In the "" details this about Moses having "Horns": "HORNS OF MOSES: By: Emil G. Hirsch, Max Schloessinger Owing to the representations of the old painters and sculptors, it has become a wide-spread belief that Moses, when he came down from Mount Sinai with the tables of the Law, had two horns on his forehead. This strange idea, however, is based upon a wrong interpretation of Ex. xxxiv. 29, 35, ("And behold the skin of his face shone"), in which means "to shine" (comp. Hab. iii. 4, = "brightness was on his side"). The old translations give = "shine," with the exception of Aquila and the Vulgate, which read "his face had horns." This misunderstanding, however, may have been favored by the Babylonian and Egyptian conception of horned deities (Sin, Ammon), and by the legend of the two-horned Alexander the Great (see the Koran, sura xviii. 85). Bibliography: Cheyne and Black, Encyc. Bibl. s.v.; Dillmann, Commentary on Exodus, ad loc."

Now, there are disagreements concerning the term "horns" to be based on "light" coming forth from Moses' head. But first let's see what the Bible states in Exodus 34:29-35 :"29And it came to pass, when Moses came down from mount Sinai with the two tables of testimony in Moses' hand, when he came down from the mount, that Moses wist not that the skin of his face shone while he talked with him. 30And when Aaron and all the children of Israel saw Moses, behold, the skin of his face shone; and they were afraid to come nigh him. 31And Moses called unto them; and Aaron and all the rulers of the congregation returned unto him: and Moses talked with them."

"32And afterward all the children of Israel came nigh: and he gave them in commandment all that the LORD had spoken with him in mount Sinai. 33And till Moses had done speaking with them, he put a vail on his face. 34But when Moses went in before the LORD to speak with him, he took the vail off, until he came out. And he came out, and spake unto the children of Israel that which he was commanded. 35And the children of Israel saw the face of Moses, that the skin of Moses' face shone: and Moses put the vail upon his face again, until he went in to speak with him."

So, here in the KJV states that Moses had to put on a Veil, because of his facing constantly shining. It's also written down as "Vail", which means "to be of Worth" or "Value". But it's supposed to be "Veil", which shows that his face had shone due to the brightness that was emanating from him. But why the Horns? Because when you put in "Shone", it details "gleaming" of "Brightness". It was from Michaelangelo's sculpture depicting Moses having Horns, that the different theories depict him having contact with or becoming like the Greek God Pan. Though, as you know the symbolism of the Fauna and Pan, as they are considered "God of the Shepherds", thus connecting to Baal and the Ram/Lamb symbolism. It becomes clear that the God of fire had spoken against Moloch, Baal, Remphan, Dagon etc., as they are the epithets of Amun or Osiris.

However, just from observing the picture below details Moses' features to be definitely Horns, and not light as we are told. For if it was really "Shone" or "light", then this light would emanate everywhere from his face, and not in two spots depicting horns.

I also heard that the man had a different name, and other sources state that Moses was not of the Israelites, but an Egyptian who was chosen to lead the Israelites out of Egypt. (This source is from the book "The Thiaooubia Prophecy", by Michel Desmarquet). It's interesting as this could be the reason why Moses could pass as an Egyptian when he grew up in Egypt. Other sources depict his life to be similar to the demigod Karna, as he was also put into a basket on a river like Moses.

Here is what the wiki states: "Karna, also known as Vasusena, Anga-raja, and Radheya, is one of the major characters of the Hindu epic Mahābhārata. He is the spiritual son of the Vedic deity- Surya ("sun god") and princess Kunti (queen of the Pandavas), and thus a demigod of royal birth. Kunti was granted the boon to bear a child with desired divine qualities from the gods without her knowledge, later upon learning about the boon, a surprised and worried Kunti invoked the sun god to confirm it if it was true indeed. Karna was secretly born to an unmarried Kunti in her teenage, fearing outrage and backlash from society over her premarital pregnancy, Kunti had no choice but to abandon the newly born Karna adrift in a basket on the Ganges, in the hope that he finds foster parents. The basket discovered and Karna is adopted and raised by foster Suta parents named Radha and Adhiratha Nandana of the charioteer and poet profession working for king Dhritarashtra. Karna grows up to be an accomplished warrior of extraordinary abilities, a gifted speaker and becomes a loyal friend of Duryodhana."

And "Sargon of Akkad": "A Neo-Assyrian text from the 7th century BC purporting to be Sargon's autobiography asserts that the great king was the illegitimate son of a priestess. Only the beginning of the text (the first two columns) is known, from the fragments of three manuscripts. The first fragments were discovered as early as 1850. Sargon's birth and his early childhood are described thus: My mother was a high priestess, my father I knew not. The brothers of my father loved the hills. My city is Azupiranu, which is situated on the banks of the Euphrates. My high priestess mother conceived me, in secret she bore me. She set me in a basket of rushes, with bitumen she sealed my lid. She cast me into the river which rose over me. The river bore me up and carried me to Akki, the drawer of water. Akki, the drawer of water, took me as his son and reared me. Akki, the drawer of water, appointed me as his gardener. While I was a gardener, Ishtar granted me her love, and for four and ... years I exercised kingship."

"Similarities between the Sargon Birth Legend and other infant birth exposures in ancient literature, including Moses, Karna, and Oedipus, were noted by psychoanalyst Otto Rank in his 1909 book The Myth of the Birth of the Hero. The legend was also studied in detail by Brian Lewis, and compared with many different examples of the infant birth exposure motif found in European and Asian folktales. He discusses a possible archetype form, giving particular attention to the Sargon legend and the account of the birth of Moses. Joseph Campbell has also made such comparisons."

Now, from Lao Zi's story, there is a significant similarity of the "Virgin Birth", and his preincarnated state as one of the "Three Pure Ones" called "Daode Tianzun". There are many supposed writings and origins of his life, so it seems that his life is written based on perspective from the different writers. Here is what the Wiki states here: "Daode Tianzun ("Lord of the Way and its Virtue" or "Honoured Lord of the Tao and the Virtue"), also known as the "Grand Pure One" or the "Highest Elder Lord". It is believed that Daode Tianzun manifested himself in the form of Laozi. Daode Tianzun is also the treasurer of spirits, known as the Lord of Man who is the founder of Taoism. He is the most eminent, aged ruler, which is why he is the only Pure One depicted with pure white hair and beard."

"There seem to have been a number of stages in the process of Laozi's eventual deification. First, the legendary figure began as a teacher and writer whose image eventually blended with that of the Yellow Emperor when Laozi came to be identified as a confidant of royalty. Traditional accounts, such as the life-story summarized earlier, transformed him into a cultural hero whose mother conceived him virginally. By the mid-second century C.E., Laozi had become the deity who delivered to Zhang Daoling the revelation of a new religious faith, giving rise to the Celestial Master's school. His image was still not complete. Next, perhaps also around the second or third century CE, Laozi seems to have been identified as a creator god who also enters the world to rescue humanity from tribulation. Laozi was now capable of incarnating himself, almost like Buddhist bodhisattvas. Not long thereafter he joined the triad of the Three Pure Ones, and finally Laozi emerged as the chief divine person. We have here one of the more interesting examples of apotheosis, or deification, in the history of religion."

