Pagan Origin of the Christian Communion Ceremony and the Days of the Week. Jorma Jyrkkanen. 2022-01-30

Where the Blood and Body of Christ Ritual Communion Originated. Jorma Jyrkkanen. 2022-01-30 The Aesir religion was integrated into Christianity by mimicking Killing a King at mid winter, collecting the blood and drinking it. The wine and tablet are ritual body and blood of the King ie Christ. The other compromise was to name the days of the week after the Norse Gods. Montag is Moon day, Tuesday is Tyrs Tag, Wednesday is Wodens Tag, Thursday is Thors Tag, Friday is Freyas Tag, Saturday is Saturns Tag, Sunday is Suns Tag. Christian Churches were built on top of Sacred Pagan sites. The Scoundrel who did most of this was the Holy Roman Emporer Charlemaine. People converted or were decapitated.

The Gods of Finland; Gods of Nature. 2022-01-25 Jorma Jyrkkanen

Mielikki is the Finnish Goddess of the Hunt, Like Tapio to be Treated with Great Reverence Mielikki or Mimerkki (“Fortune Maiden”), or Aninka (“Graceful Darling”), is the Finnish goddess of the hunt. Tapio, King of the Forest, is her consort. Nyrikki the god of the hunt is her son; and Tuulikki (Simasuu, Tellervo), goddess of cattle and wild beasts, is her daughter. There are mountains on the planet Venus named Mielikki Mons after her, and Tuulikki Mons after her daughter. Mielikki’s beauty was like a blaze of Glory such that the human gaze could not withstand it, so that often when she strode upon the earth, she hid her glory within a grey cloak and cowl. I met her Daughter at a Station between Helsinki and Turku in 2018 in May. Hunters and gatherers offered Mielikki praise, songs, tiny amulets of precious metal, or honey, to insure successful hunts whether for elk, small game, fowl, mushrooms, roots, or berries. She was a goddess of medicinal herbs, and of healing whomever is injured in her realm, whether human or animal. She heals the paws of creatures liberated from traps As with many a divine Huntress, the bear is foremost among her animals, and she herself the Great Mother Bear. Hukkatar the Divine She-Wolf The Finnish goddess Hukkatar (literally “Wolf Star”) has the titles “the Divine She-wolf” or “Lady of Wolves.” When taking the appearance of a human woman, she is usually clad in green and has with her a silver dagger. Her hair is blonde and grows longer with each season, shorn short each winter. She sometimes has two faces, one that shows by day, the other by night. She is a virgin sworn never to bear achildren. She is a healer, warrior, and defender of all that runs free. She is an assistant to Mielikki the Bear-goddess and Lady of the Forest, and to Akka the Earthmother. As a figure of medieval epic or nationalist poetry, whether or not Hukkatar was worshipped in greater antiquity is debated. She may be the same as, or overlaps with, the Lapland goddess Louhi (Louhetar, Laviatar, Lowyatar, Louhetar, etc), a name alluding to shamanistic trance. She is a Moon- and Wolf-goddess with authority over shamanism, and a warrior-protectress of the dead. She withdraws to the underworld by day, where she is Queen of Desolation and Decay. Louhetar is villainous in the Kalevala. She is a blind swordswoman of great strength and power. Though she did not wish to bear children, she was secretly impregnated by the wind, and gave birth to nine sons as to a litter of wolves; they were demons of nine terrible diseases. The name of Louhetar is recited in spells to cast out these demons of sickness, obedient as they are to their mother. Her granddaughter is Syöjätär the Devourer, Ogress of Sea Serpents. Akka Earth Mother An asteeroid of the Apollo Group. This minor planet was named after Akka from Finnish mythology. She is the Earth’s mother and the goddess of harvest and personifies love, agriculture and femininity. Akka is the wife of the principal sky deity Ukko, after whom the minor planet 2020 Ukko is named.[2] The official naming citation was published by the Minor Planet Center on 24 July 2002 Tapio, King of the Forest TAPIO Oh Tapio, King of the Forest, accept these offerings set on your Table Take this bread made from the three ears of rye, in the dew of your kingdom Take this holy ale brewed from the water of your spring made from the three ears of rye Now bless these weapons of mine as I lay them here before you on your holy Table A hunter`s prayer to Tapio Tapio, King of the wilderness, appease me Master of the animals, comply with my wishes Take me to the hillock with your hare give me my kill Tapio was one of the major gods of the ancient Finns. Tapiola, the woods, was his kingdom. He was the god of hunters and hunting and master of the spirits of the woods. Hunting was an essential activity in those days and it practically kept people alive. So the role of Tapio was very prominent. Tapio could bring the game to you -or take it away. You were a guest in his woods and hunted HIS animals. The forest was the home of Tapio and as such a sacred place. His animals were also sacred, before and after the kill. To ensure the favour of Tapio offerings were made. For this purpose there were special places in the wood called Tapion pöyta, the Table of Tapio. This was sometimes the stump of a large tree but more typically a short and bushy spruce with all the branches pointing evenly downwards and