Christine feehan - Dark Slayer 20

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 nether worlds 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

Kepa 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 then is 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.

Kepa Sarna Pus (The Lesser Healing Chant) The same chant is used for all physical wounds. «Sivadaba»

Kunasz, nelkul sivdobbanas, nelkul fesztelen loyly. 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 szelemeket 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 verid andam. At last, I give you my blood for your blood.

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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 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.»)

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 the axis mundi (the «axis of the worlds»), Ygddrasil (in Norse mythology), Mount Meru (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's Divine 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 farther 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, the axis mundi of the cosmos also corresponds to the spinal column of the individual. Journeys up and down the axis mundi often coincided with the movement of natural and spiritual energies (sometimes called kundalini or shakti) 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.

O pus wakenkek, ot oma sarnank, 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 netherworld.

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 mozdulak, jomadak. I mount my spirit bird and we begin to move, we are under way.