Now, just to recap, since learning about who the real god of the Ayrans are and how they connect to the Chinese and Indian people, then things started to come together. Based from the "Galactic Warfare series", it's been revealed that the God of fire that took the people, or rather the Ancestors of the Chinese is none other than what the Christians called "Michael the Archangel". The puzzle pieces are being put together.
Now, Michael the Archangel isn't what the Christians have been detailing, and of course, there is little information in Biblical sources. What's ideal is that Michael is generally shown to have red hair, and based from connecting him to being Azazil or Iblis of the Jinn race (as Islamic stories detail), it turns out that this Angel is Red Horn of the American Indians, and Agni of the Brahmins. Now, people think Michael is based on Christianity and the Cross, however it's shown that wouldn't be true for these symbols actually go back to the Dagon. This is further detailed in the "The Lord of Sirius series", as I detail how the Gods came down and had greatly influenced mankid on Earth. This is the "Intervention theory" that has been talked about from Occultist and even Scientist (who are trying to detail the truth).
This is basically the religion of the worship to the black Gods, however, when the Aryans came into the land it's shown that they started to intermingle their practices with the original inhabitants. This became a problem as I had to sift through the Rig Vedas and how there were changes to these books, images and stories.
This Chapter will be kept short and to the point, but I want to address that after looking at these Chinese Myths, I find that these apparent stories of Ancestors are just based on the great battle of the Gods. They got into Buddhism with is a religion practiced by the original inhabitants and started to mingle the Brahmin culture to them, when that was never the case.
Now, based on understanding the term "Shang-di", would detail the name to mean "Highest Deity" or "Highest God". In the Chapter "The Real Aryans 2", I detail how the Tablet to Host the name of the Spiritual God. This was confirmed again in Sir Godfrey Higgin's book "The Anacalypsis", detailing Marco Polo's encounter and description of the Tablet dedicated to the apparent Spiritual God.
Now, there are some Documentaries detailing on the Chinese worshiping just one God (as "Shang-di" and the "Temple Heaven"). And this is somewhat true, however, even watching these shows tend to be obscure, as they stop connecting the Chinese to the God of the Bible. It's true as the Chinese would do animal sacrifices to God that is called "Shang-ti", but it's still towards the God of fire (AGNI). So, I provided evidence based from the Japanese and Brahman connections to the God of the Bible to being AGNI Himself, and not just some invincible spiritual God that the Documentary would state. It seems that even from the Christian perspective, they fail to understand that the Chinese are the Aryans (writtened down as Israelites) in the Bible, and everything that was stated in Godfrey Higgin's book is true. Now they just call it "Hall of prayer for Harvest", without detailing the truth about the Tablet itself.
Now, based on Marco Polo's encounter with the Tablet, he states that the Chinese only commissioned to the "Spiritual God" for health of mind and body. I's shown that this applies to the everliving energy as "Chi", "Prana", and "Vril" leading to the Yogic perspective of understanding oneself and the Spirit that exist in all life. Now, based on the animal sacrifices that the Chinese would do, is shown to be done towards the God of fire of the Aryans. It states in the Bible that the God of fire would lead the people into the lands that has been prepared for them.
Now, based from the Wiki states this on "Temple of Heaven": "The Temple of Heaven (Chinese: 天坛; pinyin: Tiāntán) is an imperial complex of religious buildings situated in the southeastern part of central Beijing. The complex was visited by the Emperors of the Ming and Qing dynasties for annual ceremonies of prayer to Heaven for a good harvest. The Temple of Heaven was inscribed as a World Heritage site in 1998 and was described as "a masterpiece of architecture and landscape design which simply and graphically illustrates a cosmogony of great importance for the evolution of one of the world's great civilizations..." as the "symbolic layout and design of the Temple of Heaven had a profound influence on architecture and planning in the Far East over many centuries."
Ceremony: "In ancient China, the Emperor of China was regarded as the Son of Heaven, who administered earthly matters on behalf of, and representing, heavenly authority. To be seen to be showing respect to the source of his authority, in the form of sacrifices to heaven, was extremely important. The temple was built for these ceremonies, mostly comprising prayers for good harvests."
"Twice a year the Emperor and all his retinue would move from the Forbidden City through Beijing to encamp within the complex, wearing special robes and abstaining from eating meat. No ordinary Chinese was allowed to view this procession or the following ceremony. In the temple complex the Emperor would personally pray to Heaven for good harvests. The highpoint of the ceremony at the winter solstice was performed by the Emperor on the Earthly Mount. The ceremony had to be perfectly completed; it was widely held that the smallest of mistakes would constitute a bad omen for the whole nation in the coming year."
Symbols: "Earth was represented by a square and Heaven by a circle; several features of the temple complex symbolize the connection of Heaven and Earth, of circle and square. The whole temple complex is surrounded by two cordons of walls; the outer wall has a taller, semi-circular northern end, representing Heaven, and a shorter, rectangular southern end, representing the Earth."
"Both the Hall of Prayer for Good Harvests and the Circular Mound Altar are round, each standing on a square yard, again representing Heaven and Earth. The number nine represents the Emperor and is evident in the design of the Circular Mound Altar: a single round marmor plate is surrounded by a ring of nine plates, then a ring of 18 plates, and so on for a total of nine surrounding rings, the outermost having 9×9 plates. The Hall of Prayer for Good Harvests has four inner, twelve middle and twelve outer pillars, representing the four seasons, twelve months and twelve traditional Chinese hours respectively."
"Combined, the twelve middle and twelve outer pillars represent the traditional solar terms. All the buildings within the Temple have special dark blue roof tiles, representing the Heaven. The Seven-Star Stone Group, east of the Hall of Prayer for Good Harvest, represents the seven peaks of Taishan Mountain, a place of Heaven worship in classical China. There are four main supportive, dragon pillars each representing a season. The structure, held up by these dragons, imitates the style of an ancient Chinese royal palace. Twelve inner pillars symbolize the lunar months, and it is thought that the twelve outer pillars refer to the 12 two-hour periods of the day."
Now, when putting in "Shang-ti", there is an image of a man with a sword. Based from the Wiki states this: "Shangdi (Chinese: 上帝; pinyin: Shàngdì; Wade–Giles: Shang Ti), also written simply, "Emperor" (Chinese: 帝; pinyin: Dì), is the Chinese term for "Supreme Deity" or "Highest Deity" in the theology of the classical texts, especially deriving from Shang theology and finding an equivalent in the later Tian ("Heaven" or "Great Whole") of Zhou theology."