From Daode Tianzun states this: "The official title for Tàiqīng, the Grand Pure One, which is one of the Three Pure Ones. He is commonly known as Taishang Laojun, "The Grand Supreme Elderly Lord". His other names include Daode Zhizun "The Universally Honoured Virtuous One", Daojiao Zhizu, the Taoist Ancestor. Laozi is regarded to be a manifestation of Daode Tianzun who authored the classic Tao Te Ching. Although he is ranked below the other two pure ones, he is mentioned in Taoist religious texts more often than the other two. His manifestation anniversary falls on the 15th day of 2nd month of the Chinese lunar calendar."

Though they depict him to be the founder of Taosim (Daoism), and states this in the Wiki: "Taoist myths state that Laozi was conceived when his mother gazed upon a falling star. He supposedly remained in her womb for 62 years before being born while his mother was leaning against a plum tree. (The Chinese surname Li shares its character with "plum".) Laozi was said to have emerged as a grown man with a full grey beard and long earlobes, both symbols of wisdom and long life. Other myths state that he was reborn 13 times after his first life during the days of Fuxi. In his last incarnation as Laozi, he lived nine hundred and ninety years and spent his life traveling to reveal the Tao."

And from this excerpt states this: "In others, the "Old Master" journeyed all the way to India and was the teacher of Siddartha Gautama, the Buddha. Others say he was the Buddha himself." It seems that Lao-Zi was just another version of Enoch as Sir Godfrey Higgins had stated in the book "The Anacalypsis". I had thought, "What if this was Moses in the Bible?" Because of Taoism ("The Way"), in which is based on the understanding of the Universe, as this is similar to the Commandments that was given to Moses.

Let's start comparing in Exodus 33: "1And the LORD said unto Moses, Depart, and go up hence, thou and the people which thou hast brought up out of the land of Egypt, unto the land which I sware unto Abraham, to Isaac, and to Jacob, saying, Unto thy seed will I give it: 2And I will send an angel before thee; and I will drive out the Canaanite, the Amorite, and the Hittite, and the Perizzite, the Hivite, and the Jebusite: 3Unto a land flowing with milk and honey: for I will not go up in the midst of thee; for thou art a stiffnecked people: lest I consume thee in the way. 4And when the people heard these evil tidings, they mourned: and no man did put on him his ornaments."

"5For the LORD had said unto Moses, Say unto the children of Israel, Ye are a stiffnecked people: I will come up into the midst of thee in a moment, and consume thee: therefore now put off thy ornaments from thee, that I may know what to do unto thee. 6And the children of Israel stripped themselves of their ornaments by the mount Horeb. 7And Moses took the tabernacle, and pitched it without the camp, afar off from the camp, and called it the Tabernacle of the congregation. And it came to pass, that every one which sought the LORD went out unto the tabernacle of the congregation, which was without the camp. 8And it came to pass, when Moses went out unto the tabernacle, that all the people rose up, and stood every man at his tent door, and looked after Moses, until he was gone into the tabernacle. 9And it came to pass, as Moses entered into the tabernacle, the cloudy pillar descended, and stood at the door of the tabernacle, and the LORD talked with Moses."

"10And all the people saw the cloudy pillar stand at the tabernacle door: and all the people rose up and worshipped, every man in his tent door. 11And the LORD spake unto Moses face to face, as a man speaketh unto his friend. And he turned again into the camp: but his servant Joshua, the son of Nun, a young man, departed not out of the tabernacle. 12And Moses said unto the LORD, See, thou sayest unto me, Bring up this people: and thou hast not let me know whom thou wilt send with me. Yet thou hast said, I know thee by name, and thou hast also found grace in my sight. 13Now therefore, I pray thee, if I have found grace in thy sight, shew me now thy way, that I may know thee, that I may find grace in thy sight: and consider that this nation is thy people."

"14And he said, My presence shall go with thee, and I will give thee rest. 15And he said unto him, If thy presence go not with me, carry us not up hence. 16For wherein shall it be known here that I and thy people have found grace in thy sight? is it not in that thou goest with us? so shall we be separated, I and thy people, from all the people that are upon the face of the earth. 17And the LORD said unto Moses, I will do this thing also that thou hast spoken: for thou hast found grace in my sight, and I know thee by name. 18And he said, I beseech thee, shew me thy glory."

"19And he said, I will make all my goodness pass before thee, and I will proclaim the name of the LORD before thee; and will be gracious to whom I will be gracious, and will shew mercy on whom I will shew mercy. 20And he said, Thou canst not see my face: for there shall no man see me, and live. 21And the LORD said, Behold, there is a place by me, and thou shalt stand upon a rock: 22And it shall come to pass, while my glory passeth by, that I will put thee in a clift of the rock, and will cover thee with my hand while I pass by: 23And I will take away mine hand, and thou shalt see my back parts: but my face shall not be seen."

So, the first God says "lest I consumed thee", meaning that his fiery presence would destroy the Israelites and still details His wrathful nature. But then comes the one in a "cloudy pillar", as this one appears and speaks to Moses "face to face", and with a different nature. He even states "I will proclaim the "name of the Lord", and states that no man can see him and live. The only way to pass him was to put up his hand, that it won't be too much for Moses. It seems that the term "Glory of the Lord", is based on the brightness of this being, in which is different than the God as the "Consuming fire" type. Might I add that I was detailing the "differences" between one god and the other, and how they were written down as the same. The nature is different, but then as Blavatsky states in "The Secret Doctrine", the apparent "Jehovah" is Shiva and the red Dragon (Samael), then there is the duality based on the compassion and the anger of the same God. However, the wrathful messenger Angel dubbed "Acala" or "Fudo Myoo" is shown to be the Angel Michael in Daniel, as their Prince still correlates to the same fiery angel as Zeus, Susanoo, Indra, Agni, as the fire God who defeats the dragon God (as the legends depict). The problem states that this God detailing the people to worship on the Sabbath, which many states it to being Saturday, thus Saturn as the "7th" day and Sunday as the 1st day. However, the irony reveals that the religions based on Saturn are the three Abrahamic religions all connecting to Shiva/Shani who is Saturn and the Red Dragon. So, as stated in "Changing the Bible", I detail how much the Bible has changed even while maintaining some elements from Hinduism and the Fire God leading the people is based on the Aryans being led into those lands of India and China, not Palestine.

Here Moses talks to this God face to face. Could this one be the Angel that the first God had sent to lead them in the way? Let's see the next chapter in Exodus 34 : "1And the LORD said unto Moses, Hew thee two tables of stone like unto the first: and I will write upon these tables the words that were in the first tables, which thou brakest. 2And be ready in the morning, and come up in the morning unto mount Sinai, and present thyself there to me in the top of the mount. 3And no man shall come up with thee, neither let any man be seen throughout all the mount; neither let the flocks nor herds feed before that mount. 4And he hewed two tables of stone like unto the first; and Moses rose up early in the morning, and went up unto mount Sinai, as the LORD had commanded him, and took in his hand the two tables of stone."

"5And the LORD descended in the cloud, and stood with him there, and proclaimed the name of the LORD. 6And the LORD passed by before him, and proclaimed, The LORD, The LORD God, merciful and gracious, longsuffering, and abundant in goodness and truth, 7Keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children's children, unto the third and to the fourth generation. 8And Moses made haste, and bowed his head toward the earth, and worshipped."

