so easy to invite.
Of course, whether it can be successful depends on whether the person requesting the title has the ability to match the title.
If there is even the slightest mistake, and Heaven thinks that the person seeking the title is not worthy of the title, and imposes Heaven's punishment, then it will really be a loss of both the wife and the army.
This method of directly asking for a title was popular during the period when innate beings were active on the earth, but it declined rapidly after Jiang Ziya was granted the title of a god in the Shang and Zhou dynasties.
Nowadays, there are very few Shinto beings who are known to have this method of requesting a seal.
After the Shang and Zhou dynasties, Taoist sects flourished, and Taoist priests could even directly hold the apotheosis talisman to confer gods.
Later, when Buddhism flourished, Shinto beings also worshiped at Lingshan and achieved fruition.
But now that the Age of Dharma Ending has begun, the Six Paths have declined, and the Taoism and Buddhism prevalent in the world have also declined.
Most of today's wild gods are "operated without a license." According to Taoist orthodox beliefs, they are obscene sacrifices and are not among the gods recognized by Taoism.
However, nowadays, many temples and Taoist temples have become tools for making money. The light of gods and Buddhas is dim and unclear. On the contrary, it is a strange thing that wild gods and obscene worshipers often have divine lights.
However, although the threshold of the Shinto Way is lower than that of the Immortal Way, and as long as you have a way to obtain a large amount of incense and wish power, you don't need to practice. As long as you refine these incense and wish power, you can instantly have the strength of immortal cultivators for hundreds or even thousands of years.
However, Shinto is restricted by humanity, especially the acquired gods. Even if it is a canonized righteous god, once no one believes in it, and without the incense and will power, even if there is an empty god, it will not be able to perform its duties. I am afraid that the final situation will be worse than that of Guhunye. Even ghosts are no better.
If he hadn't been destined to have only fifty years of life, cut off from the path to immortality, and if he and the Changbai Mountain God were in a karmic disaster, Yun Shu would not have taken advantage of the Changbai Mountain God.
God and god are different.
An innate god represents more than just a godhead. Even if he is not canonized, he himself is an extremely powerful existence.
To be honest, Yun Shu was confused. He didn't know whether it was because the spirit body bred in Changbai Mountain was exhausted and had nothing to do, or whether it was because he had to accept the call from the Immortal Court.
If it's the former, then he is simply careless. After all, he is the elf of the mountain. He is very comfortable occupying the mountain and becoming the king, but he just got a godhead and canonization. Although it is indeed faster to practice this way, the freedom is gone, okay?
If it's the latter, then don't say anything. If you are weak, you can't blame others for being strong.
…
Yun Shu "looked at the few small white light spots that fell on her sea of consciousness. Logically speaking, she had not started practicing Shinto methods yet, so she could not refine the power of these beliefs, and they would gradually dissipate.
But it happened that she had the spirit of the mountain spirit flowing in her blood, and there was still a huge amount of merit in the sea of consciousness. These light spots settled in the sea of consciousness and did not leave.
Although the mountain god spirit in her body does not really belong to her, whether it is to control the divine power or absorb the power of faith at this moment, I have to say that it is really useful.
No wonder there were always monsters who wanted to eat gods in the past, and no wonder the immortals were also ready to take action.
Unfortunately, now is not the time to practice, and Yun Shu has not decided which Shinto method to practice, so he can only get over the addiction first.
But it was the power of these beliefs that made Yun Shu feel a lot cuter when he looked at the people in the hall.
Good, someone finally noticed her inner beauty.
Yun Shu's goal is naturally to convince more people from the bottom of their hearts.
The people opposite the book desk naturally noticed Yun Shu's "affectionate" eyes, and they couldn't help but shudder. They always felt that the shaman's eyes were terrifying, like...
“It’s like watching a hen that lays golden eggs!”
Ye Boken couldn't help but complained in his heart, feeling a little sour in his heart. He could also lay golden eggs. Really, how would you know he couldn't do it without trying!
For Yun Shu, this metaphor is not wrong, but her idea is definitely not the same as what Ye Boken understands.
Yun Shu looked at the deacons and others who had expressions of "A scholar will die for his bosom friend" and waved his hand for everyone to sit down.
"It will take time to verify the three plans in the village. After all, you can't eat hot tofu in a hurry. Today, let's talk about the people locked up in the dungeon of the ancestral hall. People say that new officials have three things to do when they take office, so let's use them Let’s do the surgery first!
Before that, I need to go to the dungeon with the Deacon of the Criminal Department. During this time, you all will also discuss and discuss. After all, in addition to the private affairs of our Jin family, there are also traitors and traitors. Let's deal with them together today. "
After Yun Shu finished speaking, everyone felt that the other boot in their hearts had finally hit the ground. After all, the sentencing of those sinners had been pending for many months since the 15th Great Festival.
This matter will not be over as long as Yun Shu does not give a result, and all the eight tribesmen in Changbai Village will be on tenterhooks.
After all, six of the eight surnames are now involved, and even the original leader of the Majia tribe was pulled down by Yun Shu himself.
The others are not unknown. I really don’t know whether power breeds ambition, or whether ambition breeds greed.
The son of the original Niugulu clan chief and his wife, Lang Qing's brother, has actually been in contact with Aixing'a and Tuobo (Chapter 132) who were exterminated from the clan.
Lang Qing's elder brother, Shuoweng Keluo (Chinese: Haidongqing), is one of the ten tour guards of Tong Jianye's generation. He is also the only tour guard after Tong Jiabu Arsalan who chooses to work in the capital. Shou.
For such an important position, even Tong Jianye couldn't compete with him and chose the position of Wen Shou as the second best. It can be imagined how outstanding this man named after the Manchu eagle Hai Dongqing was.
No one expected that he would be connected with Ai Xing and the others, even though they actually had a very close blood relationship and lived in the same city.
But the elimination of clans in Changbai Village is no joke.
Even if Shuoweng Keluo did nothing to offend Changbai Village, and just had a simple relationship with Ai Xing'a and his son, he violated the clan rules and had to bear the punishment of whipping.
But obviously, the fact that he was sent to the dungeon was definitely not a simple violation of clan rules.