"Although in Chinese religion the usage of "Tian" to refer to the absolute God of the universe is predominant, "Shangdi" continues to be used in a variety of traditions, including certain philosophical schools, certain strains of Confucianism, some Chinese salvationist religions (notably Yiguandao) and Chinese Protestant Christianity."
"In addition, it is common to use such term among contemporary Chinese (both mainland and overseas) and East Asian religious and secular societies, typically for a singular universal deity and a non-religion translation for God in Abrahamic religions."
"Shang Di" is the pinyin romanization of two Chinese characters. The first – 上, Shàng – means "high", "highest", "first", "primordial"; the second – 帝, Dì – is typically considered as shorthand for huangdi (皇帝) in modern Chinese, the title of the emperors of China first employed by Qin Shi Huang, and is usually translated as "emperor". The word itself is derived from Three "Huang" and Five "Di", including Yellow Emperor (Huangdi 黃帝), the mythological originator of the Chinese civilization and the ancestor of the Chinese race. However, 帝 refers to the High God of Shang, thus means "deity" (manifested god), ."
"Thus, the name Shangdi should be translated as "Highest Deity", but also has the implied meaning of "Primordial Deity" or "First Deity" in Classical Chinese. The deity preceded the title and the emperors of China were named after him in their role as Tianzi, the sons of Heaven. In the classical texts the highest conception of the heavens is frequently identified with Shang Di, who is described somewhat anthropomorphically. He is also associated with the pole star. The conceptions of the Supreme Ruler (Shang Di) and of the Sublime Heavens (Huang-t'ien) afterward coalesce or absorb each other."
Shang Dynasty: "The earliest references to Shangdi are found in oracle bone inscriptions of the Shang Dynasty in the 2nd millennium BC, although the later work Classic of History claims yearly sacrifices were made to him by Emperor Shun, even before the Xia Dynasty. Shangdi was regarded as the ultimate spiritual power by the ruling elite of the Huaxia during the Shang dynasty: he was believed to control victory in battle, success or failure of harvests, weather conditions such as the floods of the Yellow River, and the fate of the kingdom."
"Shangdi seems to have ruled a hierarchy of other gods controlling nature, as well as the spirits of the deceased. These ideas were later mirrored or carried on by the Taoist Jade Emperor and his celestial bureaucracy. Shangdi was probably more transcendent than immanent, only working through lesser gods."
"Shangdi was considered too distant to be worshiped directly by ordinary mortals. Instead, the Shang kings proclaimed that Shangdi had made himself accessible through the souls of their royal ancestors, both in the legendary past and in recent generations as the departed Shang kings joined him in the afterlife. The emperors could thus successfully entreat Shangdi directly. Many of the oracle bone inscriptions record these petitions, usually praying for rain but also seeking approval from Shangdi for state action.
Zhou dynasty: "In the later Shang and Zhou dynasties, Shangdi was conflated with Heaven (天, Tiān). The Duke of Zhou justified his clan's usurpation through the concept of the Mandate of Heaven, which proposed that the protection of Shangdi was not connected to their clan membership but by their just governance. Shangdi was not just a tribal but instead an unambiguously good moral force, exercising its power according to exacting standards.[12] Shangdi's favor could thus be lost and even "inherited" by a new dynasty, provided they upheld the proper rituals. Nonetheless, the connection of many rituals with the Shang clan meant that Shang nobles continued to rule several locations (despite their rebellions) and to serve as court advisors and priests. The Duke of Zhou even created an entire ceremonial city along strict cosmological principles to house the Shang aristocracy and the nine tripods representing Huaxia sovereignty; the Shang were then charged with maintaining the Rites of Zhou."
"Likewise, the Shang's lesser houses, the shi knightly class, developed directly into the learned Confucian gentry and scholars who advised the Zhou rulers on courtly etiquette and ceremony. The Confucian classics carried on and ordered the earlier traditions, including the worship of Shangdi."
Worship: "As mentioned above, sacrifices offered to Shangdi by the king are claimed by traditional Chinese histories to predate the Xia dynasty. The surviving archaeological record shows that by the Shang, the shoulder blades of sacrificed oxen were used to send questions or communication through fire and smoke to the divine realm, a practice known as scapulimancy."
"The heat would cause the bones to crack and royal diviners would interpret the marks as Shangdi's response to the king. Inscriptions used for divination were buried into special orderly pits, while those that were for practice or records were buried in common middens after use. Under Shangdi or his later names, the deity received sacrifices from the ruler of China in every Chinese dynasty annually at a great Temple of Heaven in the imperial capital."
"Following the principles of Chinese geomancy, this would always be located in the southern quarter of the city.[note 3] During the ritual, a completely healthy bull would be slaughtered and presented as an animal sacrifice to Shangdi.[note 4] The Book of Rites states the sacrifice should occur on the "longest day" on a round-mound altar. The altar would have three tiers: the highest for Shangdi and the Son of Heaven; the second-highest for the sun and moon; and the lowest for the natural gods such as the stars, clouds, rain, wind, and thunder. It is important to note that Shangdi is never represented with either images or idols."
"Instead, in the center building of the Temple of Heaven, in a structure called the "Imperial Vault of Heaven", a "spirit tablet" (神位, shénwèi) inscribed with the name of Shangdi is stored on the throne, Huangtian Shangdi (皇天上帝). During an annual sacrifice, the emperor would carry these tablets to the north part of the Temple of Heaven, a place called the "Prayer Hall For Good Harvests", and place them on that throne."
Conflation with singular universal God: "It was during Ming and Qing dynasty, when Roman Catholicism was introduced by Jesuit Priest Matteo Ricci, that the idea of "Shangdi" started to be applied to the Christian conception of God. While initially he utilized the term Tianzhu (天主; Tiānzhǔ), lit. "The Lord of Heaven", Ricci gradually changed the translation into "Shangdi" instead. His usage of Shangdi was contested by Confucians, as they believed that the concept of Tian and "Shangdi" is different from that of Christianity's God: Zhōng Shǐ-shēng, through his books,stated that Shangdi only governs, while Christianity's God is a creator, and thus they differ."
"Ricci's translation also invited the displeasure of Dominicans and that of the Roman Curia: on March 19, 1715, Pope Clement XI released the Edict Ex Illa Die, stating that Catholics must use "Tianzhu" instead of "Shangdi" for Christianity's God. When Protestantism entered China in the middle of the 19th century, the Protestant missionaries also encountered a similar issue: some preferred the term "Shangdi", while some preferred the term Shen ("god"). A conference held in 1877 in Shanghai, discussing the translation-issue, also believed that "Shangdi" of Confucianism and the Christian concept of God are different in nature."
