In 646 AD, Emperor Taizong of the Tang dynasty
(唐太宗) ordered the banning and book burning of a Taoist grimoire called the Sān Huáng
Jīng (三皇經), the Book of the Three Sovereigns. This video lecture is: (1) about that legendary
book, (2) a walk-through of a magical seal believed to be from that banned secret book,
or at the very least, definitely from the Taoist Canons circa 960 to 1279 AD, and (3)
a foundational introduction to Taoist grimoire traditions and Chinese occultism, showcased
by walking you through a seal charging ritual from that secret book. So. Where were we. 600 AD, this secret Book of the Three Sovereigns
is banned and the emperor orders every single last copy of this book to be destroyed. According to lore, 300 years prior, during
the Three Kingdoms Era (220 – 280 AD), a fellow by the name Bó Hé 帛和 finds this
text buried inside a stone wall atop a remote mountain known to shelter Taoist magicians
and mystics. Then, around 300 AD, Bao Liang 鮑靚 receives
this text painted on silk, also atop a remote mountain. (Why is it always a mountain? What do Taoists have against the beach?) Bao Liang was a master astrologer, alchemist,
and magus of the He Luo methods (河圖洛書). Which in English is better known as the Lo
Shu magic square and the formulas of magical ritual associated with the He Tu and Lo Shu
diagrams. Bao Liang later transmitted the text to his
son-in-law and disciple Gé Hóng 葛洪 (283 – 343 AD). This is the Three Kingdoms Era of Chinese
history. Gé Hóng is one of the most revered occultists,
mystic healers, and alchemists in Taoism, and several different lineaged magical traditions
claim descendancy from Gé Hóng. Many of his pharmaceutical texts would later
inspire modern medicine, and one even led a Chinese chemist to win a Nobel Prize using
Ge Hong’s formula to treat malaria. In a different telling of the legend, it was
Zhèng Yǐn 鄭隱 who received the text and passed it on to Gé Hóng. We don’t know a whole lot about Zhèng Yǐn,
other than that he was the head of a lineage of Taoist mysticism called Jīn Dān Pài
(金丹派), which Gé Hóng and his grandfather (or great uncle) Gé Xuán 葛玄 (164 – 244
AD) were part of. Jīn Dān 金丹 is often translated as Golden
Elixir. The Jīn 金 is also a reference to the Thunder
Rites. Sidebar: The English occultist and ceremonial
magician Aleister Crowley proclaimed himself to be the reincarnation of Gé Xuán. See “The Chinese Writings of Ko Yuen”
written by Aleister Crowley, published around 1919. Ko Yuen is the Wade-Giles spelling for Gé
Xuán. In December of 302 to January 303 AD, the
region of Zheng Yin’s temple was under attack, so he took all his secret texts and disciples
northeast never to be seen or heard from again. (Did he end up in Korea?) The one and only secret text – allegedly
– that was left behind was this secret and forbidden Book of the Three Sovereigns, delivered
to Ge Hong. I would guess intentionally. If you think about it. Gé Cháofǔ 葛巢甫, the grandson or grandnephew
of Ge Hong, during the 4th and 5th centuries, was also recorded as having inherited the
Book of the Three Sovereigns. Later during the Song and Yuan dynasties there
would be a revival of the Jīn Dān Pài lineage, claiming its powers as directly descended
or inherited from Cáo Guó Jiù 曹國舅, one of the Eight Immortals, oft associated
with a modality of Taoist magic and sorcery called Thunder Rites, or thunder magic. Lei Fa. Read all about it in here. Specifically, pages 196 to 203. There’s an old video I made on Thunder Rites
that’s part beginner’s introduction and first practicum. I’ll link it in the video description box. Now why did the Tang dynasty emperor order
all copies of this book to be found and destroyed? The imperial court came to know of its existence
when a copy of the text was found among the personal effects of a captive prisoner by
the name Liú Shào Lüè 劉紹略. It was believed that the words of the text
were enchanted, and whosoever recited those words could bring the downfall of an emperor
and/or become emperor themselves. And so possessing copies of this Book became
a crime. The Tang imperial court declared that such
a text absolutely under no circumstances can be distributed, disseminated, or in any way
allowed to exist. And also that the content of the Sān Huáng
