Christine Feehan - Dark Curse 19

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/ .

5. SONG TO HEAL THE EARTH

This is the earth-healing song that is used by the Carpathian women to heal the soil that is filled with toxins. Although referred to as a healing song, the women dance to heal the earth while singing.

Sarna Pusm O Mayet (Song to Heal the Earth)

First verse

Ai Ema Ma?e, Oh, Mother Nature,

Me sivadbin lanaak.

We are your beloved daughters.

Me tappadak, me pusmak o ma?et. We dance to heal the earth.

Me sarnadak, me pusmak o hanyet. We sing to heal the earth.

Sielanket jutta tedet it, We join with you now.

Sivank es akaratank es sielank juttanak.

Our hearts and minds and spirits become one.

Second verse

Ai Ema Ma?e, Oh, Mother Nature,

Me sivadbin lanaak.

We are your beloved daughters.

Me andak arwadet emanked es me ka?ank o

We pay homage to our mother and call upon the

Pohi es Louna, Ida es Laas. North and South, East and West.

Pide es aldyn es myos belso.

Above and below and within as well.

Gondank o ma?enak pusm han ku olen jama. Our love of the land heals that which is in need.

Juttanak teval it,

We join with you now,

Ma?e ma?eval. Earth to earth.

O pira elidak wenca.

The circle of life is complete.

6. CARPATHIAN CHANTING TECHNIQUE

As with their healing techniques, the actual «chanting technique» of the Carpathians has much in common with the other shamanistic traditions of the Central Asian steppes. The primary mode of chanting was throat chanting using overtones. Modern examples of this manner of singing can still be found in the Mongolian, Tuvan and Tibetan traditions. You can find an audio example of the Gyuto Tibetan Buddhist monks engaged in throat chanting at:

http://www.christinefeehan.com/carpathia nchanting/ .

As with Tuva, note on the map the geographical proximity of Tibet to Kazakhstan and the Southern Urals.

The beginning part of the Tibetan chant emphasizes synchronizing all the voices around a single tone, aimed at healing a particular «chakra» of the body. This is fairly typical of the Gyuto throat-chanting tradition, but it is not a significant part of the Carpathian tradition. Nonetheless, it serves as an interesting contrast.

The part of the Gyuto chanting example that is most similar to the Carpathian style of chanting is the midsection, where the men are chanting the words together with great force. The purpose here is not to generate a «healing tone» that will affect a particular «chakra,» but rather to generate as much power as possible for initiating the «out of body» travel, and for fighting the demonic forces that the healer/traveler must face and overcome.

The songs of the Carpathian women (illustrated by their «Lullaby» and their «Song to Heal the Earth») are part of the same ancient musical and healing tradition as the Lesser and Great Healing Chants of the warrior males. You can hear some of the same instruments in both the male warriors' healing chants and the women's «Song to Heal the Earth.» Also, they share the common purpose of generating and directing power. However, the women's songs are distinctively feminine in character. One immediately noticeable difference is that, while the men speak their words in the manner of a chant, the women sing songs with melodies and harmonies, softening the overall performance. A feminine, nurturing quality is especially evident in the «Lullaby.»

Appendix 2

The Carpathian Language

Like all human languages, the language of the Carpathians contains the richness and nuance that can only come from a long history of use. At best we can only touch on some of the main features of the language in this brief appendix:

The history of the Carpathian language

Carpathian grammar and other characteristics of the language