"9And he said, If now I have found grace in thy sight, O Lord, let my Lord, I pray thee, go among us; for it is a stiffnecked people; and pardon our iniquity and our sin, and take us for thine inheritance. 10And he said, Behold, I make a covenant: before all thy people I will do marvels, such as have not been done in all the earth, nor in any nation: and all the people among which thou art shall see the work of the LORD: for it is a terrible thing that I will do with thee. 11Observe thou that which I command thee this day: behold, I drive out before thee the Amorite, and the Canaanite, and the Hittite, and the Perizzite, and the Hivite, and the Jebusite." 

The first God had given the first Commandments to them, but Moses had destroyed it due to the folly of the Children of Israel. Then this one called the "Lord", gives him the "second" set of Commandments to replace the former, in which is established as a Covenant. The second being that Moses had conversated with, is when Moses began to "Shone" from his face. Either way, it's shown that there has been some changes. There are verses detailing God wanting animal sacrifices, while other times doesn't care for the animal sacrifes. Personally, I think this has been added onto, due to the changes.

In Deuteronomy Chapter 4:11-18 "And ye came near and stood under the mountain; and the mountain burned with fire unto the midst of heaven, with darkness, clouds, and thick darkness. 12And the LORD spake unto you out of the midst of the fire: ye heard the voice of the words, but saw no similitude; only ye heard a voice. 13And he declared unto you his covenant, which he commanded you to perform, even ten commandments; and he wrote them upon two tables of stone. 14And the LORD commanded me at that time to teach you statutes and judgments, that ye might do them in the land whither ye go over to possess it."

"15Take ye therefore good heed unto yourselves; for ye saw no manner of similitude on the day that the LORD spake unto you in Horeb out of the midst of the fire: 16Lest ye corrupt yourselves, and make you a graven image, the similitude of any figure, the likeness of male or female, 17The likeness of any beast that is on the earth, the likeness of any winged fowl that flieth in the air, 18The likeness of any thing that creepeth on the ground, the likeness of any fish that is in the waters beneath the earth:"

But it becomes apparent that they did make an image of this God, as He is the "Consuming fire" that spoke from the mountain. It also clearly states that "fire", "clouds", thunder and "thick darkness" surrounds this God and states "that ye heard a voice, but saw no similtude". Meanwhile in Exodus 24:10 "10And they saw the God of Israel: and there was under his feet as it were a paved work of a sapphire stone, and as it were the body of heaven in his clearness."  

Now, when I was learning how the Bird symbology to the God of fire, there is a legendary creature called "Yatagarasu", meaning "Three legged Crow". Here is what the Wiki states of this Creature:

"The three-legged (or tripedal) crow is a creature found in various mythologies and arts of East Asia. It is believed by East Asian cultures to inhabit and represent the Sun. It has also been found figured on ancient coins from Lycia and Pamphylia. The earliest forms of the tripedal crow have been found in China. Evidence of the earliest bird-Sun motif or totemic articles excavated around 5000 B.C. from the lower Yangtze River delta area. This bird-Sun totem heritage was observed in later Yangshao and Longshan cultures. The Chinese have several versions of crow and crow-Sun tales. But the most popular depiction and myth of the Sun crow is that of the Yangwu or Jinwu, the "golden crow".

"The most popular depiction and myth of a sanzuwu is that of a sun crow called the Yangwu (陽烏; yángwū) or more commonly referred to as the Jīnwū (金烏; jīnwū) or "golden crow". Even though it is described as a crow or raven, it is usually colored red instead of black. A silk painting from the Western Han excavated at the Mawangdui archaeological site also depicts a "golden crow" in the sun. According to folklore, there were originally ten sun crows which settled in 10 separate suns. They perched on a red mulberry tree called the Fusang (扶桑; fúsāng), literally meaning "the leaning mulberry tree", in the East at the foot of the Valley of the Sun. This mulberry tree was said to have many mouths opening from its branches."

"Each day one of the sun crows would be rostered to travel around the world on a carriage, driven by Xihe, the 'mother' of the suns. As soon as one sun crow returned, another one would set forth in its journey crossing the sky. According to Shanhaijing, the sun crows loved eating two grasses of immortality, one called the Diri (地日; dìrì), or "ground sun", and the other the Chunsheng (春生; chūnshēng), or "spring grow". The sun crows would often descend from heaven on to the earth and feast on these grasses, but Xihe did not like this; thus, she covered their eyes to prevent them from doing so. Folklore also held that, at around 2170 BC, all ten sun crows came out on the same day, causing the world to burn; Houyi, the celestial archer saved the day by shooting down all but one of the sun crows. (See Mid-Autumn Festival for variants of this legend)" 

So, from the Chinese Perspective, they detail the three legged Crow would usually be depicted in the color "red", and not black, and is considered in the form of the Sun is similar to the Garuda God in Hinduism. 

Then in the Wiki states of the Japanese and Korean version of this Bird:

"In Japanese mythology, this flying creature is a raven or a jungle crow called Yatagarasu (八咫烏, "eight-span crow") and the appearance of the great bird is construed as evidence of the will of Heaven or divine intervention in human affairs. Although Yatagarasu is mentioned in a number of places in Shintō, the depictions are primarily seen on Edo wood art, dating back to the early 1800s wood-art era. Although not as celebrated today, the crow is a mark of rebirth and rejuvenation; the animal that has historically cleaned up after great battles symbolized the renaissance after such tragedy. Yatagarasu as a crow-god is a symbol specifically of guidance. This great crow was sent from heaven as a guide for Emperor Jimmu on his initial journey from the region which would become Kumano to what would become Yamato, (Yoshino and then Kashihara). It is generally accepted that Yatagarasu is an incarnation of Taketsunimi no mikoto, but none of the early surviving documentary records are quite so specific."

"In more than one instance, Yatagarasu appears as a three legged crow not in Kojiki but in Wamyō Ruijushō. Both the Japan Football Association and subsequently its administered teams such as the Japan national football team use the symbol of Yatagarasu in their emblems and badges respectively. The winner of the Emperor's Cup is also given the honor of wearing the Yatagarasu emblem the following season. Although the Yatagarasu is commonly perceived as a three-legged crow, there is in fact no mention of it being such in the original Kojiki. Consequently, it is theorised that this is a result of a later possible misinterpretation during the Heian period that the Yatagarasu and the Chinese Yangwu refer to an identical entity." 

"In Korean mythology, it is known as Samjogo. During the period of the Goguryo kingdom, the Samjok-o was considered a symbol of the sun. The ancient Goguryo people thought that a three-legged crow lived in the sun while a turtle lived in the moon. Samjok-o was a highly regarded symbol of power, thought superior to both the dragon and the Korean bonghwang. Although the Samjok-o is mainly considered the symbol of Goguryeo, it is also found in Goryeo and Joseon dynasty. Samjoko was appeared in a story , about Yeono and Seo couple, who lived on the beach of the East Sea in 157 (King Adalala 4), rode to Japan on a moving rock."