Jīng was demonic, fraudulent, and just absolute preposterous nonsense. This term yāo wàng 妖妄 means heresy. It also implies witchcraft, like the bad kind. But perhaps not all copies of the Three Sovereigns
were destroyed, and one in particular was kept safe by a certain Madame Wei 魏夫人. Before we go further, don’t get too excited
by this video, full disclosure, no one is handing you a copy of the Sān Huáng Jīng
today, because to the best of our collective public knowledge, the true full text of the
Book of the Three Emperors has been lost. You won’t be able to find it anywhere. Publicly. Even if you somehow impossibly managed to
get your hands on a copy, when they say “whosoever recites the words of the sutra will attain
great power,” similar to the Guan Yinzi we talked about in a previous video, first,
you need to figure out how to read the text. It’s not about just reading it from cover
to cover, word for word. It’s a puzzle. During Ge Hong’s time, the Jin dynasty 晋代
(266 – 420 AD), Sān Huáng Jīng was regarded by Taoist alchemists as a powerful, forbidden
grimoire on talismanic magic 神符, specifically the type of Fu sigils empowered by invoking
gods and celestial spirits. There are now several different and often
competing claims that certain portions of the Taoist Canons 道藏 are from the legendary
Book of the Three Sovereigns. One is the Inner Classics of the Secrets of
the Three Emperors, which consists of three articles, or three fragments we believe we
have from the original Sutra of the Three Emperors: The first, Tiān Huáng Wén. This is in reference to Heaven, the celestial
realm. The sky. Second, Dì Huáng Wén. This is in reference to Earth, the lands,
physical place, but also setting, state of mind, status, context, the ground. Dì includes the underworld. And third, Rén Huáng Wén. This is in reference to humanity, people. And yeah sure, another way to translate the
title of this text is as Secret Book of the Three Sovereigns. This next line comes from the opening passage
of this Secret Book, or grimoire: Nèi yǐn yīn yáng liù huà zhī gōng,
shǐ xiū xíng zhī rén, bù zāo wài huàn. The six inner powers achieved, that you will
attain from practicing the yin and yang methods of inner alchemy, meaning the occult arts,
are the hidden knowledge for you to retrieve from within this Book of the Three Sovereigns. This reference to six powers, six Mysteries
are repeated throughout the text. Those who study this book to cultivate such
powers will never suffer from external strife, never be hurt by calamity ever again, never
be weakened or defeated by external forces. You shall possess the powers to conquer all. The revival of the Golden Elixir tradition,
the Jīn Dān Pài (金丹派) Taoist lineage in the Song dynasty, coincides coincidentally
to this resurfaced text, the Secret Book of the Three Sovereigns, with claims that it’s
a fragment of that legendary text the Book of the Three Emperors. In the Secret Book of the Three Sovereigns,
there are also these three talismanic seals, or Fu sigils that have been preserved and
passed down, and the bane of many a Taoist mystic’s existence as they endeavor to crack
the code and figure out how exactly to utilize these three seals. That first Fu talisman you see on screen is
the Greater Seal of Supreme Clarity, invoking the Yellow Emperor as a god, or the immortal,
ascended master spirit of the Yellow Emperor. And the second is the Lesser Seal of God of
the Underworld. Huáng Shén and Yuè Zhāng together indicate
something quite significant. The four characters together form a Seal from
the Han dynasty, well-known in Taoist magical circles as a powerful protection seal. There are references to this seal in the Ge
Hong 葛洪‘s Baopuzi 抱朴子. These seals, yìn tú 印图, are forms of
Taoist spirit maps, Líng Tú 灵图, which we covered in a previous video lecture. For this video discussion, I want to focus
on that third spirit map, the Seal of the Nine Immortal Realms. Carried by the ordinary person, the Seal of
the Nine Immortal Realms can prolong life, ward off evil spirits, and amplify your talents,
innate gifts, allowing them to manifest so that you shall achieve your Higher Purpose,
and reach your own greatest potential. But wait! There’s more! The text goes on to claim that this Seal of
the Nine Immortal Realms can …bring great blessings to you when you are
