You lie as if asleep, without beat of heart, without airy breath.
Ot elidamet andam szabadon elidadert. I offer freely my life for your life.
O jela sielam jorem ot ainamet es so?e ot elidadet. My spirit of light forgets my body and enters your body.
O jela sielam pukta kinn minden szekmeket belso.
My spirit of light sends all the dark spirits within fleeing without.
Pajnak o susu hanyet es o nyelv nyalamet sivadaba.
I press the earth of our homeland and the spit of my tongue into your heart.
Vii, o verim so?e o vend andam.
At last, I give you my blood for your blood.
To hear this chant,visit: http://www.christinefeehan.com/ members/ .
3. The Great Healing Chant of the Carpathians
The most well-known-and most dramatic-of the Carpathian healing chants was En Sarna Pus («The Great Healing Chant»). This chant was reserved for recovering the wounded or unconscious Carpathian's soul.
Typically a group of men would form a circle around the sick Carpathian (to «encircle him with our care and compassion»), and begin the chant. The shaman or healer or leader is the prime actor in this healing ceremony. It is he who will actually make the spiritual journey into the nether world, aided by his clanspeople. Their purpose is to ecstatically dance, sing, drum, and chant, all the while visualizing (through the words of the chant) the journey itself-ever)' step of it, over and over again-to the point where the shaman, in trance, leaves his body, and makes that very journey. (Indeed, the word «ecstasy» is from the Latinex statis , which literally means «out of the body.»)
One advantage that the Carpathian healer has over many other shamans, is his telepathic link to his lost brother. Most shamans must wander in the dark of the nether realms, in search of their lost brother. But the Carpathian healer directly «hears» in his mind the voice of his lost brother calling to him, and can thus «zero in» on his soul like a homing beacon. For this reason, Carpathian healing tends to have a higher success rate than most other traditions of this sort.
Something of the geography of the «other world» is useful for us to examine, in order to fully understand the words of the Great Carpathian Healing Chant. A reference is made to the «Great Tree» (in Carpathian:En Puwe) . Many ancient traditions, including the Carpathian tradition, understood the worlds-the heaven worlds, our world, and the nether realms-to be «hung» upon a great pole, or axis, or tree. Here on earth, we are positioned halfway up this tree, on one of its branches. Hence many ancient texts often referred to the material world as «middle earth»: midway between heaven and hell. Climbing the tree would lead one to the heaven worlds. Descending the tree to its roots would lead to the nether realms. The shaman was necessarily a master of movement up and down the Great Tree, sometimes moving unaided, and sometimes assisted by (or even mounted upon the back of) an animal spirit guide. In various traditions, this Great Tree was known variously as theaxis mundi (the «axis of the worlds»), Ygddrasil (in Norse mythology), Mount Mem (the sacred world mountain of Tibetan tradition), etc. The Christian cosmos with its heaven, purgatory/earth, and hell, is also worth comparing. It is even given a similar topography in Dante'sDivine Comedy : Dante is led on a journey first to hell, at the center of the earth; then upward to Mount Purgatory, which sits on the earth's surface directly opposite Jerusalem; then further upward first to Eden, the earthly paradise, at the summit of Mount Purgatory; and then upward at last to heaven.
In the shamanistic tradition, it was understood that the small always reflects the large; the personal always reflects the cosmic. A movement in the greater dimensions of the cosmos also coincides with an
internal movement. For example, theaxis mundi of the cosmos also corresponds to the spinal column of the individual. Journeys up and down theaxis mundi often coincided with the movement of natural and spiritual energies (sometimes calledkundalini orshakti) in the spinal column of the shaman or mystic.
En Sarna Pus (The Great Healing Chant)
In this chant, eka(«brother») would be replaced by «sister,» «father,» «mother,» depending on the person to be healed .
Ot ekam ainajanak hany, jama.
My brother's body is a lump of earth, close to death.
Me, ot ekam kuntajanak, piradak ekam, gond es irgalom ture. We, the clan of my brother, encircle him with our care and compassion.
Opus wakenkek, ot omas arnank, es ot pus funk, alnak ekam ainajanak, pitanak ekam ainajanak elava.
Our healing energies, ancient words of magic, and healing herbs bless my brother's body, keep it alive.
Ot ekam sielanak pala. Ot omboce palaja juta alatt o juti, kinta, es szelemek lamtijaknak. But my brother's soul is only half. His other half wanders in the nether world.
Ot en mekem? ama?: kulkedak otti ot ekam omboce palajanak. My great deed is this: I travel to find my brother's other half.
Rekature, saradak, tappadak, odam, ka?a o numa waram, es avaa owe o lewl mahoz.
We dance, we chant, we dream ecstatically, to call my spirit bird, and to open the door to the other world.
Ntak o numa waram, es muzdulak, jomadak.
I mount my spirit bird and we begin to move, we are under way.
Piwtadak ot En Puwe tyvinak, ecidak alatt o juti, kinta, es szelemek lamtijaknak. Following the trunk of the Great Tree, we fall into the nether world.
Fazak, fazak no os aro. It is cold, very cold.
Juttadak ot ekam o akarataban, o'sivaban, es o sielaban. My brother and I are linked in mind, heart, and soul.
Ot ekam sielanak ka?a engem. My brother's soul calls to me.
Kuledak es piwtadak ot ekam. I hear and follow his track.
Sayedak es tuledak ot ekam kulyanak.
Encounter-I the demon who is devouring my brother's soul.
Nenam coro; o kuly torodak. In anger, I fight the demon.
O kuly pel engem. He is afraid of me.
Lejkkadak o ka?ka salamaval. I strike his throat with a lightning bolt.
Molodak ot ainaja, komakamal. I break his body with my bare hands.
Toya es molana.
He is bent over, and falls apart.
Han cada. He runs away.
Manedak ot ekam sielanak. I rescue my brother's soul.
Aladak ot ekam sielanak o komamban.
I lift my brother's soul in the hollow of my hand.
Al?dam ot ekam numa waramra. I lift him onto my spirit bird.
Piwtadak ot En Puwe tyvijanak es sayedak jalleen ot elava ainak majaknak. Following up the Great Tree, we return to the land of the living.
Ot ekam ela jalleen. My brother lives again.
Ot ekam wenca jalleen. He is complete again.
To hear this chant, visit:http://www.christinefeehan.com/ members/ .
4. LULLABY
This song is sung by the Carpathian women when a woman is miscarrying and they are trying to save the child. Because these babies can hear them inside the womb, the women sing them this lullaby saying, in essence: Stay-you'll be protected by love even from inside, until you are born.
Odam-Sarna Kondak (Lullabye)
Tumtesz o wake ku pitasz belso. Feel the strength you hold inside.
Hiszasz'sivadet. En olenam g?idnod. Trust your heart. I'll be your guide.
Sas csecsemom, kunasz.
Hush my baby, close your eyes.
Rauho jo?e ted.
Peace will come to you.
Tumtesz o sivdobbanas ku olen lamt?ad belso. Feel the rhythm deep inside.
Gond-kumpadek ku kim te. Waves of love that cover you.
Pesanak te, asti o juti, kidusz. Protect, until the night you rise.
To hear this song, visit:http://www.christinefeehan.com/members/ .