The Þorrablót is an evening with dinner where participants hold speeches and recite poems, originally to honour the Norse god Thor (Þórr), whose name is taken to be associated with Þorri.
19 May: Thor’s birthday.
24 June: Commemoration day of the reconquest of the Idafield and the Idaburg by Thor.
Mid-August: Crowning of Thor as king of Atlantis (= election day, election consecration, election mass).
Mid-December: Thor’s death day.
This area later had to be reconquered by Inti Kapak Yupanki — Thor.
This reconquest, during which the honor of the day fell to Thor’s loyal weapon companions or vassals who broke in first, gave rise to this festival of the castle-burning.
In this castle-burning the matter concerns the temple or palace located on the Heaven’s mountain, to which the mountain dwellers had withdrawn after the rest of the Idafield was already in Thor’s hands.
Later Thor’s death day, which falls around mid-December, was also transferred to the Christmas festival, so that this is actually a festival in memory of a birthday and a death day.*)
Thor Heyerdahl collected a large number of examples, such as the practise of trepanation of the skull, mummification, hieroglypic writing, construction of step pyramids or the use of reed to make boats.
In Norse mythology, ongoing conflicts pitted the Aesir gods (Odin, Thor) against the Jotunn (giants) of Jotunheim, representing chaos and nature's wild forces.
Thor frequently battled frost and fire giants to protect Asgard and Midgard.
Light-ships appear in various books, notably Book of Sethantes, Book of Aph, Book of Thor, and Book of Cpenta-armij.
Oahspe: Book of Thor, Chapter III
Ashars are mentioned across various books, notably Book of Sethantes, Book of Aph, Book of Thor, and Book of Cpenta-armij.
Oahspe: Book of Thor, Chapter IV (context of spiritual order)
Appointer of Etherean Gods: Jehovih delegates authority to Etherean Gods (e.g., Sethantes, Aph, Thor) to govern Earth and its heavens, ensuring His plan unfolds through cycles (Oahspe: Book of Aph, Chapter I).
These Gods, like Thor, strengthen Jehovih’s worship by countering druj influence (Book of Thor, Chapter IV).
Efforts like Thor’s (~21,000 BCE) to counter druj influence directly serve Jehovih’s order (Book of Thor, Chapter IV).
Oahspe: Book of Thor, Chapter IV (strengthening Jehovih’s worship)
He creates all races, appoints Etherean Gods, inspires prophets, and ensures universal redemption, with His worship strengthened by efforts like Thor’s against druj influence.
Oahspe: Book of Thor, Chapter IV (context of post-flood races)
The term appears in various books, notably in contexts describing the heavenly organization established by Etherean Gods like Sethantes, Aph, and Thor.
Organizational Role: Asaphs are part of the heavenly hierarchy, working in organized groups under chiefs or marshals appointed by Gods like Sethantes or Thor.
Empathic and Gentle: Their role requires compassion, as they comfort and guide newly deceased souls, many of whom are confused or fearful after death (Oahspe: Book of Thor, Chapter III).
Delivering souls to judgment areas where they are assessed for resurrection or education (Book of Thor, Chapter III).
Thor’s Cycle (~21,000 BCE): Continue collecting souls to counter druj influence post-Aph’s flood (Book of Thor, Chapter III).
Stabilizers of Spiritual Order: By countering druj interference, asaphs support the worship of Jehovih, as their work prevents chaotic spirits from undermining Faithist communities (Oahspe: Book of Thor, Chapter IV).
Oahspe: Book of Thor, Chapter III–IV (asaphs in Thor’s cycle, countering druj influence)
Their role, active across cycles like Thor’s (~21,000 BCE), ensures souls progress toward redemption, contributing to the Kosmon Era’s awakening (143 A.K.
I’ll also clarify how they relate to the worship of Jehovih, as mentioned in the context of cycles like Thor’s (~21,000 BCE).
In the Cycle of Thor (~21,000 BCE), Thor strengthens Jehovih’s worship to counter “lingering druj influence” from earlier cycles, indicating their persistent threat (Book of Thor, Chapter IV).
The statement “Strengthens the worship of Jehovih, countering lingering druj influence” refers to efforts by Etherean Gods (e.g., Thor) or prophets to reinforce Faithism—monotheistic worship of Jehovih—against the disruptive influence of drujas.
