Human Sacrifices and More Offered to God, to Deities. Intentions

What are intentions, what are they used for, how should one work with them?
Information in the article
Link – 800 intentions

Intentions may be useful for all kinds of present and karmic priests

1. our, in all genders and for all reasons, performing ceremonies of systematic human sacrifice to ensure, among other things, good harvests among the Khonds or Khands, and more, and our experiencing all the effects of this
2. our, in all genders and for all reasons, participation in eliminating ceremonies that, in our opinion and according to divine criteria, were uncivilized, also participation in eliminating genocide, and more, and our experiencing all the effects of this
3. our, in all genders and for all reasons, participation, among other things, in offering genocidal and animal sacrifice to the earth goddess Tari Pennu or Bera Pennu and not only to them, protecting, among other things, against poor harvests and protecting against all diseases and accidents, bringing prosperity, especially necessary, for example, in the cultivation of turmeric, because, as the Khonds explained, this plant would not have its deep red color without the shedding of blood, and more, and our experiencing all the effects of this
4. our, in all genders and for all reasons, being, among other things, a sacrifice placed on the altar of the Creator, Gods, deities, demons, and more, in order to increase crops, the abundance of rains and ensure prosperity, and more, and our experiencing all the effects of this
5. our, in all genders and for all reasons, accepting, as a Goddess or God, genocidal and animal sacrifice, under all conditions and, for example, only when it had been purchased or if it was the child of a genocidal and animal sacrifice, that is, the son of a father offered in sacrifice, or as a child had been designated as a genocidal sacrifice by its father or guardian, and more, and our experiencing all the effects of this
6. our, in all genders and for all reasons, selling, among other things, often in poverty, our own children for genocidal sacrifices, “remembering that in this way they ensured sanctification for their souls, and that their death for the good of humanity was most honorable,” and more, and our experiencing all the effects of this
7. our, in all genders and for all reasons, being a child sold for a genocidal sacrifice, and more, and our experiencing all the effects of this
8. our, in all genders and for all reasons, watching, spitting in the face of and hurling curses because others had sold their own child for a genocidal sacrifice, whom someone else wanted to marry, and more, and our experiencing all the effects of this
9. our, in all genders and for all reasons, comforting, as witnesses of the event, all beings because of their conduct, and especially comforting the man who sold his child: “Your child has died so that the whole world may live, and the earth goddess and other deity will wipe the traces of spittle from your face,” and more, and our experiencing all the effects of this
10. our, in all genders and for all reasons, raising, keeping, feeding a genocidal and animal sacrifice, often for years before it was offered in sacrifice, and more, and our experiencing all the effects of this
11. our, in all genders and for all reasons, being, as consecrated beings / genocidal sacrifices, surrounded with great affection mixed with respect, surrounded with esteem wherever they appeared, being welcome, and more, and our experiencing all the effects of this
12. our, in all genders and for all reasons, being a young man-woman of every kind / a sacrifice who, upon reaching maturity, usually received a wife, most often also a genocidal sacrifice, and more, and our experiencing all the effects of this
13. our, in all genders and for all reasons, living in expectation of death on the sacrificial altar, and more, and our experiencing all the effects of this
14. our, in all genders and for all reasons, receiving, as a future sacrifice, an allotment of land, women/men and cattle, in order to exist in abundance until the genocidal ceremony, and more, and our experiencing all the effects of this
15. our, in all genders and for all reasons, participation in the raising of beings consecrated from birth as a genocidal sacrifice, and more, and our experiencing all the effects of this
16. our, in all genders and for all reasons, offering, as tribes, clans or villages, human genocidal and animal sacrifices both during fixed festivals and on extraordinary occasions, and more, and our experiencing all the effects of this
17. our, in all genders and for all reasons, being, among other things, a periodic sacrifice, so that the customary division among tribes and parts of tribes was preserved, so that each head of a family could at least once a year obtain a piece of the body of a genocidal and animal sacrifice for his fields, usually during the sowing period of the main crops, and more, and our experiencing all the effects of this
18. our, in all genders and for all reasons, participation in the course of clan and tribal sacrifices, and more, and our experiencing all the effects of this
19. being consecrated as a sacrifice by cutting hair that had not yet been cut, cutting others’ hair, and our being hairdressers, barbers, and more, and our experiencing all the effects of this