faced with great danger. …helps placate infants crying at night or
children who can’t fall asleep. I swear I’m not making any of this up. I’m reading straight from the text. …Cure various illnesses in adults. If you burn the Fu talisman and mix the ash
with frankincense into an elixir to drink, its magical potency will take effect immediately. Please do not do that! This is all for educational and entertainment
purposes only. There’s a whole bunch of mumbo jumbo in
here about how it safeguards pregnancies and the delivery of babies. It will break curses, so if you believe someone
has cursed you, then this powerful talisman will break that curse. In terms of lay actual Taoist practitioners
occult practice, what I have tended to see in contemporary applications is this Seal
charged and used to break curses or dispel whatever negative juju you believe somebody
has sent your way. Jiě 解: That’s hexagram 40 of the I Ching
Book of Change. Thunder over Water. Its meaning: to untie the knot, to release
the tension. Might be useful to pause the video here, turn
to your copy of I Ching, The Oracle, and read page 602. If this Seal of the Nine Immortal Realms sounds
intriguing, then pull up pen and paper because it’s time to take notes. Step by step, passage by passage, we are going
to translate and interpret what this grimoire says about crafting this superpower talisman
that breaks curses, prolongs life, helps you find your Higher Purpose, reach your own greatest
potential, cultivate your talents, ward off evil, and can even keep babies happy and healthy. But know that this grimoire gives its reader
a stern warning upfront. If you receive the powers and arcane knowledge
this Seal endows and you are enriched by it-- If you take the divine gift you receive when
you charge this Seal and empower yourself with this Seal -- then you must remain humble
and kind. Do not take the divine gift for granted. The tone of the exact wording is quite… let’s just say there is no way I would breach
or break this vow. But you do you. Upon receipt of honors and achievement, - meaning,
the spell worked and you’re the beneficiary of great auspices from Heaven, do not yourself
become impudent or arrogant. Oh, and part of the incantation for the ritual
does have you formally avowing before the supreme god of heaven that you agree to this. That you agree to be kind, and humble, and
good. That phrase in Chinese, more specifically
implies that if someone has shown you respect, then you are now oathbound to not show them
disrespect. Do not bite the hand that feeds you, so to
speak. A walk-through of the Nine Immortal Realms,
as instructed in the grimoire, is illustrative of historically documented Fu talisman crafting
methods and principles from a lineaged Taoist tradition that is of public record, which
we can access together. Perhaps this walkthrough can offer some inspiration
on how you might want to approach your own talisman and sigil crafting process. Also, if you’ve been following the sequence
of videos on Taoist mysticism that I’ve been sharing here, then hopefully by now you’re
seeing the trail of breadcrumbs I’ve been leaving for you. The master practitioner (that’s you) must
cultivate for 10 days prior to the day of ritual. In ancient China, one week was 10 days, so
essentially this is saying for the week prior to ritual. Example: If you’re going to be performing
the Seal empowerment ritual on the Day of Jia, then the preparatory cultivation process
needs to begin on the Day of Jia prior. This reference is going to come up again later
with respect to timing of the ritual. Cultivate, xíng, or xíng chú, which on
its face, seems to be a cooking in the kitchen reference, is a coded notation for inner alchemy. We know it’s inner alchemy because of the
title of the chapter itself: Nèi, for inner. That and also xíng chú is a common reference
for a Taoist ritual. If you don’t perform the cultivation rituals
for 10 days prior to this, warns the text, the god of heaven, Taiyi, will not appear. That god of heaven Tiān shén, is an epithet,
an honorific title for the god Taiyi. All this is to say that for the 10 days before
the day you’ve designated for the Seal empowerment ritual, you’ll want to practice abstinence,
minimize your incurrence of bad karma, optimize your incurrence of good karma, embody beneficence,