Thor’s Cycle (~21,000 BCE): Thor reorganizes the heavens and promotes Jehovih’s worship among mortals to counteract drujas lingering from Aph’s flood (~24,000 BCE), which disrupted spiritual order (Book of Thor, Chapter IV).
Thor’s actions, such as appointing ashars (guardian angels) and delivering souls to Etherean realms, reduce this influence, ensuring Jehovih’s worship prevails (Book of Thor, Chapter III).
Spiritual Challenge: Drujas represent the ongoing challenge of maintaining spiritual purity in Oahspe’s cycles, necessitating constant divine intervention by Gods like Thor, Osire, or prophets like Moses and Elijah (Book of Cpenta-armij, Chapter IV; Book of Eskra, Chapter IV).
Oahspe: Book of Thor, Chapter III–IV (Thor’s efforts against druj influence)
Oahspe: Book of Sapha, Sethantes, Thor, Osire (context for preceding cycles)
Unlike the etherean Gods such as Sethantes, Aph, Thor, Osire, or Fragapatti—who govern heavenly dominions—Noe is tied to this cosmic position and the mortal events of that era.
As a faithful servant of Jehovih, the Creator, Fragapatti is tasked with overseeing Earth and its heavens during a significant cycle following the earlier interventions of Sethantes, Aph, Thor, and Osire.
As a “Son of Jehovih,” Fragapatti holds immense authority, tasked with reforming the spiritual and material realms in the aftermath of earlier cycles, particularly the flood orchestrated by Aph (24,000 BCE) and the interventions of Thor (21,000 BCE) and Osire (~18,000 BCE).
Fragapatti’s cycle (15,000–12,000 BCE) is a critical bridge between the early post-flood restoration efforts of Aph, Thor, and Osire and the later spiritual decline under Anuhasaj.
Preparation for Future Cycles: Before his cycle ends, Aph appoints successors, including Thor, to continue divine governance (Book of Aph, Chapter VI).
He leaves Earth with strengthened Faithist communities and a reorganized heavenly system, setting the stage for Thor’s cycle (~21,000 BCE).
Aph’s reorganization of Hored and his resurrection efforts strengthen the spiritual infrastructure established by Sethantes, paving the way for later Etherean Gods like Thor and Osire.
Why This Comparison?: The shared motif of a divinely ordained flood that reshapes the Earth makes Poseidon a strong parallel, especially given Oahspe’s reinterpretation of mythological figures (e.g., Osire/Osiris, Thor).
This sets a precedent for later Etherean Gods like Thor and Osire.
This ensures that Earth’s spiritual system is aligned with the broader cosmos, setting a model for later Gods like Aph and Thor.
His creation of the I’hin race and the heavenly kingdom of Hored sets the stage for all subsequent cycles, including those of Aph, Thor, Osire, and Noe.
His creation of the I’hin race, establishment of Hored, and initiation of resurrection set the stage for all subsequent cycles, including those of Aph, Thor, Osire, and Noe.
Description of Thor (Etherean God) in the
In the Oahspe: A New Bible, Thor is depicted as an Etherean God, a high-ranking divine being who serves Jehovih, the Creator, in the administration of the heavens and the Earth.
Unlike Anuhasaj, who is a false god driven by ambition and deception, Thor is a true and faithful servant of Jehovih, embodying wisdom, authority, and benevolence.
Below is a detailed and accurate description of Thor based on the Oahspe text:
Thor is an Etherean God, meaning he originates from the Etherean realms, the highest spiritual planes in Oahspe’s cosmology, characterized by purity and proximity to Jehovih.
For example, in the "Book of Thor, Son of Jehovih," Thor is described as the God of Earth during a cycle approximately 7,800 years before Kosmon (circa 5,800 BCE), managing the heavens of Hored and the Earth during a critical period of spiritual development.
Thor is responsible for founding and organizing heavenly kingdoms to guide both angels and mortals.
In the "Book of Thor," he establishes Hored as a new heavenly kingdom, restructuring the spiritual governance after the decline of previous false gods.
A key aspect of Thor’s role is the resurrection of souls, guiding them from the lower heavens to higher Etherean realms.
For instance, Thor delivers millions of angels to Etherean regions like Nesact and Hoitsa, using his light-ships to transport them.