"However, by the 20th century, most British missionaries, some Catholics, Chinese Orthodox Christians, and Evangelicals preferred 'Shangdi' as a connection with Chinese native monotheism, with some furthering the argument by linking it with the unknown god as described in Biblical passage of Acts 17:23–31. Catholics preferred to avoid it, due to compromises with the local authority in order to do their missions, as well as fear such translation may associate the Christian God to Chinese polytheism."
"Nowadays, through the secular Chinese-language media, the Chinese word of "Shangdi" and "Tian" are frequently used to as a translation for the singular universal deity with minimal religious attachment to the Christian idea of God, while Confucians and intellectuals in contemporary mainland China and Taiwan attempt to realign the term to its original meaning. Catholics officially use the term Tianzhu, while Evangelicals typically use Shangdi and/or Shen (神, "god" or "spirit")."
Now, let's take that to note and look up "Yuanshi Tianzun" in the Wiki: "Yuanshi Tianzun (Chinese: 元始天尊; pinyin: Yuánshǐ Tīanzūn), the Celestial Venerable of the Primordial Beginning or the Primeval Lord of Heaven, is one of the highest deities of Taoism. He is one of the Three Pure Ones (Chinese: 三清; pinyin: Sānqīng) and is also known as the Jade Pure One (Chinese: 玉清; pinyin: Yùqīng). He resides in the Heaven of Jade Purity. It is believed that he came into being at the beginning of the universe as a result of the merging of pure breaths. He then created Heaven and Earth."
In Taoist mythology: "He once was the supreme administrator of Heaven, but later entrusted that task to his assistant Yuhuang, the Jade Emperor. Yuhuang took over the administrative duties of Yuanshi Tianzun and became the overseer of both Heaven and Earth. At the beginning of each age, Yuanshi Tianzun transports the Lingpao ching (or "Yuanshi Ching"), the Scriptures of the Magic Jewel, to his students (who are lesser deities), who in turn instruct mankind in the teachings of the Tao. Yuanshi Tianzun is said to be without beginning and the most supreme of all beings. He is in fact, a representation of the principle of all being. From him all things arose. He is eternal, limitless, and without form."
Worship: "Taoists claim that sacrifices offered to Yuanshi Tianzun by the king predate the Xia dynasty. The surviving archaeological record shows that by the Shang dynasty, the shoulder blades of sacrificed oxen were used to send questions or communication through fire and smoke to the divine realm, a practice known as scapulimancy. The heat would cause the bones to crack and royal diviners would interpret the marks as Yuanshi Tianzun's response to the king."
"Inscriptions used for divination were buried into special orderly pits while those that were for practice or records were buried in common middens after use.[1] Under Yuanshi Tianzun or his later names, the deity received sacrifices from the ruler of China in every Chinese dynasty annually at a great Temple of Heaven in the imperial capital. Following the principles of Chinese geomancy, this would always be located in the southern quarter of the city.[note 1] During the ritual, a completely healthy bull would be slaughtered and presented as an animal sacrifice to Yuanshi Tianzun.[note 2] The Book of Rites states the sacrifice should occur on the "longest day" on a round-mound altar."
"The altar would have three tiers: the highest for Yuanshi Tianzun and the Son of Heaven; the second-highest for the sun and moon; and the lowest for the natural gods such as the stars, clouds, rain, wind, and thunder. The ten stages of the ritual were:
Welcoming deities
Offering of jade and silk
Offering of sacrificial food
First offering of wine
Second offering of wine
Last offering of wine
Retreat of civil dancers and entry of military dancers
Performance of the military dance
Farewell to deities
Burning of sacrificial articles
"It is important to note that Yuanshi Tianzun is never represented with either images or idols. Instead, in the center building of the Temple of Heaven, in a structure called the "Imperial Vault of Heaven", a "spirit tablet" (神位, or shénwèi) inscribed with the name of Yuanshi Tianzun is stored on the throne, Huangtian Shangdi (皇天上帝). During an annual sacrifice, the emperor would carry these tablets to the north part of the Temple of Heaven, a place called the "Prayer Hall For Good Harvests", and place them on that throne."
Now, shown that in the "Shang-di" page that this Tablet is supposed to be his representation, while Yuanshi Tianzun is supposed to the representation of this tablet. They made the statement on "Huangtian Shangdi", as they are all are one and the same. Then based from the ceremonies is actually how the people would worship the God of fire. They would bring drink offerings of wine and sacrificial meats to the God of fire, as He would be called "The Kitchen God".
Now, if there weren't any images towards this God and is supposed to be represented with the tablet itself, then where does this image of Shang-di come from? When looking up this God, it's shown that there are many images of Shang-di.........
Now, let's look up "Xuanwu" on the Wiki: "Xuanwu (玄武) or Xuandi (Chinese: 玄帝; pinyin: Xuándì), also known as Zhenwu (真武) or Zhenwudadi (真武大帝 "Zhenwu Emperor"), is a powerful deity in Chinese religion, one of the higher-ranking deities in Taoism. He is revered as a powerful god, able to control the elements and capable of great magic. He is identified as the god of the north Heidi (黑帝 "Black Emperor") and is particularly revered by martial artists. He is the patron god of Hebei, Henan, Manchuria and Mongolia." "As some Han Chinese (now the modern-day Cantonese and Fujianese peoples) migrated into the south from Hebei and Henan during the Tang-Song era, Xuanwu is also widely revered in the Guangdong, Guangxi and Fujian provinces, as well as among the overseas diaspora."
"Since the usurping Yongle Emperor of the Ming dynasty claimed to receive the divine assistance of Xuanwu during his successful Jingnan Campaign against his nephew, he had a number of Taoist monasteries constructed in the Wudang Mountains of Hubei, where Xuanwu allegedly attained immortality."
"The original story One story says that Xuanwu was originally a prince of Jing Le State in northern Hebei during the time of the Yellow Emperor. As he grew up, he felt the sorrow and pain of the life of ordinary people and wanted to retire to a remote mountain for cultivation of the Tao. Qing Dynasty version Another says that Xuanwu was originally a butcher who had killed many animals unremorsefully."
"As days passed, he felt remorse for his sins and repented immediately by giving up butchery and retiring to a remote mountain for cultivation of the Tao. One day he was assisting a woman in labor, while cleaning the woman's blood stained clothes along a river, the words "Dark (or Mysterious) Heavenly Highest Deity" (玄天上帝 Xuántiān Shàngdì) appeared before him. The woman in labor turned out to be a manifestation of the goddess Guanyin."