be mindful that your thoughts and actions are positive, helpful to others, and without
malice or vice. Now let’s continue with the instructions
from the grimoire. The Seal is going to be drawn in the shape
of a square. That square must be 3 cùn 寸 and 2 fēn
分. During the Three Kingdoms Era and into the
Western Jin, 1 fēn equaled about 2.42 centimeters. During the Eastern Jin era, 1 fēn equaled
about 2.45 centimeters. I’m going to go with the Western Jin but
you do you. So if 1 cùn during the era of when this Sutra
was purportedly received and painted on silk equals present day 2.42 centimeters, and 1
cùn equals 10 fēn, then that means 3 cùn and 2 fēn, 3.2 cùn, equals 7.744 centimeters. That’s 3.049 inches for those of us in the
United States. The seal is to be rendered and cast in eight
parts. Follow the animated visual on screen to see
the eight parts. 1. 2. 3. 4. 5. 6. 7. and 8. Now let’s get into the ritual instructions
for crafting this Seal of the Nine Immortal Realms from the Sutra of the Three Emperors. Yòng léi zhèn zǎo mù xīn 用雷震棗木心. Use wood from the inner heart or trunk of
a lightning-struck jujube tree. These are jujubes, or red dates. This is my jujube tree. I suppose having your own jujube tree in your
backyard is essential if you’re an active Taoist occultist or practitioner of Traditional
Chinese Medicine. The importance of red dates, jujubes, to traditional
Chinese medicine, almost any form of traditional Eastern medicine, cannot be overstated. They’re anti-fungal, anti-bacterial, and
anti-ulcer, rich with vitamins and amino acids, and is a vital ingredient in lots of medicinal
formulas. Interestingly, in sanātana dharma the jujube
tree is associated with Vishnu the Supreme. Thursday is dedicated to the supreme god Vishnu. In the West, you’ll also hear about how
Thursday corresponds with Thor, the god of thunder, which also corresponds with Jupiter,
which in Eastern traditions corresponds with Wood and Thunder, and circles connecting the
dots keep going round and round and round… Now, as for thunder-struck jujube wood, that’s
totally a thing in Taoist mysticism and Eastern occult traditions. In so many of these Taoist grimoires you’re
going to see references to thunder-struck jujube wood, Léi jí zǎo mù (雷击枣木). Jujube trees are sacred, and jujube wood is
believed to hold great divine powers, especially when painted with red cinnabar ink or the
blood of a rooster. Mythology goes that spirits dwell in trees,
or there is a powerful spirit possessed within each tree, especially sacred trees like the
jujube. When god up high has determined that a tree
spirit now deserves to ascend to heaven, lighting strikes the tree through which the tree spirit
goes up to heaven. In doing so, however, lots of magical divine
heavenly juju is left behind in the jujube tree. That’s why lightning-struck jujube wood
is the penultimate of magical tools, or ingredients, per Taoist occultism. And no, no we are not going to make a stupid
pun joke on good juju and jujube trees. That’s such low hanging fruit. Now, if you’re wondering how on earth are
you going to source authentic lightning-struck jujube wood, I’ve got a practical, more
accessible modern-day equivalent. An electric wood burner. Hear me out! Lightning is basically electricity. I’m generating an electrical circuit with
my electric wood burner and using that charge to heat up and break into the wood when I
carve the Seal image into the wood. Is it a perfect equivalent? I mean... If you think vegan butter or apple sauce is
the same as fatty animal butter butter when baking cookies, then sure... sure it’s an
equivalent. It’s obviously not the same. But it’ll work. This seal is to be enchanted on the fifth
day of the fifth lunar month. Highlighted in yellow is what’s telling
us it’s the fifth lunar month. Typically, that corresponds to June sometimes
May of the Gregorian calendar. And now highlighted yellow on screen is the
part of the passage telling us it’s the fifth day, more specifically the fifth solar
degree after the new moon. In terms of moon phase, that’s just about
almost the first quarter waxing moon. In the year this video is uploaded, the fifth
day of the fifth lunar month would be June 10, 2024. For reference, here’s the Gregorian calendar
