Christine Feehan 5 CARPATHIAN NOVELS

by Christine Feehan

  Jacques leaned down to brush kisses over her face, his lips tasting her tears. Tears of happiness. “He’s perfect, Shea.”

  Mikhail swept his arm around Raven and looked around the cavern at the happy faces of his people. Even Dimitri had returned to get a peek at the baby. Many of the unmated warriors crowded close, wanting to see what they had been fighting so many centuries for. They were together again after so many years and so much struggle. He kissed his lifemate, happiness sweeping through him. “We have every reason to celebrate, Raven. And all of it is right here, in this chamber. We’re not only celebrating life, but hope. There is hope for our people again.”

  APPENDIX 1

  Carpathian Healing Chants

  To rightly understand Carpathian healing chants, background is required in several areas:

  The Carpathian view on healing

  The “Lesser Healing Chant” of the Carpathians

  The “Great Healing Chant” of the Carpathians

  Carpathian chanting technique

  1. THE CARPATHIAN VIEW ON HEALING

  The Carpathians are a nomadic people whose geo graphical origins can be traced back to at least as far as the Southern Ural Mountains (near the steppes of modern day Kazakhstan), on the border between Europe and Asia. (For this reason, modern-day linguists call their language, “proto-Uralic,” without knowing that this is the language of the Carpathians.) Unlike most nomadic peoples, the wandering of the Carpathians was not due to the need to find new grazing lands as the seasons and climate shifted, or the search for better trade. Instead, the Carpathians’ movements were driven by a great purpose: to find a land that would have the right earth, a soil with the kind of richness that would greatly enhance their rejuvenative powers.

  Over the centuries, they migrated westward (some six thousand years ago), until they at last found their perfect homeland—their “susu”—in the Carpathian Mountains, whose long arc cradled the lush plains of the kingdom of Hungary. (The kingdom of Hungary flourished for over a millennium—making Hungarian the dominant language of the Carpathian Basin—until the kingdom’s lands were split among several countries after World War I: Austria, Czechoslovakia, Romania, Yugo slavia, Austria, and modern Hungary.)

  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 accounts for why the modern Hungarian and Finnish languages are among the contemporary descendents of the ancient Carpathian language. Even though they are tied forever to their chosen Carpathian homeland, the wandering of the Carpathians continues, as they search the world for the answers that will enable them to bear and raise their off spring without difficulty.

  Because of their geo graphical 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 at the front of the book.

  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 shared 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

  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 one) 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 in the book titled 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 what ever part of the body is wounded.

  Kuńasz, nélkül sivdobbanás, nélkül fesztelen löyly.

  You lie as if asleep, without beat of heart, without airy breath.

  [Lie-as-if-asleep-you, without heart-beat, without airy breath.]

  Ot élidamet andam szabadon élidadért.

  I offer freely my life for your life.

  [Life-my give-I freely life-your-for.]

  O jelä sielam j?orem ot ainamet és soŋe ot élidadet.

  My spirit of light forgets my body and enters your body.

  [The sunlight soul-my forgets the body-my and enters the body-your.]

  O jelä sielam pukta kinn minden szelemeket bels .

  My spirit of light sends all the dark spirits within fleeing without.

  [The sunlight-soul-my puts-to-flight outside all ghost-s inside.]

  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.

  [Press-I the homeland earth and the tongue spit-my heart-your-into.]

  Vii, o verim soŋe o verid andam.

  At last, I give you my blood for your blood.

  [At-last, the blood-my to-replace the blood-your give-I.]

  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—every step of it, over and over again—to the point where the shaman, in trance, leaves his body, and mak
es 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, ekä (“brother”) would be replaced by “sister,” “father,” “mother,” depending on the person to be healed.

  Ot ekäm ainajanak hany, jama.

  My brother’s body is a lump of earth, close to death.

  [The brother-my body-his-of lump-of-earth, is-near-death.]

  Me, ot ekäm kuntajanak, pirädak ekäm, gond és irgalom türe.

  We, the clan of my brother, encircle him with our care and compassion.

  [We, the brother-my clan-his-of, encircle brother-my, care and compassion full.]

  O pus wäkenkek, ot oma śarnank, és ot pus fünk, álnak ekäm ainajanak, pitänak ekäm ainajanak elävä.

  Our healing energies, ancient words of magic, and healing herbs bless my brother’s body, keep it alive.

  [The healing power-our-s, the ancient words-of-magic-our, and the healing herbs-our, bless brother-my body-his-of, keep brother-my body-his-of alive.]

  Ot ekäm sielanak pälä. Ot omboće päläja juta alatt o jüti, kinta, és szelemek lamtijaknak.