with a flat, table-like top. On the “table” special offerings were laid which included some of the hunted prey. The cattle breeder could also place offerings to Tapio since his cattle grazed freely in Tapio’s woods. There were many members of Tapio’s family. His wife was Mielikki to whom hunters turned when hunting lesser game. Animals also had their own guardian spirits. Loaus was the spirit of the elk and Lyydikki the spirit of the deer. The bear also had a powerful spirit of his own, Hongotar, and the bear cult was very important in those days. You can read more on this topic in a separate article. Ahti God of the Waters AHTI Amenable Ahti, king of Ahtola, give your blessing to this tackle Take this offering as we go to the sea Bring up your fishes from the deep. And bring the seal to our hunters. Amenable Ahti, bearded king of the waters, master of the sea Upon you we call weaving our nets, casting our seine upon you we call sharpening our harpoons You can raise the fish, you can bring the seal You, the golden king of the sea in a gown of foam Mielikki, you lady of the rocks! Ahti, you master of the deep, king of the sea! Mielikki, lady of the woods, ahti of the forest, queen of the wilderness! You caused my sores, now grant the cure Take the devil from me! There is your home, in the depth of nine seas beyond the great bank, in the darkness of the north, in the mossy morass, in the sparkling spring I took water from the spring Now cleanse me from the evil, wash me clean from my sores. The god Ahti (or Nahti) was foremost the progenitor of the seal. He was the god of fishermen and seal hunters. As did many other gods, Ahti also had multiple roles. To him were addressed healing incantations. The translation above is a prayer addressed both to him and to a forest goddess called Mielikki. Water from springs had Ahti`s healing power and was used as a remedy for various diseases. Ahti had the form of a bearded man with a gown of foam. He resembled the seal or walrus. He was also the father of fishes and as such could move them by his will- into nets or away from them. Ahti and his wife Vellamo lived in their watery kingdom called Ahtola. More recently Ahti also had the form of a horse and as such was called Näkki. This character was malevolent and children were often warned of him. “Don`t go to the shore or Näkki will take you!”. The names Ahti,Nahti and Näkki were of same origin. Another of Ahti’s roles was as the god of material wealth (Golden king of the woods). Ilmarinen a Very Ancient God of the Finnish Peoples ILMARINEN Ilmarinen, forger of the sky and ground, master of the winds be with us as we set sail on this perilous journey You can raise the wind, you can calm the storm Give us good wind, spare us from your tempest Ilmarinen, eternal blacksmith in the sky You made the copper sky with stars so bright Now, with your wind and by your stars take us safely beyond this sea There was born the Blacksmith Ilmarinen Brought forth in the dark of night raised in the same darkness. They knew not how to call him Father called him Ilmori, mother Armo and sisters Sotijalko. With the morning light to the smithy he went From his mighty shirt the smithy was made and with his arms was the iron bent. Ilmarinen is a very ancient deity of the Fenno-Ugric peoples and also the primeval god of the Finns. Ilmarinen had many functions. He was the ruler of the winds and thence the god of travellers. In Finnish the word ilma still means weather. Ilmarinen was also the creator, the mighty forger and Smith of the universe. He Brought Iron Work to Scandinavia, Kvaenland As such he is also known in the epic Kalevala. Ilmarinen was worshipped among various Fenno-Ugric peoples who gave him slightly different names. The Votyaks called him Inmar and gave him titles like: Heavenly, the Supremacistme God, the Creator. The Lapps also had a similar god called Ilmaris who was the god of storm. He was often depicted on the drums of the shamans. Later in the Kalevala Ilmarinen had more the character of an ancient cultural hero than a god. He was the divine forger of the Sampo, a mythical cornucopia over which wars were waged. He was also the deity in ancient myth-poems like the Origin of Fire and the Origin of Iron. In these myths and also in the Kalevala, Ilmarinen’s primary role is that of the divine black-smith, eternal forger in the sky. Tursas. This God is Trouble. TURSAS the God of WAR Eternal Turso drawer of arrows causer of sores arise from the sea take these weapons gather these spears The god Tursas is a very ancient and also a very manifold deity. There are many other varieties from his name: Iki-Turso (Eternal Turso), Turisas, Turras etc. Some scholars have equated his name with the Scandinavian word thurs meaning giant. The character of Tursas is always malovelent. He has a dualistic function although this can be explained when looking closely at his nature. First of all Tursas is always connected to water and the beach. He is the Lord of the Sea Shore with often a bearded figure of a walrus. He is the raiser of the water causing misfortune and accidents. In this character he was often seen as the son of the devil. Tursas has a very prominent role in the Spell of the Projectiles and the Spell of the Nine Diseases and these are the functions by which we can explain