"The Japanese took two people to Japan as kings and noblemen. At that time, the light of the sun and the moon disappeared in Silla, and the official who looked and said that the sun and the moon were in Silla and went to Japan. King Adalala sent an official to Japan to return to the Yeono and Seo couple, but Yeono said that take the silk that made by his wife, Seo, and sacrifice it to the sky. As he said, the sun and moon were brighter again."

"In modern Korea, Samjok-o is still found especially in dramas such as Jumong. The three-legged crow was one of several emblems under consideration to replace the bonghwang in the Korean seal of state when its revision was considered in 2008. The Samjok-o appears also in Jeonbuk Hyundai Motors FC's current emblem. There are some Korean companies using Samjok-o as their corporate logos."

So, from the Japanese Perspective, the Yatagarasu is depicted as the "will" of Heaven and the one who is involved in Human affairs. This is the messenger type of ordeal that is similar to Kojin's job, as the "wrathful messenger" that kept them in check (sort of speak). Let's rehash this: "Kōjin, also known as  Sanbō-Kōjin, is the Japanese kami (god) of fire, the hearth and the kitchen. He is sometimes called Kamado-gami (竃神), literally the god of the stove. He represents violent forces that are turned toward the betterment of humankind."

"The name Sanbō-Kōjin means three-way rough deity, and he is considered a deity of uncertain temper. Fire, which he represents, is a destructive force, as shown in the myth of Kagu-tsuchi, the original fire deity, whose birth caused his mother's death. However, Kōjin embodies fire controlled and turned toward a good purpose. He is said to destroy all impurity. He is also responsible for watching over the household and reporting any misdeeds to the kami of the village or city. These reports are discussed, and the according rewards or punishments assigned, by an assembly of gods in Izumo province in the tenth month of the traditional lunar calendar. Kōjin is sometimes identified as an incarnation of Fudō Myō-Ō, who is likewise depicted as surrounded by flames and tasked with dealing with misdeeds."

"Traditionally, a representation of Kōjin is placed near the hearth. This representation might be a simple fuda (memorial tablet) in many homes, or it might be as elaborate as a statue, as is common in Buddhist temples. In his statues, Kōjin is depicted with flaming hair, fangs, and a contorted face, and he often wields a bow and arrows. He has two pairs of hands. Some representations of Kōjin present him as possessing three heads. The Kōjiki mentions an imperial script detailing instructions for worshipping Kōjin, in the form of Kamado-gami." 

This God is the same one that is called a "Consuming fire", who carries arrows, has a sword, and "flaming red hair", thus confirming Him to be AGNI. Hebrews 12:29 "For our God is a Consuming Fire", Deuteronomy 4:24 "For our God is a Jealous God and a Consuming fire". 

Then comes the term "Fuda" or "Ofuda", which is a "Memorial Tablet", that was put in homes or Shrines to honor the Kami (God). In the Wiki states this: "Ofuda - both shinsatsu and gofu - come in a variety of forms. Some are slips or sheets of paper, others like the Jingū Taima are thin rectangular plaques (角祓 kakubarai / kakuharai) enclosed in an envelope-like casing (which may further be covered in translucent wrapping paper), while still others are wooden tablets (kifuda) which may be smaller or larger than regular shinsatsu. Some shrines distribute kenharai, which consists of a sliver of wood placed inside a fold of paper. As noted above, the Oharai Taima issued by the shrines of Ise before the Meiji period were usually in the form of kenharai; while the kakuharai variety is currently more widespread, Jingū Taima of the kenharai type are still distributed in Ise Shrine."

"Ofuda and omamori are available year round in many shrines and temples, especially in larger ones with a permanent staff. As these items are sacred, they are technically not 'bought' but rather 'received' (授かる sazukaru, 受ける ukeru), with the money paid in exchange for them being considered to be a donation or offering (初穂料 hatsuhoryō, literally 'first fruit fee'). One may also receive a wooden talisman called a kitōfuda (祈祷札) after having formal prayers or rituals (祈祷 kitō) performed on one's behalf in these places of worship."

(This term "First fruits" is mentioned in Exodus 22:29 "Thou shalt not delay to offer the first of thy ripe fruits, and of thy liquors: the firstborn of thy sons shalt thou give unto me.")

"Shinsatsu such as Jingū Taima are enshrined in a household altar (kamidana) or a special stand (ofudatate); in the absence of one, they may be placed upright in a clean and tidy space above eye level or attached to a wall. Shinsatsu and the kamidana that house them are set up facing east (where the sun rises), south (the principal direction of sunshine), or southeast." The Association of Shinto Shrines recommends that a household own at least three kinds of shinsatsu: 1Jingū


3The ofuda of the tutelary deity of one's place of residence (ujigami)

"The ofuda of a shrine one is personally devoted to (崇敬神社 sūkei jinja)" (The term "South" is also refered to the direction of Vermillion Bird. See "Legend of the Bird")

"In a 'three-door' style (三社造 sansha-zukuri) altar, the Jingū Taima is placed in the middle, with the ofuda of one's local ujigami on its left (observer's right) and the ofuda of one's favorite shrine on its right (observer's left). Alternatively, in a 'one-door' style (一社造 issha-zukuri) kamidana, the three talismans are laid on top of one another, with the Jingū Taima on the front. One may own more shinsatsu; these are placed on either side of or behind the aforementioned three. Regular (preferably daily) worship before the shinsatsu or kamidana and offerings of rice, salt, water, and/or sake to the kami (with additional foodstuffs being offered on special occasions) are recommended. The manner of worship is similar to those performed in shrines: two bows, two claps, and a final bow, though a prayer (norito) - also preceded by two bows - may be recited before this."

(This is shown again in Exodus 22:29 as the God of fire is fed food and Wine)

"Other ofuda are placed in other parts of the house. For instance, ofuda of patron deities of the hearth - Sanbō-Kōjin in Buddhism, Kamado-Mihashira-no-Kami (the 'Three Deities of the Hearth': Kagutsuchi, Okitsuhiko and Okitsuhime) in Shinto - are placed in the kitchen. In toilets, a talisman of the Buddhist wrathful deity Ucchuṣma (Ususama Myōō), who is believed to purify the unclean, may be installed. Protective gofu such as Tsuno Daishi (角大師 'Horned Great Master', a depiction of the Tendai monk Ryōgen in the form of an oni) are placed on doorways or entrances."

Then it's mentioned in Kojin: "The Kōjiki mentions an imperial script detailing instructions for worshipping Kōjin, in the form of Kamado-gami." In the Wiki states this on the "Kojiki": "Kojiki (古事記, "Records of Ancient Matters" or "An Account of Ancient Matters"), also sometimes read as Furukotofumi, is an early Japanese chronicle of myths, legends, songs, genealogies, oral traditions, and semi-historical accounts down to 641 concerning the origin of the Japanese archipelago, the kami (神), and the Japanese imperial line.

Then from Sir Godfrey Higgins book "The Anacalypsis" details this excerpt: "Marco Paulos informs us, that in his time the Chinese paid their adoration to a tablet fixed against the wall in their houses, upon which was inscribed the name of the high, celestial, and supreme God ; to whose honour they burnt incense, but of whom they had no image. The words, Mr. Marsden says, which were on the tablet were three, tien, heaven; hoang-tien, supreme heaven ; and Shang-ti, sovereign Lord. De Guignes tells us, that the word tien stands indifferently for the visible heaven and the Supreme Deity.' Marco Paulo tells us, that from the God whose name was on the tablet the Chinese only petition for two things, sound intellect and health of body, but that they had another God, of whom they had a statue or idol called Natigai, who was the God of all terrestrial things ; in fact, God, the Creator of this world, (inferior or subordinate to the Supreme Being,) from whom they petition for fine weather, or whatever else they want-a sort of Mediator." 

