Total pages in book: 183
Estimated words: 167196 (not accurate)
Estimated Reading Time in minutes: 836(@200wpm)___ 669(@250wpm)___ 557(@300wpm)
Estimated words: 167196 (not accurate)
Estimated Reading Time in minutes: 836(@200wpm)___ 669(@250wpm)___ 557(@300wpm)
Other peoples from the Southern Urals (who shared the Carpathian language but were not Carpathians) migrated in different directions. Some ended up in Finland, which explains why the modern Hungarian and Finnish languages are among the contemporary descendants of the ancient Carpathian language. Even though they are tied forever to their chosen Carpathian homeland, the Carpathians continue to wander as they search the world for the answers that will enable them to bear and raise their offspring without difficulty.
Because of their geographic origins, the Carpathian views on healing share much with the larger Eurasian shamanistic tradition. Probably the closest modern representative of that tradition is based in Tuva (and is referred to as “Tuvinian Shamanism”)—see the map on the previous page.
The Eurasian shamanistic tradition—from the Carpathians to the Siberian shamans—held that illness originated in the human soul, and only later manifested as various physical conditions. Therefore, shamanistic healing, while not neglecting the body, focused on the soul and its healing. The most profound illnesses were understood to be caused by “soul departure,” where all or some part of the sick person’s soul has wandered away from the body (into the nether realms) or has been captured or possessed by an evil spirit, or both.
The Carpathians belong to this greater Eurasian shamanistic tradition and share its viewpoints. While the Carpathians themselves did not succumb to illness, Carpathian healers understood that the most profound wounds were also accompanied by a similar “soul departure.”
Upon reaching the diagnosis of “soul departure,” the healer-shaman is then required to make a spiritual journey into the netherworld to recover the soul. The shaman may have to overcome tremendous challenges along the way, particularly fighting the demon or vampire who has possessed his friend’s soul.
“Soul departure” doesn’t require a person to be unconscious (although that certainly can be the case as well). It was understood that a person could still appear to be conscious, even talk and interact with others, and yet be missing a part of their soul. The experienced healer or shaman would instantly see the problem nonetheless, in subtle signs that others might miss: the person’s attention wandering every now and then, a lessening in their enthusiasm about life, chronic depression, a diminishment in the brightness of their “aura” and the like.
2. THE LESSER HEALING CHANT OF THE CARPATHIANS
Kepä Sarna Pus (The Lesser Healing Chant) is used for wounds that are merely physical in nature. The Carpathian healer leaves his body and enters the wounded Carpathian’s body to heal great mortal wounds from the inside out using pure energy. He proclaims, “I offer freely my life for your life,” as he gives his blood to the injured Carpathian. Because the Carpathians are of the earth and bound to the soil, they are healed by the soil of their homeland. Their saliva is also often used for its rejuvenative powers.
It is also very common for the Carpathian chants (both the Lesser and the Great) to be accompanied by the use of healing herbs, aromas from Carpathian candles and crystals. The crystals (when combined with the Carpathians’ empathic, psychic connection to the entire universe) are used to gather positive energy from their surroundings, which is then used to accelerate the healing. Caves are sometimes used as the setting for the healing.
The Lesser Healing Chant was used by Vikirnoff Von Shrieder and Colby Jansen to heal Rafael De La Cruz, whose heart had been ripped out by a vampire, as described in Dark Secret.
Kepä Sarna Pus (The Lesser Healing Chant)
The same chant is used for all physical wounds. “Sívadaba” (into your heart) would be changed to refer to whatever part of the body is wounded.
Ku´nasz, nélkül sívdobbanás, nélkül fesztelen löyly.
You lie as if asleep, without beat of heart, without airy breath.
Ot élidamet andam szabadon élidadért.
I offer freely my life for your life.
O jelä sielam jŏorem ot ainamet és soŋe ot élidadet.
My spirit of light forgets my body and enters your body.
O jelä sielam pukta kinn minden szelemeket belső.
My spirit of light sends all the dark spirits within fleeing without.
Pajńak o susu hanyet és o nyelv nyálamet sívadaba.
I press the earth of our homeland and the spit of my tongue into your heart.
Vii, o verim soŋe o verid andam.
At last, I give you my blood for your blood.
To hear this chant, visit ChristineFeehan.com/members/.
3. THE GREAT HEALING CHANT OF THE CARPATHIANS
The most well-known—and most dramatic—of the Carpathian healing chants is En Sarna Pus (The Great Healing Chant). This chant is 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 netherworld, 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—every 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 Latin ex statis, which literally means “out of the body.”)