  But my brother’s soul is only half. His other half wanders in the nether world.

  [The brother-my soul-his-of (is) half. The other half-his wanders through the night, mist, and ghosts lowland-their-of.]

  Ot en mekem ŋamaŋ: kulkedak otti ot ekäm omboće päläjanak.

  My great deed is this: I travel to find my brother’s other half.

  [The great deed-my (is) this: travel-I to-find the brother-my other half-his-of.]

  Rekatüre, saradak, tappadak, odam, kaŋa o numa waram, és 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.

  [Ecstasy-full, dance-we, dream-we, to call the god bird-my, and open the door spirit land-to.]

  Ntak o numa waram, és mozdulak, jomadak.

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

  [Mount-I the god bird-my, and begin-to-move-we, are-on-our-way-we.]

  Piwtädak ot En Puwe tyvinak, ećidak alatt o jüti, kinta, és szelemek lamtijaknak.

  Following the trunk of the Great Tree, we fall into the nether world.

  [Follow-we the Great Tree trunk-of, fall-we through the night, mist, and ghosts lowland-their-of.]

  Fázak, fázak nó o śaro.

  It is cold, very cold.

  [Feel-cold-I, feel-cold-I like the frozen snow.]

  Juttadak ot ekäm o akarataban, o sívaban, és o sielaban.

  My brother and I are linked in mind, heart, and soul.

  [Am-bound-to-I the brother-my the mind-in, the heart-in, and the soul-in.]

  Ot ekäm sielanak kaŋa engem.

  My brother’s soul calls to me.

  [The brother-my soul-his-of calls-to me.]

  Kuledak és piwtädak ot ekäm.

  I hear and follow his track.

  [Hear-I and follow-the-trail-of-I the brother-my.]

  Sa edak és tuledak ot ekäm kulyanak.

  Encounter-I the demon who is devouring my brother’s soul.

  [Arrive-I and meet-I the brother-my demon-who-devours-soul-his-of.]

  Nenäm ćoro; o kuly torodak.

  In anger, I fight the demon.

  [Anger-my flows; the demon-who-devours-souls fight-I.]

  O kuly pél engem.

  He is afraid of me.

  [The demon-who-devours-souls (is) afraid-of me.]

  Lejkkadak o kanka salamaval.

  I strike his throat with a lightning bolt.

  [Strike-I the throat-his bolt-of-lightning-with.]

  Molodak ot ainaja komakamal.

  I break his body with my bare hands.

  [Break-I the body-his empty-hand-s-my-with.]

  Toja és molanâ.

  He is bent over, and falls apart.

  [(He)bends and (he)crumbles.]

  Hän ća a.

  He runs away.

  [He flees.]

  Manedak ot ekäm sielanak.

  I rescue my brother’s soul.

  [Rescue-I the brother-my soul-his-of.]

  Al?dak ot ekam sielanak o komamban.

  I lift my brother’s soul in the hollow of my hand.

  [Lift-I the brother-my soul-his-of the hollow-of-hand-my-in.]

  Al?dam ot ekam numa waramra.

  I lift him onto my spirit bird.

  [Lift-I the brother-my god bird-my-onto.]

  Piwtädak ot En Puwe tyvijanak és sa edak jälleen ot elävä ainak majaknak.

  Following up the Great Tree, we return to the land of the living.

  [Follow-we the Great Tree trunk-its-of, and reach-we again the living bodie-s land-their-of.]

  Ot ekäm elä jälleen.

  My brother lives again.

  [The brother-my lives again.]

  Ot ekäm weńća jälleen.

  He is complete again.

  [The brother-my (is) complete again.]

  To hear this chant, visit: http://www.christinefeehan.com/members/.

  4. 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/carpathian_chan
ting/.

  As with Tuva, note on the map the geo graphical 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 mid section, 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.

  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

  Examples of the Carpathian language

  A much abridged Carpathian dictionary

  1. THE HISTORY OF THE CARPATHIAN LANGUAGE

  The Carpathian language of today is essentially identical to the Carpathian language of thousands of years ago. A “dead” language like the Latin of two thousand years ago has evolved into a significantly different modern language (Italian) because of countless generations of speakers and great historical fluctuations. In contrast, many of the speakers of Carpathian from thousands of years ago are still alive. Their presence—coupled with the deliberate isolation of the Carpathians from the other major forces of change in the world—has acted (and continues to act) as a stabilizing force that has preserved the integrity of the language over the centuries. Carpathian culture has also acted as a stabilizing force. For instance, the Ritual Words, the various healing chants (see Appendix 1), and other cultural artifacts have been passed down through the centuries with great fidelity.