This connects everything together as this Memorial Tablet" are the "tables" of stone that was given to the Children of Israel by the God of fire. If this is so, then this "Tablet" has to come from Daoism, thus coming from the founder Lao-Zi, who then then could be Moses in the Bible. It also states of the "idol" that is put near the Hearth, as they would cook towards the "terrestrial God". The connections becomes clear that Marco Polo's travel to China, and seeing "Natigai" is the same God as the Japanese called "Kojin", who is the God of fire in the Bible.

From the Wiki states this: "A kamado is a traditional Japanese wood- or charcoal-fueled cook stove. The name kamado is the Japanese word for "stove" or "cooking range". It means a "place for the cauldron". A movable kamado called "mushikamado" came to the attention of Americans after World War II. It is now found in the US as a Kamado-style cooker or barbecue grill. The mushikamado is a round clay pot with a removable domed clay lid and is typically found in Southern Japan. Since Japanese kamado were introduced from Korea, the word kamado itself is rooted in the Korean word gama (가마), which means a buttumak (hearth). Some kamados have dampers and draft doors for better heat control. The kanji character for kamado is 竈. The kanji character may be the best name to use when searching for information about traditional unmovable kamados. Elsewhere, the word kamado has become a generic term for ceramic or unfired-clay cookstoves."

(This is mentioned as a form of worship towards the God of fire Kojin/Fudo-Myoo. This would be what the God of fire in the Bible had stated to the IAryans to build, as it's a Hearth for Him to Eat and Drink)

Now, from this excerpt on "Kamado-jin" states this: "Kamadogami is a god enshrined in places that use fire, such as coffins, hearths, and kitchens. Like the God of Fire, he is also considered to be the guardian deity of agriculture, livestock, and families. It is also known as the God of God and the God of Kunato. In general, a mint and a god tag are enshrined in the sacred shelf by the kamado and the furnace, and the form of the method of the bite varies from region to region. In the Tohoku region, in the northern part of the territory of the Sendai Domain (from the northern part of Miyagi Prefecture to the southern part of Iwate Prefecture), clay or wooden surfaces called Kamagami and Kamao are enshrined in the pillars near the shrine for entrances and outdoors."

"It is dug with the material left over by the carpenter who built the house at the time of the new construction, and it has the appearance of anger, and it is characterized by teething with a piece of pottery and embedding the shell of the abwabi in the eyes . In the Shinetsu region, it is called Kamagami, and two wooden dolls of about one scale are shinto bodies, and in Kagoshima Prefecture, they enshrine a paper mint of doll style. There are also regions where you can put mints and god tags on pillars and shelves near the wall, and make the freeness of the furnace and the Five Virtues a divine body. It is said that Yasuchi-bushi, which is located in Yasuchi, Shimane Prefecture, also symbolizes the fire man."

"In The Amami Archipelago, Okinawa, it is called The God of Fire, and it is a god familiar to people as the guardian deity of the house. The statue of Sanho Aragami in Japanese Buddhism is known for being enshrined as a kamado deity. It is thought that this led to the god of fire because it is a god that honors cleanliness and removes uncleanness. In the Kinki and Chinese regions, the yin and yang-do god Dokojin is enshrined as a kamado dejin, and it is thought that it moves to the kamado in spring, the gate in summer, the well in autumn, and the garden in winter. In Shinto, it is not The Three Treasures Aragami, but the Three Pillar Gods (rarely the Three Aragamis). The three pillars of the shrine are said to be Otsuhiko (Okutsu Hikogami), Otsuhime (Okutsu Himeki), and Kagutsuchi (軻 Atsutomo, Fire Spirit)."

"The woodpecker is the god of the cicamus, and the god of fire is the god of fire. Because there is a dark image compared to the zashiki etc. in the residential space, there is also the idea that it is a place that forms the boundary between the shadow, the area of the back side, the spirit world (the world) and this world, and the having the role of the mediation of both worlds and the renewal of order."

"Moreover, it is said that it is a god with a violent character, and there is a legend that this god curses the person such as the punishment hits if it treats it poorly, and it gets angry when riding on the kamado. Yoshiyo Imakawa and Nakaaki Imakawa deeply believed in Okutsuhiko Shrine in Sakai-ku, Shizuoka City." 

The Children of Israel was "Cooking" to the God of fire, which is why there are many verses stating the food becomes a "sweet savour to the Lord".

In Leviticus 1: states this: 

"1And the LORD called unto Moses, and spake unto him out of the tabernacle of the congregation, saying, 2Speak unto the children of Israel, and say unto them, If any man of you bring an offering unto the LORD, ye shall bring your offering of the cattle, even of the herd, and of the flock."

"3If his offering be a burnt sacrifice of the herd, let him offer a male without blemish: he shall offer it of his own voluntary will at the door of the tabernacle of the congregation before the LORD. 4And he shall put his hand upon the head of the burnt offering; and it shall be accepted for him to make atonement for him. 5And he shall kill the bullock before the LORD: and the priests, Aaron's sons, shall bring the blood, and sprinkle the blood round about upon the altar that is by the door of the tabernacle of the congregation."

"6And he shall flay the burnt offering, and cut it into his pieces. 7And the sons of Aaron the priest shall put fire upon the altar, and lay the wood in order upon the fire: 8And the priests, Aaron's sons, shall lay the parts, the head, and the fat, in order upon the wood that is on the fire which is upon the altar: 9But his inwards and his legs shall he wash in water: and the priest shall burn all on the altar, to be a burnt sacrifice, an offering made by fire, of a sweet savour unto the LORD."

"10And if his offering be of the flocks, namely, of the sheep, or of the goats, for a burnt sacrifice; he shall bring it a male without blemish. 11And he shall kill it on the side of the altar northward before the LORD: and the priests, Aaron's sons, shall sprinkle his blood round about upon the altar. 12And he shall cut it into his pieces, with his head and his fat: and the priest shall lay them in order on the wood that is on the fire which is upon the altar:"

"13But he shall wash the inwards and the legs with water: and the priest shall bring it all, and burn it upon the altar: it is a burnt sacrifice, an offering made by fire, of a sweet savour unto the LORD. 14And if the burnt sacrifice for his offering to the LORD be of fowls, then he shall bring his offering of turtledoves, or of young pigeons. 15And the priest shall bring it unto the altar, and wring off his head, and burn it on the altar; and the blood thereof shall be wrung out at the side of the altar:"

"16And he shall pluck away his crop with his feathers, and cast it beside the altar on the east part, by the place of the ashes: 17And he shall cleave it with the wings thereof, but shall not divide it asunder: and the priest shall burn it upon the altar, upon the wood that is upon the fire: it is a burnt sacrifice, an offering made by fire, of a sweet savour unto the LORD.