"To redeem his sins, he dug out his own stomach and intestines and washed them in the river. The river then became dark and murky. After a while, the river flowed clear and pure once again. Unfortunately, Xuanwu lost his stomach and intestines while he was washing them in the river. The Jade Emperor was moved by his sincerity and determination to clear his sins, and made him an immortal with the title of Xuántiān Shàngdì."
"After he became an immortal, his stomach and intestines absorbed the essence of the earth. His viscera transformed into a demonic turtle and a demonic snake, who started to hurt people. No one could subdue the demonic animals. Eventually, Xuanwu returned to earth to subdue them. After defeating them, he later used them as his subordinates. Generals Wan Gong and Wan Ma Zhenwu (Xuanwu) with the two generals, and the Snake and Tortoise figures at his feet, at the Wudang Temple of Yangzhou."
"Xuanwu is sometimes portrayed with two generals standing besides him, General Wan Gong (萬公) and General Wan Ma (萬媽). The two generals are deities that handle many local issues from children's birth, medication, family matters as well as fengshui consultation."
Generally, he is shown with different origins but is always depicted as stepping on a Turtle and a serpent. Now, based on Xuanwu's origin states that he is identified as "Heidi" or the Black Emperor, to which the story of "Heidi" is the story of Azazil or Michael battling the demon and his forces.
Here states the Wiki on Heidi: "Hēidì (Chinese: 黑帝; lit. 'Black Deity') or Hēishén (黑神; 'Black God'), who is the Běidì (北帝; 'North Deity', Cantonese: Pak Tai) or Běiyuèdàdì (北岳大帝; 'Great Deity of the Northern Peak') is a deity in Chinese religion, one of the cosmological "Five Forms of the Highest Deity" (五方上帝; Wǔfāng Shàngdì). He is also identified as Zhuānxū (颛顼), today frequently worshipped as Xuánwǔ (玄武; 'Dark Warrior') or Zhēnwǔ (真武), and is associated with the essence of water and winter. His animal form is the Black Dragon and his stellar animal is the tortoise-snake. By virtue of his association with the north he has been identified and revered frequently as a representation of the supreme God of Heaven."
"Taoist myths involving the Black Deity: A Taoist title of Heidi is the "Dark (or Mysterious) Heavenly Highest Deity" (玄天上帝; Xuántiān Shàngdì). According to a myth, during the fall of the Shang the Demon King ravaged the world, so that Yuanshi Tianzun ordered the Jade Emperor to appoint Heidi as the commander of twelve heavenly legions to fight this evil. Heidi defeated the Demon King and was subsequently granted the title of Mysterious Heavenly Highest Deity. In temples dedicated to him, the bronze tortoise and serpent under the feet of his image signify that the good always prevails over evil."
Now, even though this story states the "Jade Emperor" being told by Yuanshi Tianzu, to appoint Heidi to fight the Great Demon, however I find this story correlates to the Jade Emperor himself. In the Wiki states this on the Jade Emperor:
"One of the myths describes how the Jade Emperor became the monarch of all the deities in heaven. It is one of the few myths in which the Jade Emperor really shows his power. In the beginning of time, the earth was a very difficult place to live, much harsher than it is now. People had to deal with a variety of monstrous beings, and they didn’t have many gods to protect them; in addition, many powerful demons were defying the immortals of heaven."
"The Jade Emperor was an ordinary immortal who roamed the earth helping as many people as he could. He was saddened because his powers could only ease the suffering of humans. He retreated to a mountain cave to cultivate his Tao. He passed 3,200 trials, each trial lasting about 3 million years."
"On earth at this time, a powerful, evil entity had the ambition to conquer the immortals and gods in heaven and proclaim sovereignty over the entire universe. This evil entity also went into retreat and meditation to expand its power, though later than the Jade Emperor did. He passed through 3,000 trials, each trial lasting about 3 million years. After its final trial, it felt confident that no one could defeat it. It re-entered the world and recruited an army of demons with the purpose of attacking heaven."
"The immortals, being aware of the threat, gathered themselves and prepared for war. The gods were unable to stop the powerful demon and it defeated them all. The Jade Emperor finished his cultivation during this war. When he was changing the land to make it more liveable for men and repelling a variety of monsters, he saw an evil glow radiating from heaven and knew something was amiss. He ascended and saw that the evil entity was too powerful to be stopped by the gods. He challenged it, and they fought."
"Mountains shook and rivers and seas toppled. Due to his deeper and wiser cultivation, his benevolence instead of his might, the Jade Emperor won the battle. After the evil entity was defeated, its army was scattered by the gods and immortals. Because of his noble and benevolent deeds, the gods, immortals and humans proclaimed the Jade Emperor the supreme sovereign of all."
Now, the readers should know how this story pertains to Michael the Archangel battling the Red Dragon, and how this being called "Heidi" is really Azazil the Jinn being sent by God to battle the demons and monsters. Now, it's been noted that the God of fire as "Agni" is Azazil/Iblis from the Islamic story, and in the Chinese is based on the Jade Emperor battling the demon, to Heidi to fighting the demon King. It's alos noted that the story of Sun Wukong of "Journey to the West" would be this great demon mentioned in these stories. He would also be "Red Horn" as one of the warriors being sent by the Earth maker to battle demons, Giants and other forces. Based from Credo Mutwa's Chituari challenging God for the Heavens, details this samething. This is literally the same story.
So, when I came to finding more information and how things were changed overtime on this deity, I began to see that this God called "Xuan Tian Shangti" or "Xuanwu", is based on the God of fire. The story of Xuanwu battling the demon snake and tortoise is based on Susanoo battling the Orichi dragon God. Just as I had stated on the Chinese story of Erlang Shen battling the river dragon god, is simply the same story as Set battling Osiris.
It's noted that Set would be a Protector of Ra and would slay the serpent Apep: "Set was depicted standing on the prow of Ra's barge defeating the dark serpent Apep. In some Late Period representations, such as in the Persian Period Temple of Hibis at Khargah, Set was represented in this role with afalcon's head, taking on the guise of Horus. In the Amduat, Set is described as having a key role in overcoming Apep".
The true story states that this being is Red Horn, Michael, Azazil, Iblis and Set, and is known to have "faces for ears" and red hair, to which defeats the dragon god and other entities. It's apparent that there were many changes while the original story was based on "Agni", while the other gods were put in this God's place.
