The power of incense can be compared with the merits bestowed by the Heavenly Way and become the cornerstone of Shinto, and its magic cannot be explained clearly in a few words.

The most direct use of incense wish power is that it can be transformed into cultivation, and its amount directly determines the strength of the gods.

However, for beings who practice Shinto but have not yet become gods, the power of incense is more important than merit in the early stages.

The power of incense is the power of belief and prayer of living beings to the gods.

People often say that if you believe in the things of gods and ghosts, you will have them, and if you don't believe them, you will not have them.

Therefore, if a living being who cultivates Shinto wants to truly become a god, he must appear in front of people, absorb believers, absorb the power of incense, and use the power of incense to condense the divine seed.

The so-called god seed is the seed of the godhead, which is a step that every wild god (who cultivates Shinto but has not been canonized by the Human Emperor, the Immortal Court, and the Heavenly Dao, and is called a wild god) must take if he wants to become a god.

With the god seed, it can be regarded as a god reserve, and it has the qualification to become a god.

After condensing the divine seed, strive to accumulate merit and incense wishing power, and when the divine seed blossoms and bears fruit, you can ask the heavenly court or the heavenly way to be sealed, and obtain the godhead and divine position.

Of course, this way of directly asking for sealing, the former is to ask for sealing from Heavenly Court, either have a background or a way, otherwise it is rarely successful.

And the latter, there must be enough merit and incense wishing power, and also prepare sacrifices, please the way of heaven.

And the way of heaven is not so easy to please.

Of course, whether it can be successful depends on whether the person who asks for the seal has the ability to match the seal.

If there is a slight difference, the Heavenly Dao thinks that the person who asks for the seal is unbearable and sends down the heavenly punishment, then it is really a loss to the lady and a soldier.

This method of directly asking for the seal prevailed in the period when the innate beings were active on the earth, and it quickly declined after Jiang Ziya was sealed as a god in the Shang and Zhou dynasties.

There are very few Shinto creatures who know that there is such a way to ask for a seal.

After the Shang and Zhou dynasties, the Taoist sect flourished, and the Taoist priest could even directly hold the god rune to seal the god.

After the prosperity of Buddhism, there were also Shinto creatures who worshiped into the spiritual mountain and obtained the fruit position.

Only now that the end of the Dharma generation has opened, the Six Realms have declined, and the Dao Buddhas that prevail in the world have also declined.

Most of the current wild gods are "operating without a license", and according to the orthodox belief of Taoism, they belong to obscenity and are not among the sacrificial gods recognized by Taoism.

However, now how many temples and Taoist temples have become tools for collecting money, and the light of the gods and Buddhas is obscure, but it is the obscenity of the wild gods that have many divine lights, which is also a strange news.

However, although the threshold of the Divine Dao is lower than that of the Immortal Dao, and as long as there is a way to obtain a large amount of incense wish power, there is no need to cultivate, as long as you refine these incense wish powers, you can instantly have the strength of an immortal cultivator for hundreds or even thousands of years.

However, Shinto is subject to humane constraints, especially the acquired gods, even if there is a canonized god, once no one believes in it, there is no incense wishing power, even if there is no god position, it is not able to perform its duties, and the final situation is probably not much better than that of lonely souls and wild ghosts.

If it weren't for the fact that he was destined to only have a fifty-year lifespan, cut off the path of immortality, and he and the mountain god of Changbai Mountain had become a calamity, Yun Shu would not have fought the idea of the mountain god of Changbai Mountain.

God and God are different.

An innate deity represents more than just a godhead, even if it is not canonized, it is an incomparably powerful existence in itself.

To be honest, Yun Shu was puzzled, and he didn't know if the spirit body bred in Changbai Mountain had nothing to do, or if the immortal court had to recruit him.

If it is the former, then he is simply lacking in heart, after all, he is the spirit of the mountain, and he is more comfortable as the king of the mountain, but he has made a godhead and canonization. Although this kind of cultivation is indeed fast, it's good that the freedom is gone!

If it's the latter, then don't say anything, your own strength is weak, and you can't blame others for being strong.

......

Yun Shu looked at the few small white dots of light that fell on her sea of knowledge, it stands to reason that she has not yet begun to cultivate the Divine Dao method, and she cannot refine these power of faith, they will gradually dissipate.

But there is a mountain god spirituality circulating in her blood, and there are still a lot of merits in Zhihai, and these points of light are settled in Zhihai, and she actually doesn't leave.

Although the spirituality of the mountain god in her body does not really belong to her, whether it is to control the divine power or absorb the power of faith at the moment, I have to say that it is really easy to use.

It's no wonder that there were always monsters who wanted to devour the gods before, and it was no wonder that the immortals were also ready to move.

It's a pity that now is not the time to cultivate, and Yun Shu hasn't decided to cultivate that Shinto method, so he can only get over it first.

But it was also the power of these beliefs that made Yun Shu feel a lot cuter when he looked at the people in the hall.

It's good that someone has finally discovered her inner beauty.

And Yun Shu's goal is naturally to convince more people from the bottom of their hearts.

The crowd on the other side of the bookcase naturally also discovered Yun Shu's "affectionate" eyes, and they couldn't help but shudder, always feeling that the shaman's eyes were terrifying, just like ......

"It's like looking at a hen that lays golden eggs!"

Page Boken couldn't help but complain in his heart, his heart was a little sour, he could also lay golden eggs, really, how do you know he can't do it if you don't try!

For Yun Shu, this analogy is not wrong, but her thoughts and Page's understanding are definitely not the same meaning.

And Yun Shu looked at the deacons and others with a face of "death for confidants", waved his hand, and asked everyone to sit down.

"The three plans in the village need time to be verified, after all, I can't eat hot tofu in a hurry. Today, let's talk about the people who are locked up in the dungeon of the ancestral hall. People say that the new officials have three fires when they take office, so let's take them first!

Before that, I need to go to the dungeon with the criminal department in advance, and during this time, all of you will also discuss and discuss, after all, in addition to the private affairs of our Jin family, there are also traitors and traitors, so let's deal with them together today. ”

Yun Shu's voice fell, and everyone only felt that the other boot in their hearts had finally landed, after all, since the fifteenth major sacrifice, the sentence of those sinners has been entrusted for many months.

As long as Yun Shu doesn't give a result of this matter, it won't be over, and the eight tribes of Changbai Village will not be worried.

After all, six of the eight surnames have now been involved, and even the former patriarch of the Majia tribe was personally pulled down by Yun Shu.

The others, who are not unknowns, really don't know if power breeds ambition, or ambition creates greed.

The son of the patriarch and his wife, who was the elder brother of Lang Qing, had been in contact with the expulsion of Ai Xing Ah and Tuobo (Chapter 132).

Lang Qing's elder brother, Shuo Weng Keluo (Han meaning: Hai Dongqing), is one of the ten wanderers of Tong Jianye's generation, and the only one who chose to work in the capital after Tong Jiabu Arsaran.

In such an important position, even Tong Jianye failed to compete with him, and chose the position of Wen Shou in order to settle for the second, you can imagine how prominent this man named after the Manchu eagle Hai Dongqing is.

No one thought that he would have a connection with Ai Xing Ah and them, even if they were actually very close to each other and were still in the same city.

But the extermination of the clan in Changbai Village is not just for fun.

Even if Shuo Weng Koro didn't do anything to be sorry for Changbai Village, he just had a simple relationship with Ai Xing's father and son, and he violated the clan rules and had to be whipped.

But obviously, he is now being sent to the dungeon, and it is definitely not a simple violation of the clan rules.