In Leviticus 2 states this:

"1And when any will offer a meat offering unto the LORD, his offering shall be of fine flour; and he shall pour oil upon it, and put frankincense thereon: 2And he shall bring it to Aaron's sons the priests: and he shall take thereout his handful of the flour thereof, and of the oil thereof, with all the frankincense thereof; and the priest shall burn the memorial of it upon the altar, to be an offering made by fire, of a sweet savour unto the LORD: 3And the remnant of the meat offering shall be Aaron's and his sons': it is a thing most holy of the offerings of the LORD made by fire."

"4And if thou bring an oblation of a meat offering baken in the oven, it shall be unleavened cakes of fine flour mingled with oil, or unleavened wafers anointed with oil. 5And if thy oblation be a meat offering baken in a pan, it shall be of fine flour unleavened, mingled with oil. 6Thou shalt part it in pieces, and pour oil thereon: it is a meat offering. 7And if thy oblation be a meat offering baken in the fryingpan, it shall be made of fine flour with oil."

"8And thou shalt bring the meat offering that is made of these things unto the LORD: and when it is presented unto the priest, he shall bring it unto the altar. 9And the priest shall take from the meat offering a memorial thereof, and shall burn it upon the altar: it is an offering made by fire, of a sweet savour unto the LORD. 10And that which is left of the meat offering shall be Aaron's and his sons': it is a thing most holy of the offerings of the LORD made by fire."

"11No meat offering, which ye shall bring unto the LORD, shall be made with leaven: for ye shall burn no leaven, nor any honey, in any offering of the LORD made by fire. 12As for the oblation of the firstfruits, ye shall offer them unto the LORD: but they shall not be burnt on the altar for a sweet savour. 13And every oblation of thy meat offering shalt thou season with salt; neither shalt thou suffer the salt of the covenant of thy God to be lacking from thy meat offering: with all thine offerings thou shalt offer salt."

"14And if thou offer a meat offering of thy firstfruits unto the LORD, thou shalt offer for the meat offering of thy firstfruits green ears of corn dried by the fire, even corn beaten out of full ears. 15And thou shalt put oil upon it, and lay frankincense thereon: it is a meat offering. 16And the priest shall burn the memorial of it, part of the beaten corn thereof, and part of the oil thereof, with all the frankincense thereof: it is an offering made by fire unto the LORD."

The God of fire clearly states to put the salt on the meat, and to give the wine offerings to Him because He was "eating" the food. The Aryans would have to use "pots", "ovens" and "frying pans", to cook to the God of fire in the Bible.

In Deuteronomy 32 details this: "37And he shall say, Where are their gods, their rock in whom they trusted, 38Which did eat the fat of their sacrifices, and drank the wine of their drink offerings? let them rise up and help you, and be your protection. 39See now that I, even I, am he, and there is no god with me: I kill, and I make alive; I wound, and I heal: neither is there any that can deliver out of my hand."

In Leviticus Chapter 3 states this: "1And if his oblation be a sacrifice of peace offering, if he offer it of the herd; whether it be a male or female, he shall offer it without blemish before the LORD. 2And he shall lay his hand upon the head of his offering, and kill it at the door of the tabernacle of the congregation: and Aaron's sons the priests shall sprinkle the blood upon the altar round about."

"3And he shall offer of the sacrifice of the peace offering an offering made by fire unto the LORD; the fat that covereth the inwards, and all the fat that is upon the inwards, 4And the two kidneys, and the fat that is on them, which is by the flanks, and the caul above the liver, with the kidneys, it shall he take away. 5And Aaron's sons shall burn it on the altar upon the burnt sacrifice, which is upon the wood that is on the fire: it is an offering made by fire, of a sweet savour unto the LORD."

"6And if his offering for a sacrifice of peace offering unto the LORD be of the flock; male or female, he shall offer it without blemish. 7If he offer a lamb for his offering, then shall he offer it before the LORD. 8And he shall lay his hand upon the head of his offering, and kill it before the tabernacle of the congregation: and Aaron's sons shall sprinkle the blood thereof round about upon the altar." "9And he shall offer of the sacrifice of the peace offering an offering made by fire unto the LORD; the fat thereof, and the whole rump, it shall he take off hard by the backbone; and the fat that covereth the inwards, and all the fat that is upon the inwards, 10And the two kidneys, and the fat that is upon them, which is by the flanks, and the caul above the liver, with the kidneys, it shall he take away. 11And the priest shall burn it upon the altar: it is the food of the offering made by fire unto the LORD. 12And if his offering be a goat, then he shall offer it before the LORD."

"13And he shall lay his hand upon the head of it, and kill it before the tabernacle of the congregation: and the sons of Aaron shall sprinkle the blood thereof upon the altar round about. 14And he shall offer thereof his offering, even an offering made by fire unto the LORD; the fat that covereth the inwards, and all the fat that is upon the inwards,"

"15And the two kidneys, and the fat that is upon them, which is by the flanks, and the caul above the liver, with the kidneys, it shall he take away. 16And the priest shall burn them upon the altar: it is the food of the offering made by fire for a sweet savour: all the fat is the LORD'S. 17It shall be a perpetual statute for your generations throughout all your dwellings, that ye eat neither fat nor blood."

"In China, as an ancient custom, the god of God (Kamadogami, Soshin, Simplified:灶god- Zao-shen, or simplified chinese :灶-kun-Zaojun) was held. In 竃 addition to "竃 God", there are "竃 King", "竃-kun", "竃 Duke", "竃-kun", "竃 King竃 and "竃ji". Lunar calendar December 23 (or 24th depending on the year) is the Festival Festival Festival (Isosetsu, Chizaoche, or King's Festival), and the Kamado God reported that the family was amicable to the Emperor. This day, for the Chinese New Year (great year), also called the small year (Xiaonyen), was the day to start the final preparation of the New Year. 竃 the role of God, it is usually to monitor the acts of the people of the house, climb up to the heavens once a year on December 23 of the lunar calendar, and report the acts of the people of the house. On December 23rd of this lunar calendar, if there is a house where people in each house offer tenacious candy and do not make bad reports, some offer sake and meat to make the reported content better.  As part of the general cleaning, the custom of cleaning the house on December 23 and festival the gods was held in the countryside until the 1960s, when there was a fire in Japan."

"The God of God: In the mysterious novel "Shijinki", 竃 god appears. It is said that God appeared 竃 the person named "Yinko-do". Thank you: There was a time when it 竃 in June before the age of the Han before the age of the Han, although it was said that it was December to festival the God of the Chinese. This is stated in the "Reiki" decree."

It becomes apparent that the God of fire gave these Commandments to the Children of Israel to live by. Starting from Exodus 20 details Him giving these laws to the People for them to follow.

"Exodus Chapter 20 1And God spake all these words, saying, 2I am the LORD thy God, which have brought thee out of the land of Egypt, out of the house of bondage. 3Thou shalt have no other gods before me. 4Thou shalt not make unto thee any graven image, or any likeness of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: 5Thou shalt not bow down thyself to them, nor serve them: for I the LORD thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; 6And shewing mercy unto thousands of them that love me, and keep my commandments."

7Thou shalt not take the name of the LORD thy God in vain; for the LORD will not hold him guiltless that taketh his name in vain.

8Remember the sabbath day, to keep it holy.