20. our, in all genders and for all reasons, participation among crowds of men and women gathering to watch the rite of sacrificial genocide. Forbidding and not forbidding participation, since the sacrifices were offered for all humanity, and more, and our experiencing all the effects of this
21. our, in all genders and for all reasons, participation in ceremonies preceding the genocidal sacrifice by several days, wild amusements and primitive debauchery, and more, and our experiencing all the effects of this
22. our, in all genders and for all reasons, participation on the day before the sacrificial ceremony, when the sacrifice, dressed in new garments, is led in a solemn procession, with music and dances, to the grove, to the brothel, and more, and our experiencing all the effects of this
23. our, in all genders and for all reasons, participation in the sacrificial ceremony according to tradition, that is, for example, being tied to a post sometimes standing between two shrubs, being anointed with oils, buffalo butter and turmeric, and adorned with flowers.
24. our, in all genders and for all reasons, also before festivals and before executions, being all day “surrounded with respect, difficult to distinguish from adoration.”
25. our, in all genders and for all reasons, taking part in fierce struggles over the smallest keepsake, a speck of turmeric paste with which the genocidal sacrifice was smeared, a drop of saliva, a hair, a piece of the victim’s clothing, or of its body — where all this had enormous value, especially in the eyes of women.
26. our, in all genders and for all reasons, taking part in the crowd dancing around the sacrifice and the post, where music played and people addressed the Earth with the words: “O God, we offer you this genocidal sacrifice, give us good crops, seasons and health.”
27. our, in all genders and for all reasons, taking part in the monologue of the sacrificers addressed to the genocidal and animal sacrifice, where it was said: “We bought you for money, we did not abduct you. Now we offer you in sacrifice according to custom and no sin burdens us” — listening to such words
28. our, in all genders and for all reasons, participation until the final morning in orgies lasting almost without interruption throughout the night, which began again from the beginning and lasted until noon, after which they were ended, and those gathered proceeded to carry out the execution.
29. our, in all genders and for all reasons, participation in anointing the genocidal and animal sacrifice once again with oils,
30. our, in all genders and for all reasons, like everyone in turn, touching the anointed part of the body of the genocidal and animal sacrifice in order to wipe the oil on one’s own head and body.
31. our, in all genders and for all reasons, participation in some localities in leading the genocidal and animal sacrifice in procession through the village, from house to house, and more, and our experiencing all the effects of this
32. our, in all genders and for all reasons, trying to tear at least one hair from her/the victim, a scrap of garment, begging for a drop of saliva, blood to anoint one’s own head, family, children and sick and suffering acquaintances, and more, and our experiencing all the effects of this
33. our, in all genders and for all reasons, participation in securing the genocidal and animal sacrifice against escape by breaking its arms and legs, and being secured in this way by others, and more, and our experiencing all the effects of this
34. our, in all genders and for all reasons, as a sacrifice being killed, who was not allowed to be tied, and at the same time was not supposed to offer any resistance, and more, and our experiencing all the effects of this
35. our, in all genders and for all reasons, being hypnotized as a sacrifice, stunned and drugged, and more, and our experiencing all the effects of this
36. our, in all genders and for all reasons, participation in killing the genocidal and animal sacrifice in various ways, depending on the locality, culture, custom, and more, and our experiencing all the effects of this
37. our, in all genders and for all reasons, participation in the murder of the genocidal and animal sacrifice through, among other things, strangulation, beheading, tearing out the heart, and more, and our experiencing all the effects of this
38. our, in all genders and for all reasons, being an executioner/priest who, together with his assistants, squeezed the neck — tore out hearts with all his strength, and more, and our experiencing all the effects of this
39. our, in all genders and for all reasons, being in the crowd that rushed upon the unfortunate one and cut flesh from the bones, leaving the head and entrails untouched, that rushed when a living human being or animal was quartered, dragging the genocidal sacrifice through the field so that the surrounding crowd could cut off suitable pieces of its body, avoiding the head and entrails, until the sacrifice died, and our experiencing all the effects of this
40. our, in all genders and for all reasons, participation in the struggle for the acquired pieces of the body of the genocidal and animal sacrifice, to take them immediately home as persons specially delegated for this purpose by each village, and more, and our experiencing all the effects of this
41. our, in all genders and for all reasons, taking part in a relay, to ensure fast delivery of genocidal sacrifices transported, sometimes passed on over many miles with the speed of mail, and our being carried by such relays, and more, and our experiencing all the effects of this