Thor’s influence extends to Earth, where he inspires mortals to live righteously and worship Jehovih.
In the "Book of Thor," he is credited with inspiring the establishment of Faithist communities in regions like Shem, Ham, and Jaffeth, fostering non-resistance, charity, and communal living.
Thor is depicted as wise, just, and compassionate, with a deep commitment to Jehovih’s universal plan.
Unlike Anuhasaj, Thor’s actions are selfless, aimed at uplifting others rather than seeking personal glory.
Thor’s cycle includes significant events such as the submersion of the continent of Pan (Whaga) due to spiritual and material imbalances caused by prior false gods.
As an Etherean God, Thor wields immense spiritual power, including the ability to manipulate ethereal light and command vast fleets of light-ships.
Thor’s role as an Etherean God in Oahspe invites comparison to various figures from religious and mythological traditions, though his unique position within Oahspe’s cosmology makes direct parallels challenging.
Similarities: Like Michael, Thor is a high-ranking divine being who serves as a protector and warrior for the divine order.
Both figures are tasked with combating spiritual corruption (Michael against Satan, Thor against false gods like Anuhasaj) and guiding souls toward salvation.
Thor’s role in cleansing the heavens of drujas parallels Michael’s battle against demonic forces.
Differences: Michael is primarily an archangel, not a God with administrative duties over Earth and heavens, and his role is more militaristic than Thor’s, which emphasizes governance and resurrection.
Oahspe’s universalist framework also lacks the dualistic eternal conflict of Christian theology, as Thor’s efforts lead to redemption rather than permanent defeat of enemies.
Why This Comparison?: Thor’s role as a divine protector and leader in Jehovih’s service aligns closely with Michael’s archetype as a champion of God’s will, especially in spiritual warfare and guidance.
Similarities: Indra, a Vedic god associated with thunder, war, and leadership, shares some traits with Thor, particularly in his authority over natural and spiritual forces.
Thor’s association with the name “Thor” (evoking the Norse god of thunder) and his role in managing cosmic cycles in regions like Vind’yu (India) suggest a connection to Indra’s domain.
Differences: Indra is a deity within a polytheistic pantheon, often depicted with human-like flaws, whereas Thor in Oahspe is an Etherean God of pure spiritual origin, wholly devoted to Jehovih.
Indra’s battles are often physical or elemental, while Thor’s are primarily spiritual, focusing on resurrection and heavenly governance.
Why This Comparison?: Oahspe’s references to Vind’yu and its spiritual history make Indra a relevant comparison, especially given Thor’s authoritative and protective role, though Thor’s monotheistic devotion to Jehovih sets him apart.
Similarities: The name “Thor” in Oahspe clearly draws from the Norse god Thor, known for his strength, protection of humanity, and association with thunder.
Both figures are powerful protectors who combat chaotic forces (Norse Thor against giants, Oahspe Thor against drujas and false gods).
The Oahspe Thor’s leadership and divine authority echo the Norse Thor’s role as a heroic defender of Asgard and Midgard.
Differences: Norse Thor is a mythological deity with anthropomorphic traits, wielding a hammer (Mjolnir) and engaging in physical battles, while Oahspe’s Thor is a spiritual Etherean God focused on cosmic administration and soul resurrection.
The Oahspe Thor lacks the earthy, warrior-like persona of his Norse counterpart and operates within a monotheistic framework.
Why This Comparison?: The shared name and protective role make Norse Thor an obvious point of comparison, though Oahspe reinterprets the figure in a spiritual, universalist context, stripping away mythological elements like the hammer or physical combat.
In my view, the closest comparison to Thor in Oahspe is Archangel Michael from Christian tradition.
Thor’s role as a high-ranking, faithful servant of Jehovih, tasked with protecting souls, combating spiritual corruption, and guiding humanity toward divine truth, aligns closely with Michael’s archetype as a divine warrior and protector of God’s order.
While the Norse Thor provides an intriguing comparison due to the shared name and protective role, Oahspe’s Thor is far more spiritual and administrative, lacking the mythological warrior traits of his Norse counterpart.
Moses, while a leader, lacks the divine and cosmic scope of Thor’s role.
The repetition of names (Apollo, Thor, Osiris, Sue) reflects ethereans serving multiple cycles.