9Six days shalt thou labour, and do all thy work:

10But the seventh day is the sabbath of the LORD thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that is within thy gates:"

11For in six days the LORD made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the LORD blessed the sabbath day, and hallowed it.

12Honour thy father and thy mother: that thy days may be long upon the land which the LORD thy God giveth thee.

13Thou shalt not kill.

14Thou shalt not commit adultery.

15Thou shalt not steal.

16Thou shalt not bear false witness against thy neighbour.

17Thou shalt not covet thy neighbour's house, thou shalt not covet thy neighbour's wife, nor his manservant, nor his maidservant, nor his ox, nor his ass, nor any thing that is thy neighbour's."

18And all the people saw the thunderings, and the lightnings, and the noise of the trumpet, and the mountain smoking: and when the people saw it, they removed, and stood afar off.

19And they said unto Moses, Speak thou with us, and we will hear: but let not God speak with us, lest we die.

20And Moses said unto the people, Fear not: for God is come to prove you, and that his fear may be before your faces, that ye sin not.

21And the people stood afar off, and Moses drew near unto the thick darkness where God was."

"22And the LORD said unto Moses, Thus thou shalt say unto the children of Israel, Ye have seen that I have talked with you from heaven.

23Ye shall not make with me gods of silver, neither shall ye make unto you gods of gold.

24An altar of earth thou shalt make unto me, and shalt sacrifice thereon thy burnt offerings, and thy peace offerings, thy sheep, and thine oxen: in all places where I record my name I will come unto thee, and I will bless thee."

Exodus Chapter 21: "1Now these are the judgments which thou shalt set before them.

2If thou buy an Hebrew servant, six years he shall serve: and in the seventh he shall go out free for nothing.

3If he came in by himself, he shall go out by himself: if he were married, then his wife shall go out with him.

4If his master have given him a wife, and she have born him sons or daughters; the wife and her children shall be her master's, and he shall go out by himself.

5And if the servant shall plainly say, I love my master, my wife, and my children; I will not go out free:

6Then his master shall bring him unto the judges; he shall also bring him to the door, or unto the door post; and his master shall bore his ear through with an aul; and he shall serve him for ever.

7And if a man sell his daughter to be a maidservant, she shall not go out as the menservants do.

8If she please not her master, who hath betrothed her to himself, then shall he let her be redeemed: to sell her unto a strange nation he shall have no power, seeing he hath dealt deceitfully with her.

9And if he have betrothed her unto his son, he shall deal with her after the manner of daughters.

10If he take him another wife; her food, her raiment, and her duty of marriage, shall he not diminish.

11And if he do not these three unto her, then shall she go out free without money.

12He that smiteth a man, so that he die, shall be surely put to death.

13And if a man lie not in wait, but God deliver him into his hand; then I will appoint thee a place whither he shall flee.

14But if a man come presumptuously upon his neighbour, to slay him with guile; thou shalt take him from mine altar, that he may die. 15And he that smiteth his father, or his mother, shall be surely put to death.

16And he that stealeth a man, and selleth him, or if he be found in his hand, he shall surely be put to death.

17And he that curseth his father, or his mother, shall surely be put to death.

18And if men strive together, and one smite another with a stone, or with his fist, and he die not, but keepeth his bed:

19If he rise again, and walk abroad upon his staff, then shall he that smote him be quit: only he shall pay for the loss of his time, and shall cause him to be thoroughly healed.

20And if a man smite his servant, or his maid, with a rod, and he die under his hand; he shall be surely punished.

21Notwithstanding, if he continue a day or two, he shall not be punished: for he is his money.

22If men strive, and hurt a woman with child, so that her fruit depart from her, and yet no mischief follow: he shall be surely punished, according as the woman's husband will lay upon him; and he shall pay as the judges determine. 23And if any mischief follow, then thou shalt give life for life, 24Eye for eye, tooth for tooth, hand for hand, foot for foot,

25Burning for burning, wound for wound, stripe for stripe.

26And if a man smite the eye of his servant, or the eye of his maid, that it perish; he shall let him go free for his eye's sake.

27And if he smite out his manservant's tooth, or his maidservant's tooth; he shall let him go free for his tooth's sake.

28If an ox gore a man or a woman, that they die: then the ox shall be surely stoned, and his flesh shall not be eaten; but the owner of the ox shall be quit.

29But if the ox were wont to push with his horn in time past, and it hath been testified to his owner, and he hath not kept him in, but that he hath killed a man or a woman; the ox shall be stoned, and his owner also shall be put to death.

30If there be laid on him a sum of money, then he shall give for the ransom of his life whatsoever is laid upon him.

31Whether he have gored a son, or have gored a daughter, according to this judgment shall it be done unto him.

32If the ox shall push a manservant or a maidservant; he shall give unto their master thirty shekels of silver, and the ox shall be stoned.

33And if a man shall open a pit, or if a man shall dig a pit, and not cover it, and an ox or an ass fall therein;

34The owner of the pit shall make it good, and give money unto the owner of them; and the dead beast shall be his.

35And if one man's ox hurt another's, that he die; then they shall sell the live ox, and divide the money of it; and the dead ox also they shall divide.

36Or if it be known that the ox hath used to push in time past, and his owner hath not kept him in; he shall surely pay ox for ox; and the dead shall be his own. 

Then this is where the Mikoshi comes in as it's the "real" Ark of the Covenant based from the God of fire, and the symbol of the "Fire Bird". In Exodus 25:10-22 states this: "10And they shall make an ark of shittim wood: two cubits and a half shall be the length thereof, and a cubit and a half the breadth thereof, and a cubit and a half the height thereof. 11And thou shalt overlay it with pure gold, within and without shalt thou overlay it, and shalt make upon it a crown of gold round about. 12And thou shalt cast four rings of gold for it, and put them in the four corners thereof; and two rings shall be in the one side of it, and two rings in the other side of it. 13And thou shalt make staves of shittim wood, and overlay them with gold."

"14And thou shalt put the staves into the rings by the sides of the ark, that the ark may be borne with them. 15The staves shall be in the rings of the ark: they shall not be taken from it. 16And thou shalt put into the ark the testimony which I shall give thee. 17And thou shalt make a mercy seat of pure gold: two cubits and a half shall be the length thereof, and a cubit and a half the breadth thereof. 18And thou shalt make two cherubims of gold, of beaten work shalt thou make them, in the two ends of the mercy seat. 19And make one cherub on the one end, and the other cherub on the other end: even of the mercy seat shall ye make the cherubims on the two ends thereof."

"20And the cherubims shall stretch forth their wings on high, covering the mercy seat with their wings, and their faces shall look one to another; toward the mercy seat shall the faces of the cherubims be. 21And thou shalt put the mercy seat above upon the ark; and in the ark thou shalt put the testimony that I shall give thee. 22And there I will meet with thee, and I will commune with thee from above the mercy seat, from between the two cherubims which are upon the ark of the testimony, of all things which I will give thee in commandment unto the children of Israel."

Then from the Mikoshi, the Wiki states this: "A mikoshi (神輿) is a sacred religious palanquin (also translated as portable Shinto shrine). Shinto followers believe that it serves as the vehicle to transport a deity in Japan while moving between main shrine and temporary shrine during a festival or when moving to a new shrine. Often, the mikoshi resembles a miniature building, with pillars, walls, a roof, a veranda and a railing."