date for the fifth day of the fifth lunar month for the next 15 years. But please do not rely on this screenshot
and do double-check my work. I cross-referenced the tables really quickly
and skimmed, so there’s a high chance of human error. Go to the link you see on screen for the official
conversion tables from the Observatory and check the dates for yourself. If you really want to be hard-core, then these
are the one day each year you must do this Seal empowerment ritual. Oh, and obviously the zodiac sign for the
year matters, right? So 2024 is the Year of the Dragon, considered
the most auspicious for this kind of a Seal crafting. Better mark that day or else if you want another
Dragon-empowered Nine Immortals seal, you’re gonna have to wait until 2036. And needless to say, basic principles of astrology
matter, right? So based on your Ba Zi, or natal astrology,
you might want to pick a year with Ba Zi natal astrology that’s in harmony with yours,
and not in opposition. Or in western astrological lingo, in domicile
or in exaltation, and avoid detriment and fall. Now, even the ancient writers of this grimoire
knew how insane this is, and so they offer a few alternatives. Or, reads the text, an alternative approach
in terms of timing for casting this sigil is the spring season on the day of Jiǎ Zǐ
(甲子日). If not spring then you can also cast this
Seal in the summer season, notes the grimoire, on the day of Bǐng Wǔ (丙午). So. To recap… Once a year, on the 5th day of the 5th lunar
month of the lunar-solar calendar, or… On a spring day on the Day of Jiǎ Zǐ (甲子). Or alternatively, on a summer day on the Day
of Bǐng Wǔ (丙午). The first character of the pair signifying
the Day is called the Heavenly Stem. The second character of the pairing is the
Earthly Branch. Together, they signify a particular alchemical
force in the atmosphere per the alignment of the sun and moon on that day of the solar
and lunar cycles. The creative force of Wood amplifies the creative
force for the season Spring. The creative force of Fire amplifies the creative
force of the season Summer. In the year I’m posting this video, 2024,
that means Spring season, April 30, 2024 is the auspicious day for this ritual. Because that’s the one day in the spring
of 2024 that we see designated as Jiǎ Zǐ (甲子). And in in the Summer season, the auspicious
date is August 10, 2024 because that’s the one day we see designated as Bǐng Wǔ (丙午). On screen to the left you see the 60-point
cycle of the lunar-solar calendar and we’re magnifying the first 18 of the 60, in this
case the unit of measure is days, to locate the heavenly stem and earthly branch pairing
of Jiǎ Zǐ (甲子). Previously we noted that in 2024, one of the
days this year in spring that Jiǎ Zǐ (甲子) falls on is April 30, 2024. And so it goes that May 1st coincides with
Yǐ Chǒu (乙丑). May 2nd with Bǐng Yín (丙寅). May 3rd with Dīng Mǎo (丁卯). And May 4th with Wù Chén (戊辰). Fast forward down to that alternate date given
in the grimoire, Day of Bǐng Wǔ (丙午) is June 11. But remember, for Bing Wu it has to be a summer
day. June 11 is before the summer solstice. For a summer day, it has to fall after the
summer solstice. Continuing from June 11 of calendar year 2024,
though, Dīng Wèi (丁未) coincides with June 12. Wù Shēn (戊申) is June 13. And Jǐ Yǒu (己酉) is June 14. It continues cycling until August 10, a summer
day that finally coincides with Bǐng Wǔ (丙午). Does the hour that the empowerment ritual
is performed matter? If we’re going to get technical and precise,
then yes, yes it does. On screen you’re looking at a table of the
ascendant hour correspondences. If you already know Western astrology, then
this Eastern equivalent makes sense to you. Let’s focus on mainland China time because
this gets interesting. Notice the ascendant hours that correspond
with the earthly branches designating the auspicious dates: Zǐ in the Spring and Wǔ
in the Summer. If you opt for the spring ritual date, which
of the two options is the yin aspect of the polarity, with a fixed water elemental correspondence.,
then the hour of ritual is 11:00 pm to midnight. If you opt for the summer ritual date, which
of the two options is the yang aspect of the polarity, with a fixed fire elemental correspondence,