his role as the War God. The spell Origin of the Projectiles tells how the first concrete and metaphorical arrows were made through the initial action of Tursas thus connecting him to weapons and war. In the spell Origin of the Nine Diseases Tursas is often the father of the demons. The Lady of the North (i.e. The lady of the Land of the Dead) is made pregnant by him in the sea. This is why Tursas was often regarded as the Demon of Diseases. In these functions Tursas was connected to arrows and misfortunes like war and this made him the God of the War. As the War God Tursas also had a prominent role of the Demon of the Wound Fever. The symbol of Tursas was an image of four arrows, The Heart of Tursas (see the picture below). This was used as a powerful symbol on various objects. Vainamoinen the God with the Magic Box. My Guitar Sings his Magic. VÄINÄMÖINEN The character of Väinämöinen has multiple layers as is so typical of the many mythical heroes of the ancient North. Actually the core of his character may be very hard to define. To a casual reader of the old Finnish poems he appears as an old hero doing many brave tasks like bringing back Sampo from the North. Also when confronted with young Joukahainen, another mythical hero with somewhat more earthly characters, Väinämöinen casts him into a bog with a magic chant and as a price for Joukahainen`s freedom wants his sister! What an undivine wish! Väinämöinen also makes the first kantele, an ancient Finnish harp, using bones of a giant pike and hair of a maiden. This is very significant since kantele was the instrument used with chanting rhymes and spells. What makes things complicated is Kalevala, the collection of the ancient poems. We must bear in mind that the modern Kalevala reflects the personal view of Lönnrot . The old mythical poems of Finland are the largest in volume in the world So Lönnrot had a very complicated job collecting, editing and connecting them into a coherent story. Lönnrot also had in his mind an idea of a volume that would be in harmony with the other mythologies of the world and especially those of the Far East. That is why other, controversial opinions have emerged as comes to the sequence and also contents of the poems, and especially the creation-poems and the influence of Väinämöinen in them. In Lönnrot`s Kalevala Väinämöinen plays the role of an eternal sage, a hero of the ancient Finnish people. In the beginning of Kalevala the Maiden of the Air creates the universe and then gives birth to Väinämöinen. However, this version of Lönnrot`s has been challenged by later scholars. See here. In the original old poems Väinämöinen is the creator of the Universe. While floating in the primaeval sea Väinämöinen creates the land and finally ends up in the mythical shore of the North where the idea of Sampo is also aroused. He is the first consciousness, the first power of will in the universe. See the Creation Myth. Väinämöinen is also the cause of the Blood Flood which has been seen as the first sacrifice, the sign of a fresh start, union of all the mankind. By stopping the blood flow Väinämöinen initiates the Cosmos out of Chaos, brings Order in the Universe. The most interesting aspect however is the chanting duel of Väinämöinen and Joukahainen. The two gods meet riding on a narrow path and neither wants to give way. So Joukahainen challenges Väinämöinen with the eager of youth and limitless self-confidence. The battle is waged by chanting magical songs and, as a consequence, Joukahainen finds himself in a bog. He didn`t know whom he was dealing with. This duel of two gods is a very ancient and fundamental theme in mythology. The scene can be seen as a concrete road or a metaphorical Road above the primaeval sea. In the mythical, heavenly Road the ride of the two gods is first parallel but becomes then separated and finally facing each other. This theme of two gods confronting each other was popular as an ornament in various objects. The ride has been seen to start from the sun, which is the source of all life. The falling of Joukahainen can be seen as the Origin of the Matter, the first step in bringing order into Chaos. So the role of Väinämöinen in this interpretation is a very fundamental one. Joukahainen does not accept his defeat and searches for revenge. He shoots an arrow to Väinämöinen who falls into the sea and while floating there creates the lands and finally ends up in the North. The succession of events differs thus from Kalevala. In this interpretation of the Duel Myth the floating of Väinämöinen in the sea can be seen as a consequence to the first spark of Order in the Chaos. In the end of Kalevala Väinämöinen retreats, defeated by the Christianity. But in his last words he woes to come back some day: Let the time pass, let days go and needed will I be again, needed will I be, longed for, looked for To forge the New Sampo, to make the New Kantele to move the new moon, to change a new day To hear and Ode I composed to Vainamoinen go to Jormawankenobe on Youtube. You will also find the Horse Bells of Leninkainen and Demigod and a very tricky fellow. Jorma Tags: Finland, Gods, Kalevalan Aiga, Suomi Posted in Uncategorized | Leave a Comment »

Substances that MAY damage your mitchondria and mitochondrial safety analysis. 2022-01-08. Jorma Jyrkkanen.

