Title Daoist Magical Incantations Hand Seals And Star Stepping.pdf ✅

DAOIST MAGICAL INCANTATIONS, HAND SEALS, AND STAR STEPPING TRAINING IN DAOIST MAGIC FROM THE ZHENG VI SCHOOL OF ANCIENT CHINESE MYSTICISM WRITTEN BY PROFESSOR JERRY ALAN JOHNSON, PH.D., D.T.C.M 80TH GENERATION DISCIPLE AND DAOIST PRIEST OF MAO SHAN (SHANG QING) DAOISM, 66TH GENERATION DISCIPLE AND DAOIST PRIEST OF LONG Hu SHAN (TIAN SHI) DAOISM TEMPLE OF THE CELESTIAL CLOUD WWW.DAOISTMAGIC.COM
WWW.DAOISTMAGIC.COM First published in September 2006 by: The International Institute of Daoist Magic P.O. Box 52144 Pacific Grove, CA 93950 U.s.A. © 2006 Professor Jerry Alan Johnson, PhD., D.T.CM., D.M.Q. (China) All rights reserved under the International and Pan-American copyright conventions. No part of this publication may be reproduced, stored in a retrieval system, or transmitted in any form or by any means, electronic, mechanical, photocopying, recording or otherwise, without the prior written per- mission of the publisher (The International Institute of Daoist Magic). Reviewers may quote brief passages. ISBN# 1-885246-41-2 Printed in the United States of America. Disclaimer: Ancient occult magic was never intended to replace orthodox religion, but rather to complement it in its quest for a deeper understanding of esoteric spirituality. Through the alchemy of prayer and meditation, an individual can be transformed into an enlightened or "awakened" state of awareness. Several of the ancient meditation practices, magical techniques and Shengong exercises described herein are currently practiced within the secret societies throughout the world, including the People's Republic of China. These esoteric techniques can be very powerful and may in some cases be too mentally and physically demanding for some individuals. The readers should therefore use their own discretion or consult a priest or mental health professional before engaging in these exercises and meditations. The rituals used for spiritual protection and energetic destruction are still as powerful today as they were when first introduced in ancient China. The secret of their timelessness lies in the fact that the personal power of the Celestial Immortals, various Spirit Entities, and Demonic Beings never changes. Therefore, the author, the International Institute of Daoist Magic, and the publishers are neither liable or responsible to any person or entity with respect to any loss or damage caused, or alleged to be caused, directly or indirectly by reading or following the instructions for any condition, ritual, incantation, Hand Seal, or interpreting information provided in this text. This book describes traditional methods of both ancient and modem forms of Chinese Mysticism (Daoist occult magic and sorcery), and is not intended to persuade the readers in any way, shape or form to believe in or practice sorcery. Any person attempting such rituals is doing so at his or her own risk. Additionally, sometimes Daoist exercises and meditations require special herbal formulas, as well as the regulation of the individual's diet (e.g., fasting) and living environment (solidarity). It is impor- tant to note that herbal prescriptions will vary according to the individual's constitution, condition and specific goal, and must be treated accordingly only by a doctor or herbalist qualified to prescribe Chinese medical herbs. Each state in the U.s. has their own regulations and restrictions, therefore, it is advisable for the reader to consult their own state medical board for use of proper application and liabilities of the techniques described within this text. 2

WWW.DAOISTMAGIC.COM I ~ I III I I ---- -- Figure 1.2. The Four Pillars of ancient Daoist sorcery individuals withdrew into the wilderness, forests, and mountains in order to meditate upon the Dao of nature and observe its infinite manifestations. Disciples of these Daoists practices sought after a more feminine, receptive energetic knowledge, which could only arise as the fruit of a passive and yielding attitude, developed through the ob- servation and study of nature. The Yang branch of Daoist magic originated from shamans and sorcerers who had entered ancient China from its northern and southern bor- ders. These individuals later gathered together and were concentrated within the northeastern coastal regions of ancient China (especially within the states of Chi and Yen). These sorcerers were eventually given the name of "Wu" (magician or wizard) and were believed to have eventually taught the Yellow Emperor. Eventually, the two different elements of na- ture study and Wu sorcery combined in order to form the Daoist "religion" of later times. The Wu sorcery that was not incorporated into religious Daoism eventually became associated with the most ancient practices of Chinese folk magic, which cen- tered around the worship of the various powers of Heaven and Shang Di (the God Above). 4 In these early formative stages, both science and magic were indistinguishable. Even the early "royal society" found it difficult to distinguish between science and what we now call magic. For example, up until the 16th Century, science was commonly called "Natural Magic." Eventually, the title "Daoist Mystic," referred to an individual who had mastered the physical, energetic, and spiritual components of the esoteric alchemical practices of Martial Arts (Jing to Qi), Medicine (Qi to Shen), Music (Shen to Wuji), and Magic (Wuji to Dao). The study of each of these specific disciplines formed the Four Pillars of an- cient Daoist sorcery, enabling the mystic to enter into ever deeper and more subtle spiritual realms of enlightenment (Figure 1.2). THREE BODIES, THREE BREATHS & THREE MINDS In order to avoid the risk of losing any form of cultivated magical power or jeopardizing their ability to energetically manifest, the ancient Daoist sorcerers were taught to discipline their Three Bodies (i.e., the Physical Body, Energy Body and Spirit Body). This magical training included mas- tering the supernatural powers and manifesta- tions that stemmed from the energetic and spiri- tual bodies surrounding their core-self (located deep inside their Taiji Pole). This disciplined practice enabled the sorcerers to control their Three Bodies and fuse them with their Three Breaths. This physical, energetic, and spiritual fusion then become powerfully directed by their Three Minds (Figure 1.3). Then, when the Daoist sorcerer spoke a magi- cal incantation, it was directed by the Three Minds (i.e., Physical, Energetic, and Spiritual Mind), and initiated through magical Hand Seals and/ or Star Stepping patterns, which were then activated through the sorcerer's Three Bodies (Le., Physi- cal, Energetic, and Spiritual Body). The energetic combination of all Three Minds and all Three Bod- ies was then fused with the energetic combina- tion of all Three Breaths (i.e., Physical, Energetic, and Spiritual Breath) in order to create true magi- cal power (Figure 1.4).