Here he would be called "Zhurong" who battles the water deity "Gong Gong": "Zhurong (Chinese: 祝融), also known as Chongli (Chinese: 重黎), is an important personage in Chinese mythology and Chinese folk religion. According to the Huainanzi and the philosophical texts of Mozi and his followers, Zhurong is a god of fire and of the south. The Shanhaijing gives alternative genealogies for Zhurong, including descent from both the Yan Emperor and Yellow Emperor."
"Some sources associate Zhurong with some of the principal early and ancient myths of China, such as those of Nüwa (Nüwa Mends the Heavens), Gonggong, and the Great Flood. Chinese mythology has in the past been believed to be, at least in part, a factual recording of history. Thus, in the study of historical Chinese culture, many of the stories that have been told regarding characters and events which have been written or told of the distant past have a double tradition: one tradition which presents a more historicised and one which presents a more mythological version. This is also true in the case of Zhurong."
"In Sima Qian's Records of the Grand Historian (Shi Ji), Zhurong is portrayed as a historical person, who held the governmental office of Minister of Fire. Zhurong was said to be the son of Gaoyang (also known as Zhuanxu), a sky god. (Again, the more historicised versions of the mythology portray Zhuanxu as a historical person; in this case an "Emperor of China")."
"Gaoyang also had a son, Gun, who fathered Yu the Great. The imperial clan of the Qin Dynasty also claimed descent through Gaoyang (but not Zhurong). Zhurong was also claimed to be an ancestor to the eight lineages of the royal families of the Chu state."
Character genealogy: "One aspect of the traditional Chinese characters used in the case of Zhurong's name is that the character 融 is composed by combining the character 鬲 which refers to a ritual cauldron or tripodal vessel with three hollow legs, which is well known from archeological reports as a characteristic Chalcolithic (Late Neolithic/Early Bronze) Age feature encountered in archaeological sites in northern China."
"This character is combined with another character, 虫; which, in the case of certain other complex characters is used productively to represent words with meanings related to worms, snakes, or insects. David Hawkes makes a connection between the characters in Zhurong's name and the culture and ceramic technology in ancient China."
Mythical ancestry: "The Shanhaijing represents Zhurong as the son of a father whose name translates as "Play-with-Pots", who in turn is represented as the son of a father whose name translates as "Skillful Pot" (and is described as having a square top upon his head)."
"In "General Introduction" to the Chuci anthology, Hawkes uses these observations to bolster his speculation of a significant relationship between the archeological evidence regarding ceramic technology and the cultural background of the Chuci material."
Now, based on this segment would state Zhurong to be the son of "Zhuanxu". "Zhuanxu" was said to be the grandson of the "Yellow Emperor" Huang-di. Now, just keep that mind, because we will now dive into the Yellow Emperor story. The Wiki states on Huang-di:
"The Yellow Emperor, also known as the Yellow Thearch, or by his Chinese name Huangdi is a deity (shen) in Chinese religion, one of the legendary Chinese sovereigns and culture heroes included among the mytho-historical Three Sovereigns and Five Emperors and cosmological Five Forms of the Highest Deity (Chinese: 五方上帝; pinyin: Wǔfāng Shàngdì)." "Calculated by Jesuit missionaries on the basis of Chinese chronicles and later accepted by the twentieth-century promoters of a universal calendar starting with the Yellow Emperor, Huangdi's traditional reign dates are 2697–2597 or 2698–2598 BCE. Huangdi's cult became prominent in the late Warring States and early Han dynasty, when he was portrayed as the originator of the centralized state, as a cosmic ruler, and as a patron of esoteric arts."
"A large number of texts – such as the Huangdi Neijing, a medical classic, and the Huangdi Sijing, a group of political treatises – were thus attributed to him. Having waned in influence during most of the imperial period, in the early twentieth century Huangdi became a rallying figure for Han Chinese attempts to overthrow the rule of the Qing dynasty, which they considered foreign because its emperors were Manchu people. To this day the Yellow Emperor remains a powerful symbol within Chinese nationalism. Traditionally credited with numerous inventions and innovations – ranging from the Chinese calendar to an early form of football – the Yellow Emperor is now regarded as the initiator of Chinese culture."
Huangdi: Yellow Emperor, Yellow Thearch: "Until 221 BCE when Qin Shi Huang of the Qin dynasty coined the title huangdi (皇帝) – conventionally translated as "emperor" – to refer to himself, the character di 帝 did not refer to earthly rulers but to the highest god of the Shang dynasty (c. 1600–1046 BCE) pantheon. In the Warring States period (c. 475–221 BCE), the term di on its own could also refer to the deities associated with the five Sacred Mountains of China and colors. Huangdi (黃帝), the "yellow di", was one of the latter."
"To emphasize the religious meaning of di in pre-imperial times, historians of early China commonly translate the god's name as "Yellow Thearch" and the first emperor's title as "August Thearch", in which "thearch" refers to a godly ruler. In the late Warring States period, the Yellow Emperor was integrated into the cosmological scheme of the Five Phases, in which the color yellow represents the earth phase, the Yellow Dragon, and the center."
"The correlation of the colors in association with different dynasties was mentioned in the Lüshi Chunqiu (late 3rd century BCE), where the Yellow Emperor's reign was seen to be governed by earth. The character huang 黃 ("yellow") was often used in place of the homophonous huang 皇, which means "august" (in the sense of 'distinguished') or "radiant", giving Huangdi attributes close to those of Shangdi, the Shang supreme god." Historicity Map of tribes and tribal unions in Ancient China, including tribes of Huang Di (Yellow Emperor), Yan Di (Flame Emperor) and Chiyou The Chinese historian Sima Qian – and much Chinese historiography following him – considered the Yellow Emperor to be a more historical figure than earlier legendary figures such as Fu Xi, Nüwa, and Shennong. Sima Qian's Records of the Grand Historian begins with the Yellow Emperor, while passing over the others. Throughout most of Chinese history, the Yellow Emperor and the other ancient sages were considered to be historical figures. Their historicity started to be questioned in the 1920s by historians such as Gu Jiegang, one of the founders of the Doubting Antiquity School in China."
Historicity: "In their attempts to prove that the earliest figures of Chinese history were mythological, Gu and his followers argued that these ancient sages were originally gods who were later depicted as humans by the rationalist intellectuals of the Warring States period. Yang Kuan, a member of the same current of historiography, noted that only in the Warring States period had the Yellow Emperor started to be described as the first ruler of China. Yang thus argued that Huangdi was a later transformation of Shangdi, the supreme god of the Shang dynasty's pantheon."