"Typical shapes are rectangles, hexagons, and octagons. The body, which stands on two or four poles (for carrying), is usually lavishly decorated, and the roof might hold a carving of a phoenix. During a matsuri (Japanese festival) involving a mikoshi, people bear the mikoshi on their shoulders by means of two, four (or sometimes, rarely, six) poles. They bring the mikoshi from the shrine, carry it around the neighborhoods that worship at the shrine, and in many cases leave it in a designated area, resting on blocks called uma (horse), for a time before returning it to the shrine. Some shrines have the custom of dipping the mikoshi in the water of a nearby lake, river or ocean (this practice is called o-hamaori). At some festivals, the people who bear the mikoshi wave it wildly from side to side to "amuse" the deity (kami) inside."

Now, there is a Chinese Scholar name "Mozi", in which sounds like "Moses" in the Bible. Here in the Wiki states this: "Mozi, Mo Tzu, original name Mo Di (墨翟), was a Chinese philosopher who founded the school of Mohism during the Hundred Schools of Thought period (early portion of the Warring States period of c.475–221 BC). Mozi contains material ascribed to him and his followers. Mozi taught that everyone is equal in the eyes of heaven. He believed that those in power should be based on meritocracy, or those who are worthy of power should receive power. Mozi invokes heaven and calls on the Sage Kings to support his precedents."

"Born in what is now Tengzhou, Shandong Province, he founded the school of Mohism that argued strongly against Confucianism and Taoism. His philosophy emphasized universal love, social order, the will of heaven, sharing, and honoring the worthy. During the Warring States period, Mohism was actively developed and practiced in many states but fell out of favour when the legalist Qin dynasty came to power in 221 BC."

"During that period, many Mohist classics are by many believed to have been ruined when the emperor Qin Shi Huang supposedly carried out the burning of books and burying of scholars. The importance of Mohism further declined when Confucianism became the dominant school of thought during the Han Dynasty, until mostly disappearing by the middle of the Western Han dynasty."

"Mozi is referenced in the Thousand Character Classic, which records that he was saddened when he saw dyeing of pure white silk, which embodied his conception of austerity (simplicity, chastity). The concept of Ai (愛) was developed by the Chinese philosopher Mozi in the 4th century BC in reaction to Confucianism's benevolent love. Mozi tried to replace what he considered to be the long-entrenched Chinese over-attachment to family and clan structures with the concept of "universal love" (jiān'ài, 兼愛). In this, he argued directly against Confucians who believed that it was natural and correct for people to care about different people in different degrees. Mozi, by contrast, believed people in principle should care for all people equally. Mohism stressed that rather than adopting different attitudes towards different people, love should be unconditional and offered to everyone without regard to reciprocation, not just to friends, family and other Confucian relations. Later in Chinese Buddhism, the term Ai (愛) was adopted to refer to a passionate caring love and was considered a fundamental desire. In Buddhism, Ai was seen as capable of being either selfish or selfless, the latter being a key element towards enlightenment."

"...Mozi was a carpenter and was extremely skilled in creating devices (see Lu Ban). Though he did not hold a high official position, Mozi was sought out by various rulers as an expert on fortification. He was schooled in Confucianism in his early years, but he viewed Confucianism as being too fatalistic and emphasizing too much on elaborate celebrations and funerals which he felt were detrimental to the livelihood and productivity of common people. He managed to attract a large following during his lifetime which rivaled that of Confucius. His followers—mostly technicians and craftspeople—were organized in a disciplined order that studied both Mozi's philosophical and technical writings. According to some accounts of the popular understanding of Mozi at the time, he had been hailed by many as the greatest hero to come from Henan. His passion was said to be for the good of the people, without concern for personal gain or even for his own life or death. His tireless contribution to society was praised by many, including Confucius' disciple Mencius. Mencius wrote in Jinxin (Chinese: 孟子盡心; pinyin: Mengzi Jinxin) that Mozi believed in love for all mankind. As long as something benefits mankind, Mozi will pursue it even if it means hurting his head or his feet. Zhang Tai Yan said that in terms of moral virtue, even Confucius and Laozi cannot compare to Mozi...."

"...Mozi's moral teachings emphasized introspection, self-reflection and authenticity, rather than obedience to ritual. He observed that we often learn about the world through adversity ("Embracing Scholars" in Mozi). By reflecting on one's own successes and failures, one attains true self-knowledge rather than mere conformity to ritual ("Refining Self" in Mozi). Mozi exhorted people to lead a life of asceticism and self-restraint, renouncing both material and spiritual extravagance."

"...Furthermore, for Mozi the will of Heaven (天, tiān) was that people should love one another, and that mutual love by all would bring benefit to all. Therefore, it was in everyone's interest that they love others "as they love themselves". Heaven should be respected because failing to do so would subject one to punishment. For Mozi, Heaven was not the "amoral", mystical nature of the Taoists. Rather, it was a benevolent, moral force that rewarded good and punished evil. Similar in some ways to the Abrahamic religions, Mozi believed that all living things live in a realm ruled by Heaven, and Heaven has a will which is independent from and higher than the will of man. Thus he writes that "Universal love is the Way of Heaven", since "Heaven nourishes and sustains all life without regard to status." ("Laws and Customs" in Mozi) Mozi's ideal of government, which advocated a meritocracy based on talent rather than background, also followed his idea of Heaven."

The main concept is that Mozi, (who strangely was carpenter in his life, and came into teaching this aspect of love in the similar manner as Jesus) had stated the support of the second commandment in the Bible, which is to "Love thy neighbor as you love yourself". Although, this concept was originlly towards the neighbor aspect, it became universal to include all of mankind. I never really heard of him until reading the story of Zhurong, but it's interesting as his name is similar to Moses, and his life is "somewhat" similar to Jesus.

The real Jesus had stated the importance of the "two greatest commandments", and why it matters to the concept of the "Kingdom of Heaven". When Jesus had mentioned in John 3:5 "Truly, truly, I say to you, unless one is born of water and the Spirit he cannot enter into the kingdom of God." I find this to be based on the Energetic apsect that comes from yourself (as your body, your mind, and your actions, is the Kingdom of Heaven, and as well the Kingdom of hell, based on what you do to yourself and others).

The term "Born again" is viewed differently from the Christian, however, I see this as understanding oneself, that you are awakened to a newer self, or the better self by learning about yourself. This is based on teh real Jesus' teachings. A person can say that they are born again and go to Church everyday, and yet, not know the truth about what's being worshiped. Even if that person is sincere in what he or she does, they have to eventually find out the truth by questioning, as this is merely the "first step" to understanding what is "really" going on. It took a while for me to understand this, but I will tell the reader that all of this information is not a coincidence.

If a person wants to know what is going on, then ask the true Spirit for guidance and understanding, then that person will get "red pilled" to the bitter end. The real Jesus was not for this world because he knew the actions and the mind of the People, to even the identity  of the "Prince" that controls this world, in which has nothing in him. He clearly gave a warning about the deception of the enemy, but that is up to the individual to be "guided". That I find is what the term "born again" is, as you are brought into a higher level of understand than your previous state of mind.