Same for Thor, Osiris, Sue.
God: Thor (Etherean God)
Time: ~19,000 BCE (21,000 B.K.), as per Oahspe: Book of Thor, Son of Jehovih.
Thor establishes a new heavenly kingdom, Hored, to reorganize the spiritual realms post-Aph’s flood.
Significance: Thor’s cycle builds on Aph’s reset, fostering spiritual and societal progress, though challenges from intermingling with druks (less spiritual humans) begin to emerge.
Æsir: This group includes the primary gods of Asgard, such as Odin, Thor, and Frigg.
Similar to Perun (Slavic), Zeus (Greek), and Thor (Norse) in her control over lightning and storms.
Thor: God of thunder, protector of humanity and Asgard.
From Osiris to Thor: ~3,200 years.
From Thor to Apollo: ~2,800 years.
Witness these names: Nestor, alias Puith; Neptune, alias Poseidon; Oileus, alias Pendre; Priam, alias Hogath; Phoebus, alias Onewakax, alias Apollo; Pales, alias Shugansitha; Pelides, alias Peleus; Saturn, alias Kronos; Thaleia, alias Musae; Thestor, alias Suko, alias Bayrith, alias Calchas; Thetis, alias Arama, alias Mi, alias Mara, alias Achill'ya, alias Argos; Venus, alias Seinalt, alias Vishnu, alias Mira, alias Thor, alias Theo; Vulcan, alias Anawahah, alias Ir, alias Agni, alias Hefaste'yan; Calianessa, alias Vritta; Hecla, alias Jah, alias Tyronia, alias Nileus; Nemertis, alias Itra, alias Prometh'ya, alias Ari, alias Mithra; Opsendes, alias Miletus, alias Brahma, alias Ishaka, alias Davetat, alias Sakaya, alias Morototha; Pherna, alias Holasa, alias Iao, alias Crite, alias Thammus; Spieo, alias Pelides, alias Hecla, alias Vulcan; Thor, alias Padua, alias Hermes, alias Belus, alias Hiroth, alias Yossammis; Thoa, alias Thor, alias Neptune, alias Orion, alias Aph, alias Thulis; Quiurnus, alias Vishnu, alias Ahambre, alias I'isna, alias Atys, alias Etus.
And the first ballot gave prominence to the following Gods: Jove, Jupiter, Salenus, Baal, Thor, Gade, Apollo, Juno, Aries, Taurus, Minerva, Rhets, Mithra, Theo, Fragapatti, Atys, Durga, Indra, Neptune, Vulcan, Kriste, Agni, Croesus, Pelides, Huit, Hermes, Thulis, Thammus, Eguptus, Iao, Aph, Saturn, Gitchens, Minos, Maximo, Hecla and Phernes.
(A cycle of time is about three thousand years, sometimes more, sometimes less.)7 From Kosmon, the present time, back to Moses and Capilya, alias Capella, three thousand four hundred years; from Moses and Capilya to Brahma and Abraham, two thousand four hundred years; from Brahma and Abraham to Zarathustra, three thousand one hundred years; from Zarathustra to Osiris the first, three thousand three hundred years; from Osiris to Thor, three thousand two hundred years; from Thor to Apollo, two thousand eight hundred years; from Apollo to Sue, three thousand two hundred years; from Sue to Aph, three thousand six hundred years.
In derision the Mother of Jesus was called Marah by the Jews.7 From Kosmon, the present time, to Moses and Capilya… 3,400 years.From Kosmon, the present time, to Abraham and Brahma… 5,800 years.From Kosmon, the present time, to Zarathustra… 8,900 years.From Kosmon, the present time, to Osiris (the first)… 12,200 years.From Kosmon, the present time, to Thor (the first)… 15,400 years.From Kosmon, the present time, to Apollo (the first)… 18,200 years.From Kosmon, the present time, to Sue… 21,400 years.From Kosmon, the present time, to the coming of Aph to the Earth and the Flood… 24,000 years.From Kosmon, the present time, to the commencement of Aph's cycle… 25,000 years.8 See Christian Bible, Matthew, chap, x., vs.
2340 - Twelve changes: Mark, hiss, thor, bess, lin, triv, gam, zet, howd, saing, tum and gowtz.