"Also in the 1920s, French scholars Henri Maspero and Marcel Granet published critical studies of China's accounts of high antiquity. In his Danses et légendes de la Chine ancienne ["Dances and legends of ancient China"], for example, Granet argued that these tales were "historicized legends" that said more about the time when they were written than about the time they purported to describe."
"Most scholars now agree that the Yellow Emperor originated as a god who was later represented as a historical person. K.C. Chang sees Huangdi and other cultural heroes as "ancient religious figures" who were "euhemerized" in the late Warring States and Han periods. Historian of ancient China Mark Edward Lewis speaks of the Yellow Emperor's "earlier nature as a god", whereas Roel Sterckx, a professor at University of Cambridge, calls Huangdi a "legendary cultural hero".
Origin: "The origin of Huangdi's mythology is unclear, but historians have formulated several hypotheses about it. Yang Kuan, a member of the Doubting Antiquity School (1920s–40s), argued that the Yellow Emperor was derived from Shangdi, the highest god of the Shang dynasty."
"Yang reconstructs the etymology as follows: Shangdi 上帝 → Huang Shangdi 皇上帝 → Huangdi 皇帝 → Huangdi 黄帝, in which he claims that huang 黃 ("yellow") either was a variant Chinese character for huang 皇 ("august") or was used as a way to avoid the naming taboo for the latter. Yang's view has been criticized by Mitarai Masaru and by Michael Puett. Historian Mark Edward Lewis agrees that huang 黄 and huang 皇 were often interchangeable, but disagreeing with Yang, he claims that huang meaning "yellow" appeared first. Based on what he admits is a "novel etymology" likening huang 黄 to the phonetically close wang 尪 (the "burned shaman" in Shang rainmaking rituals), Lewis suggests that "Huang" in "Huangdi" might originally have meant "rainmaking shaman" or "rainmaking ritual."
"Citing late Warring States and early Han versions of Huangdi's myth, he further argues that the figure of the Yellow Emperor originated in ancient rain-making rituals in which Huangdi represented the power of rain and clouds, whereas his mythical rival Chiyou (or the Yan Emperor) stood for fire and drought. Also disagreeing with Yang Kuan's hypothesis, Sarah Allan finds it unlikely that such a popular myth as the Yellow Emperor's could have come from a taboo character. She argues instead that pre-Shang "history'," including the story of the Yellow Emperor, "can all be understood as a later transformation and systematization of Shang mythology."
"In her view, Huangdi was originally an unnamed "lord of the underworld" (or the "Yellow Springs"), the mythological counterpart of the Shang sky deity Shangdi. At the time, Shang rulers claimed that their mythical ancestors, identified with "the [ten] suns, birds, east, life, [and] the Lord on High" (i.e., Shangdi), had defeated an earlier people associated with "the underworld, dragons, west."
"After the Zhou dynasty overthrew the Shang dynasty in the eleventh century BCE, Zhou leaders reinterpreted Shang myths as meaning that the Shang had vanquished a real political dynasty, which was eventually named the Xia dynasty. By Han times – as seen in Sima Qian's account in the Shiji – the Yellow Emperor, who as lord of the underworld had been symbolically linked to the Xia, had become a historical ruler whose descendants were thought to have founded the Xia."
Now, let's review this important statement: "In her view, Huangdi was originally an unnamed "lord of the underworld" (or the "Yellow Springs"), the mythological counterpart of the Shang sky deity Shangdi. At the time, Shang rulers claimed that their mythical ancestors, identified with "the [ten] suns, birds, east, life, [and] the Lord on High" (i.e., Shangdi), had defeated an earlier people associated with "the underworld, dragons, west."
Now, this statement it true enough, because this is where the "Aryan invasion" takes place as the story states on the people being led by the God of fire into the lands of India and China. The original inhabitants were the black nations that were there before the Aryans came into those lands. So, based on "Huang-di" details that this deity is based on the "Lord of the Underworld" or "Dagon". This pertains to the dragon God and how this connects to the black nations that were there in those lands.
Here is an excerpt from "britannica.com" based on the term "Dasyus": "dasyu, Sanskrit dāsa (“servant”), an aboriginal people in India who were encountered by the Indo-European-speaking peoples who entered northern India about 1500 BCE. They were described by the Indo-Europeans as a dark-skinned, harsh-spoken people who worshipped the phallus. Some Western scholars who view the lingam (a Hindu votary object) as a phallic symbol have conjectured that it originated with the dasyu; others hold that this description of the dasyu may have referred to their sexual practices. The dasyu lived in fortified places from which they sent out armies. They may have been among the Shudras, or labourers, who served the three higher classes— Brahman (priests), Kshatriya (warriors), and Vaishya (merchants)—from whose ritual communion they were excluded."
Then let's see "ancientindia.co.in" detailing "Dasyus": "Dasyus Adequate evidence of the religion of the Dasyus during the long period in which they have formed an important element in the society of Ancient India is not available. The meaning of the word Dass is “A Real Man” and this has been described in the Khotanise dialect. The word “Dassa” is contained in the name of a famous Vedic kings also. Several other protagonist people in the Rig Veda also have “Dassa” in their name. Dassa also means “Heaven’s Slave” as per Rig Veda."
"These include Kings Sudasa and Grtsamadas. Dasyu is a term that could also be applied to Vedic kings. In the battle of the Ten Kings in the Rig Veda, the king Sudas calls his enemies “Dasyu” which included Vedic peoples like the Anus, Druhyus, Turvashas, and even Purus. There is also mention of Dasa Balbutha Taruksa, who was a patron of a seer and who was distinguished by his generosity. There are several hymns in the Rigveda that refer to Dasa and Aryan enemies. "
"As per Rigvedic verses, the Aryas and the Dasas stood united against their enemies. Dasyus were tree and serpent worshippers, and their principal deity was “Earth God”, to whom they offered human sacrifices till within a very recent period."
Dasyus: "They seem too to have practised all kinds of worship, as most ancient Indians used to do, in their early state of civilisation. Presumably most of the Dasyus in India, converted to Buddhism though Budha himself was an Aryan."
Now, that last part of Buddha being an Aryan is false, for the original features of the Buddha was based on the black inhabitants of the lands. Now, based on the "tree and serpent worship" that would be true for that is part of the "Grove" worship that the God of fire would speak against many times. This becomes clear that there were Dynasties that were there before the arrival of the "Aryan invasion" and their God. Then she states that this God would be the "counter-part" to the God that is deemed "Shang-di", which means this is merely Perun who rules the skies, and Veles who rules the underworld.