then the hour of ritual is 11:00 am to 12:00 high noon. All that was to demonstrate that, at least
according to Taoist grimoiric traditions, astrology and the timing of ritual matters. And matters a lot. But moving on to the next passage-- Start by preparing three dishes of offerings
for the god you will be invoking. We’ll get to which god in a moment so put
a pin in that. Oh, but wait, in preparation for the ritual,
you’ll have needed to make a type of fried biscuit, cookie or some sort of sweet fry
bread as another offering, so four offerings in total. The bread / cookie / biscuit plus three offerings
need to be food fit for human consumption because you’re going to be eating it after
the ritual. The ritual is going to bless the offerings,
which you will then eat, and as you eat it, you’re taking in the powers and consuming
the blessings of the invoked god. Then it’s almost like the concept of magnetism,
where the god-empowered force is now within you and the god-empowered force is channeled
into the talismanic object, and now the two are linked. If the physical object is destroyed, then
all that means is the god-empowered force you consumed into you now dissipates and returns
up to Heaven. It does not mean anything bad physically will
happen to you. This is not sympathetic magic. That’s not the philosophy or principle at
play here. It’s an energetic tether comprised of shen. The text does not specify exactly what three
dishes of food offerings you need, so go with what makes sense for you. Some thoughts: Three wines—a fruit wine, a rice wine, and
a grain or flower wine, alcohols, fermented drinks. Or go with a triplicity of meats and vegetables. For a vegetarian option: a fruit, a vegetable,
and a grain offering. And these would go with the “main course”
offering of the bread, cake, biscuit, cookie thing. The instructions continue, telling us to first
consecrate the ritual space with incense. What type of incense? Here, the instruction isn’t so much a specific
type of incense as it is selecting a type of incense that you’ve designated for a
specific purpose, which in this case is incense you use for bài shàng 拜上. Meaning, what incense do you reserve for the
highest and most honorable level of veneration to the gods. This has got to be your most precious incense,
not your everyday one. The incense you only take out and light when
you are venerating the highest status of gods. Agarwood 沉香 incense is a good choice,
and a very traditional one for the Tang and Song dynasties. So you’ve consecrated your ritual space
with the most precious incense you have. You’ve thoughtfully chosen your three offerings. And you’ve also prepared and baked ornate
cookie or biscuit offerings for the god. The next step is to perform a preliminary
divination. This divination is to confirm whether or not
the god you will be invoking has accepted your offerings and whether the space has been
set correctly, to the god’s liking. Divination moon blocks would be used here. Fun fact. This is the same instructions, word for word,
for a ritual found in the Yellow Emperor’s Nine Cauldrons Red Cinnabar Sutra 黃帝九鼎神丹經訣
(I mean I gave a literal translation; it’s not a very pretty or poetic one). The Sutra involves the Yellow Emperor and
Jiu Tian Xuan Nu, the Mystery Lady of the Nine Heavens. If you’ve been watching my videos in succession
and you are not connecting the dots yet, then I have failed… Dào jūn huáng tiān tàiyī. 道君皇天太一. That’s the next line in the grimoire. The god invoked for this ritual is Taiyi the
creation god, the Great Oneness, the Great Unity, the Divine Monad. “Tàiyī 太一” signifies the Big Dipper
in the north, but it is also the Emperor of Heaven. Taiyi signifies the Tao as a creation god
creating this universe. This is the god bringing order out of chaos. “Huáng Tiān 皇天” is an honorific
title for the celestial kingdom, for all the gods and celestial spirits of Heaven. “Dào Jūn 道君” would be, well, you,
the practitioner who is crafting this Seal, a Seal to be imbued with god-like powers. It’s not clear whether you need to recite
this line as part of an incantation, but personally, I would. The recitation of this line helps me to align
my exalted higher state of mind with Heaven and Taiyi. Per Taoist creation myth, the Tao is the dark
and the light, and this Tao gives birth to Taiyi, who uses the Great Ladle in the North,