Eating A LOT OF plants HIGH IN oxalic acid MAY damage your mitochondria and affect your heart and other effects. Mitochondria energize your heart. Other substances can as well including antibiotics, pesticides, spike proteins and these following substances. DRUGS-INDUCED MITOCHONDRIAL AND MTDNA TOXICITY Redox Biology, Volume 15, May 2018, Pages 207-215 Oxalate induces mitochondrial dysfunction and disrupts redox homeostasis in a human monocyte derived cell line (These plants contain oxalic acid: Image result for Plant foods with oxalic acid: Vegetables; spinach, chard, potatoes, beets, turnips, yams, okra, carrots. Legumes: navy beans, fava beans, kidney beans, refried beans. Nuts: almonds, walnuts, pistachios, macadamia nuts, cashews. Seeds: sunflower seeds, pumpkin seeds. AMOUNT MATTERS.THIS MUST BE DETERMINED EXPERIMENTALLY IN LIGHT OF CONSIDERATIONS OF ALL RELATED RISK FACTORS EXPOSURE. Authors Mikita Patela, Vidhush Yarlagaddaa, Oreoluwa Adedoyinb Vikram Sainic Dean G.Assimosa Ross P.Holmes a Tanecia Mitchella {See also Drugs besides the pesticides I have already published on and the antibiotics and covid infection effects}. Meyer JN, Leung MC, Rooney JP, et al. Mitochondria as a target of environmental toxicants. Toxicol Sci. 2013;134(1):1-17. doi:10.1093/toxsci/kft102 Drugs Can Cause Many Off-Target Mitochondrial Effects Recognition that mitochondrial toxicity is a key “off-target” effect of many drugs is also a relatively recent development. Drugs have now been identified that inhibit and uncouple the ETC; inhibit mitochondrial transport pathways, fatty acid oxidation or uptake, the citric acid cycle, mtDNA replication, and mitochondrial protein synthesis (a common mode of toxicity of antibiotics that target bacterial ribosomes, to which mitochondrial ribosomes are similar due to mitochondria’s evolutionary origins); generate (or exacerbate generation of) ROS; and more (Begriche et al., 2011; Cohen, 2010; Dykens and Will, 2007; Kovacic et al., 2005; Mehta et al., 2008; Neustadt and Pieczenik, 2008; Pacheu-Grau et al., 2010; Rowe et al., 2001). One well-studied example is adriamycin (doxorubicin), a chemotherapeutic whose clinical use is limited by the fact that it also causes irreversible and cumulative cardiomyopathy (Wallace, 2007). It appears to act largely by poisoning mitochondria, both via redox cycling to generate ROS and by inhibiting ATP production via uncoupling of oxidative phosphorylation. Although its antineoplastic function is largely a result of DNA intercalation and topoisomerase II inhibition in the nucleus, a substantial amount reaches mitochondria, where it has a high binding affinity for cardiolipin, a lipid found only in the mitochondrial inner membrane (Mustonen and Kinnunen, 1993). Another example is the nucleoside reverse transcriptase inhibitors (NRTIs) that are used to combat human immunodeficiency virus (HIV) infection. NRTIs act by inhibiting the reverse transcriptase activity required for viral replication. They have been highly successful in treating adults and in preventing transmission of HIV from pregnant mothers to their children, but unfortunately many NRTIs also inhibit the mtDNA polymerase γ. This has resulted mtDNA depletion- and mutation-mediated mitochondrial toxicity, and even death, in patients and in animal models (Benhammou et al., 2007; Blanche et al., 1999; Chan, 2007; Claessens et al., 2003; Divi et al., 2010; Kohler and Lewis, 2007). Similar effects have been observed with nucleoside analogs intended for other viruses as well (McKenzie et al., 1995). Thus, chemicals that damage mtDNA or alter its copy number can have very serious health consequences. Such toxicities have led to failed clinical trials, “Black Box” warnings and withdrawal of drugs from the market, and have driven the pharmaceutical industry to develop better methods for detection of drug-induced mitochondrial dysfunction (Begriche et al., 2011; Dykens et al., 2007; Marroquin et al., 2007; Nadanaciva et al., 2009; Pereira et al., 2009). Mitochondrial safety analysis for drug development https://www.nadcro.com/mitochondrial-toxicity-analysis-service.html?gclid=EAIaIQobChMIuJrvqPmn9QIVUR6tBh2cnQBkEAMYAiAAEgLqPPD_BwE