Now, the story of the "Yellow Emperor" Huang-di battling the "Flame Emperor" Yandi connects to the story of Michael and the Red Dragon story. In the Wiki states this on "Yan Emperor":
"The Yan Emperor (Chinese: 炎帝; pinyin: Yán Dì) or the Flame Emperor was a legendary ancient Chinese ruler in pre-dynastic times. Modern scholarship has identified the Sheep's Head Mountains (Yángtóu Shān) just north of Baoji in Shaanxi Province as his homeland and territory. A long debate has existed over whether or not the Yan Emperor was the same person as the legendary Shennong. An academic conference held in China in 2004 achieved general consensus that the Yan Emperor and Shennong were the same person."
"Another possibility is that the term "flame emperor" was a title, held by dynastic succession of tribal lords, with Shennong being known as Yandi perhaps posthumously. Accordingly, the term "flame emperors" would be generally more correct. The succession of these flame emperors, from Shennong, the first Yan Emperor, until the time of the last Yan Emperor's defeat by the Yellow Emperor, may have been some 500 years."
"No written records are known to exist from the era of Yan Emperor's reign. However, he and Shennong are mentioned in many of the classic works of ancient China. Yan literally means "flame", implying that Yan Emperor's people possibly uphold a symbol of fire as their tribal totems. K. C. Wu speculates that this appellation may be connected with the use of fire to clear the fields in slash and burn agriculture."
"In any case, it appears that agricultural innovations by Shennong and his descendants contributed to some sort of socioeconomic success that led them to style themselves as di (帝; 'emperors'), rather than hou (侯; 'lord'), as in the case of lesser tribal leaders. At this time it appears that there were only the bare beginnings of written language, and that for record keeping a system of knotting strings (perhaps similar to quipu) was in use. The Zuo Zhuan states that in 525 BC, the descendants of Yan were recognized as long having been masters of fire and having used fire in their names. Yan Emperor was known as "Emperor of the South"
(Remember the term "South", as this will connect to the Fiery bird symbolism and Zhurong)
Now, some stories would depict the Yan Emperor battling Chi-you the Bull deity, however, I find them to be one and the same. On the Wiki states this on "Chi-You": "Chiyou (蚩尤; Old Chinese (ZS): *tʰjɯ-ɢʷɯ) was a tribal leader of the Nine Li tribe (九黎) in ancient China. He is best known as a king who lost against the future Yellow Emperor during the Three Sovereigns and Five Emperors era in Chinese mythology. For the Hmong people, Chiyou was a sagacious mythical king. He has a particularly complex and controversial ancestry, as he may fall under Dongyi Miaoor even Man, depending on the source and view. Today, Chiyou is honored and worshipped as the God of War and one of the three legendary founding fathers of China."
"According to the Song dynasty history book Lushi, Chiyou's surname was Jiang (姜), and he was a descendant of Yandi. According to legend, Chiyou had a bronze head with a metal forehead. He had 4 eyes and 6 arms, wielding terrible sharp weapons in every hand, similar to a description of fangxiangshi. In some sources, Chiyou had certain features associated with various mythological bovines: his head was that of a bull with two horns, although the body was human, and his hindquarters were those of a bear. He is said to have been unbelievably fierce, and to have had 81 brothers." "Historical sources often described him as 'bold leader', as well as 'brave'. Some sources have asserted that the figure 81 should rather be associated with 81 clans in his kingdom. Chiyou knows the constellations and the ancients spells for calling upon the weather. For example, he called upon a fog to surround Huangdi and his soldiers during the Battle of Zhuolu."
"When the Yan emperor was leading his tribe and conflicts with Nine Li tribes led by Chiyou, the Yan emperor stood no chance and lost the fight. He escaped, and later ended up in Zhuolu begging for help from the Yellow Emperor. At this point the epic battle between Chiyou and the Yellow Emperor's forces began. The battle last for 10 years with Chiyou having the upper hand. During the Battle of Zhuolu, Chiyou breathed out a thick fog and obscured the sunlight. The battle dragged on for days while the emperor's side was in danger."
"Only after the Yellow Emperor invented the south-pointing chariot, did he find his way out of the battlefield. Chiyou then conjured up a heavy storm. The Yellow Emperor then called upon the drought demon Nüba (女魃), who blew away the storm clouds and cleared the battlefield."
"Chiyou and his army could not hold up, and were later killed by the Yellow Emperor. After this defeat, the Yellow Emperor is said to become the ancestor of all Huaxia. The Hmong were forced to live in the mountains and leave their Li kingdom. After Chiyou's death, it is said that it rained blood for some time." This story pertains to the battle between Michael and his angels and the Red Dragon and his angels. However, based from understanding who Michael really is, shows that it's not based on Huangdi, as there were changes regarding elements and story. Since finding the Aryans to have changed much of their old ways and mingling other cultures in, it becomes convoluted and hard to seperate them. At first I thought this story of Huangdi would be Michael, but that isn't case at all.
Here states this: "In the battle of Zhoulu, details the battle between the demon king Chiyou and the nine tribes against the Yellow Emperor’s forces which lasted 10 years. It is said that Chiyou breathed a thick heavy fog which covered the sunlight and conjured a heavy storm, but as the Yellow Emperor was assisted by another god; they were able to turn the tide of the battle thus defeating Chiyou and his forces. As the forces of Chiyou was forced to the mountains securing the victory to the Yellow Emperor, the story states that after Chiyou was defeated it rained blood for some days."
This resembles the 10-year war between the Gods and the Titans called "Titanomachy". Now, below shows that the Yellow Emperor pertains to "Saturn", while Chidi represents south and fire. Just as stated, the God called "Zhurong" is said to represent fire, and since Xuanwu and Heidi's stories are based on the legend of the fire deity battling the water deity, then it should be noted that this God pertains to fire symbolism, thus connecting to Chidi.
As apart of the five heavenly Emperors, "Heidi" is shown to be the "Dark warrior" of the north, associated with water, winter, Mercury and is frequently revered as the supreme God of Heaven. (black dragon)
Then there is "Cangdi" who is known as the "Duke of the woods" who is associated with the east, wood, spring, Jupiter and is a fertility deity. (blue green dragon) This would resemble Shiva as he is the god of the pillar, and his wife Bixia as Kali. Then there is Baidi the white god who is associated with the west, metal, Autumn, and Venus. (white dragon)
Then there is "Huangdi" who represents the yellow dragon, August, Leo and Saturn. He is known as the Sun God and the four faced Creator. He is said to be the son of the virgin woman who comes out as the God of lightning and thunder. (Sounds familar?) This is the story of Buddha as "Thoth" being born in the same manner. Now, there is a movie on Youtube called "Xuan Tian Shang-di" or "Legend of Shang-di", as this details a God being born from a woman who couldn't get pregnant, and comes to live as a man on Earth. This is remiscent to the story of Vishnu becoming "Krishna" and God becoming "Jesus Christ". This is the story of "Huang-di" as Thoth or Hermes.