also known as the Big Dipper, the seven stars, to ladle creative life force out into the
universe which in turn creates the universe through a spiral dance. That spiral dance of the seven stars is how
the eight trigrams or eight fundamental building blocks of the physical world were produced. Next is this line: shǐ zhě 使者. It’s a bit like saying, the spirit messenger
now speaks. What comes next are the words from the messenger. The intermediary. The prophet speaks. Oh and you. You’re the prophet. The seven lines that follow are the incantation
for empowering the eight elements of the Seal. What you recite and as you recite these words,
they are not your words, but are the words of Huáng Tiān, the god of Heaven, meaning
Taiyi, the great god invoked for empowering your talisman, and these words are now being
spoken through you, the Dào Jūn, or you, the Taoist practitioner in a heightened state
of consciousness, one who is now speaking the words of Heaven. Let’s review the incantation. First, we’ll set the font to a modern present
day printed type that’s easier to read. mǒu jīn pèi chí bǎo yìn 某今佩持寶印，
yuàn nèi wú jí bìng 願內無疾病， wài duàn zhū xiān 外斷諸祆，
jiù hù tiān rén 救護天人， chú jīng què è 除精卻惡，
suǒ qiú zì rán 所求自然， yǔ dào hé tóng. 與道合同。 Trace over the final segment of the Seal image
to lock in the powers that be. What did all that mean? Let’s translate and interpret. It is hereby affirmed that the one who comes
forth with the intent to carry this precious treasure of a Seal is one who is pure of heart
and who comes before the gods of Heaven purified And so by the power of Taiyi, all evil spirits
are henceforth blocked, severed from attachment to the one who wears this Seal And now these
are the powers being channeled into the Seal: This Seal shall save and safeguard you, because
through this Seal the Celestials shall always be near and present And you shall henceforth possess the power
to defeat all wicked and all malice, all maladies of this world And everything your heart or mind desires
you shall just naturally, automatically attain, you manifest all that you want in life. The final line is the closing. This contract is hereby signed and executed
between the sovereign of Heaven, the sovereign of Earth, and the one who has come before
us, you, the third of the three sovereigns by your own right and accepted by this Mandate. Notice the seven lines of incantation in the
original grimoire. You trace the lines of the Seal you’ve already
drawn, and as you re-trace the lines— “Mǒu jīn pèi chí bǎo yìn…” -- and recite the incantation for that line,
you’re infusing this Seal with the god’s power that you’re channeling as the god’s
messenger, or prophet. “… yǔ dào hé tóng.” Then the final and eighth segment you trace
has no incantation because it’s the closing, it’s you sealing it shut as you trace that
final segment of the Seal image. Now place an additional three joss sticks,
or incense sticks upright into your incense urn. Per common ritual protocol, clap… three…
times. “Zài bài.” That’s an ancient Chinese formal way of
saying goodbye. Here, you bow twice. Zòu huán. Gains achieved. Ordinary state of consciousness returned. When you’re done, it’s time to eat the
three offerings and the cookie biscuit you made. The food is now imbued with the blessings
and celestial spirit of the supreme sovereign god of heaven. Whosoever eats these food offerings after
the ritual is going to be blessed with lots of good, like really, really good juju. So. Eat up! To close, there’s one line at the start
of the Three Sovereigns grimoire that I really like, and I really want to share. zhǐ yī kē suǒ chuán,
wù lìng rén qīng màn. Just follow the instructions as received,
and mind not the arrogance of others. Chuán 傳 has a particular connotation here. It means as you have received it, as taught
and passed to you. As transmitted from one to another. Even though this was a long video, and I did
try to keep it as short as possible, cutting out lots, the video itself is intended to
be a broad strokes high level overview. If you actually intend on giving the instructions
and Seal crafting a good faith try, I strongly recommend that you click into the companion
blog post and download all the written materials for close review.