42. our, in all genders and for all reasons, observing a strict fast in the villages, as those who remained at home until a piece of the sacrificial body arrived, until the local priest performed the rites, and more, and our experiencing all the effects of this
43. being a Messenger who brought pieces of human body / of the sacrifice, holy relics, to gather them in the public place of assemblies, where the priest received them surrounded by heads of families, notables, and more, and our experiencing all the effects of this
44. being a butcher/priest who divided the body into portions, offered one to the earth deity by burying it in a hole, and from the rest made communion for the gathered faithful, and more, and our experiencing all the effects of this
45. our, in all genders and for all reasons, like every participant of the ceremony, throwing a clod of earth onto the body parts of the genocidal and animal sacrifice, and more, and our experiencing all the effects of this
46. our, in all genders and for all reasons, being a priest who at the end poured water from a gourd over the place, drank wine, took drugs, and more, and our experiencing all the effects of this
47. our, in all genders and for all reasons, as a Priest, dividing the body of the genocidal and animal sacrifice into as many parts as there were heads of families present, and more, so that there would be enough for everyone, and our experiencing all the effects of this
48. our, in all genders and for all reasons, being each of them / the tormentors, who wrapped his piece of body in leaves and buried it in his favorite field, turning his back and not looking, carrying his piece, among other places, to the stream irrigating his fields, hiding a piece of the sacrifice beneath the first furrow of the plowed field and not only there, and our experiencing all the effects of this
49. our, in all genders and for all reasons, participation in the procedure of genocidal sacrifice, so that, for example, for several days no house was allowed to be swept, and in one area strict silence was observed; it was forbidden to carry fire out, chop wood, receive strangers, and more, and our experiencing all the effects of this
50. our, in all genders and for all reasons, being the guardian of the remains of the genocidal and animal sacrifice — the head, entrails and bones — who guarded them throughout the night after the genocidal and animal sacrifice had been offered, after which the next morning they were burned on a funeral pyre, or solemnly buried to fertilize the soil, and more, and our experiencing all the effects of this
51. our, in all genders and for all reasons, scattering the Ashes after burned sacrifices over the fields, smearing them on houses and granaries, bodies, or mixing them with grain in order to protect it from vermin, and more, and our experiencing all the effects of this
52. our, in all genders and for all reasons, sometimes burying the head and bones of the genocidal and animal sacrifice in the earth, and more, and our experiencing all the effects of this
53. our, in all genders and for all reasons, taking part, after the abolition of human sacrifices, in replacing them with lesser sacrifices, so for example instead of a human being, a goat, dog, buffalo and more were offered in sacrifice, and our experiencing all the effects of this
54. our, in all genders and for all reasons, participation in the practice of offering body parts of the genocidal and animal sacrifice to God, gods, a deity, the earth goddess, and burying the rest by each farmer in his field, and more, and our experiencing all the effects of this
55. our, in all genders and for all reasons, burning other body parts and scattering the ashes over the fields, smearing them on granaries or mixing the ashes with grain, and more, and our experiencing all the effects of this
56. our, in all genders and for all reasons, attributing to human and other sacrifices a direct, innate influence on the ripening of crops, independently of its effectiveness as a sacrifice intended to ensure the favor of the deity, and more, and our experiencing all the effects of this
57. our, in all genders and for all reasons, believing that the body and ashes of the genocidal and animal sacrifice possess a magical or physical power to fertilize the earth, increase prosperity, all-fulfillments, and more, and our experiencing all the effects of this
58. our, in all genders and for all reasons, attributing supernatural power to the blood and tears of the human and animal sacrifice, and our belief that turmeric owed its redness to the shed blood, and that its tears, among other things, brought rain, and more, and our experiencing all the effects of this
59. our, in all genders and for all reasons, believing that there is no doubt that, at least in the original stage, the tears of the genocidal and animal sacrifice served not only as a sign of rain, but also as its cause, just like the custom of pouring water over the body, and more, and our experiencing all the effects of this
60. our licking our lips after feasts and consumed sacrifices, after various communions with deities, gods and not only with them, and our experiencing all the effects of this

Opublikowano: 16/05/2026
Autor: Sławomir Majda
Kateogrie: God

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