Then the last is Chidi as Yandi the red deity, who represents the south, fire, agriculture, science, craft, medicinal herbs and Mars. He is depicted as the Red dragon and the fiery phoenix.
Let's see some of the excerpt in "The Anacalypsis" and further prove this.
Chapter VOLUME I - BOOK V - CHAPTER VII: "The forgeries of the early Christians are so numerous as to be almost incredible; but they bear no proportion to what, if we are to believe Mr. Bentley, has been taking place in India in modern times. … Buddha is allowed by Mr. Bentley to have been long previous to Cristna, and he is evidently the same as Cristna, which can only arise from his being the sun in an earlier period."
"This identity with Mercury and Woden, the Budvar day, the Maia mother of Mercury and Buddha, the Maturea in India and Egypt, the two Elephantas with their Cristnas, and the destroying tyrant of the gospel history in that of the Eastern, the Samaneans of Clemens Alexandrinus, and many other circumstances, unite to prove that something must be wrong in the principle of Mr. Bentley's very learned and abstruse calculations. As I have said before, the fact of Cristna being found in Egypt by the seapoys of itself decides the question."
"Mr. Bentley has observed, that Hermes was the son of Osiris and Maia, and that Mercury was the son of Jupiter and Maia; that Buddha was also the son of Maia, and was the same as Mercury, and that his name meant WISE or WISDOM.* He allows** that the image of Siva, is generally accompanied with a Bull to indicate the commencement of the year from the sign Taurus, or first of May."
"He says that Sura in Sanscrit means light, and Asura means darkness. This is evidently the Surya, and 9: sr, Osiris. Mr. Bentley also shews that the Hindoo mansions of the moon were originally 28 not 27 in number.*** Coming from Mr. Bentley, my opponent, these are all important admissions—strongly supporting my system.... 1813, Krishna was contemporary with Yoodhisht' hira (see the Geeta), and the epoch of Yoodhisht' hira's birth was the year 2536 of the Cali Yug of the present astronomers, or about 575 years before the Christian era."
"The fact of Cristna's living more than 500 years before Christ at once disposes of all the nonsense, both oral and written, about the history of Cristna being copied from that of Christ. … Mr. Bentley's admission opens the door to my theory, that renewed incarnations of the same persons were believed to have taken place, and indeed nearly prove the truth of it respecting them : for we have here one Cristna about 600 years before Christ, and another Cristna about 600 years after him. Here we have three persons of the same name in the world, at three very peculiar epochas—Cristna about 600 B.C., Christ himself at the end of this 600, and Cristna 600 years afterward."
Then in VOLUME I - BOOK V - CHAPTER VIII states: "Page 253 In the various accounts which different authors have given us respecting Buddha, I perceive but one plausible objection to the theory which I have proposed of his being the Sun in Taurus, as all allow that he was the Sun; and that is, the difficulty of accounting for the Cristna of the Brahmins having come to Egypt. That a colony did pass from India to Egypt no one can doubt, and that, too, after the rise of the name and mythos of Cristna."
"… Now, it is equally certain that the mythos did come to Italy; … The fact of the black God Cristna being found in Italy, Germany, Switzerland, and France, is of itself, independent of all other circumstances, sufficient to decide the question. How came the French and Italians to dye their own God Cristna black, before they sent icons of him to India ? How came his mother to be black ?—the black Venus, or Isis the mother, the virgin mother of divine love, of Aur or Horus, the Lux of St. John, the Regina Cœli, treading, in the sphere, on the head of the serpent—all marks of the Jesus of Bethlehem—of the temple of the sun, or of Ceres, but not of Jesus of Nazareth...."
"Page 255 The reader will recollect what was said in the first chapter respecting the two Ethiopias—the opinion of Sir W. Jones and Mr. Maurice, that a nation of blacks formerly ruled over all Asia, and the other circumstances where the black colour occurred in various ways : … May not this nation have been a nation of black Buddhists ? May not the peaceable religion of the curly-headed Buddha have pervaded and kept in peace for many generations, of which we have no history, the whole of Asia ?"
"… Why should not a nation have ruled all Asia in peace, as the Chinese have done their empire, for several thousand years ? If these were Jain Buddhists, their propensity to propagate their doctrine, so different from the practice of the Brahmins, easily shews why it was carried to the extremest West, and why it was found in Britain. But if they were the first people, the Celts, for instance, as I believe they were, and their religion the first, it would of course go with them."
"Buddha, the son of Máyá, is considered as the God of Justice; and the Ox, which is sacred to him, is termed Dherma. So that this epithet, like that of Buddha, is not confined to any individual or any race."* "On the contrary, we learn from the institutes of Menu, that the very birth of Brahmins is a constant incarnation of Dherma, God of Justice."
"Here I think we have a Melchizedek. In the interior of the great temple of Bali, at Maha-bali-pore, is a couch called the bed of Dherma-rajah.** This compound word translated, is Bed of the king of justice or Bed of Melchizedek. * Camb. Key, Vol. I. p.216. ** Chamber's Asiat. Researches. Page 256 … The real, true, conscientious Buddhist, must have been an exact prototype of Jesus Christ, as I shall prove, both in doctrine and practice. … "
Now, what's interesting is how some statues would show the deity doing what people may call the "devil horned" hand insignia, that is being symbolized amongst the "Rock n Roll" genre. This insiginia is said be used in Buddhism called "Karana mudra", to ward off black magic from sorcery. Based from Taoism they are shown casting this same insignia as well, and is shown to be involved in magic. I noticed that they would have Xuanwu doing this same hand insignia and see that is the portrayal from Taoism. However, Quetzalcoatl and Krishna are shown in the same hand insignia as well. You can also see "Aristotle" who is depicted as black in the Islamic version, doing the hand insignia. Based from the Bible states that the God of fire told the people not to get into the practices of sorcery and black magic, however, it's shown that they started to get into many things to which will be revealed later on. Here, the "Book of Enoch" states that witchcraft would be one of the "secrets" of Heaven given to mankind.
