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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 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 (Latin: 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 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, 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")

Ehn Sawr-naw Poosh
Listen To ItRealAudio, WindowsMedia, MP3

In this chant, ekä ("brother") would be replaced by "sister", "father", "mother", depending on the person to be healed.

The complete chant (6 minutes and 24 seconds) is currently available in these formats:

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.]
Oht   eh-kaam   eye-naw-yaw-nawk   haw-nyuh,   yaw-maw.
[ä as in "hat", ai as in "aisle"]

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.]
oht   eh-kaam   koon-taw-yaw-nawk,
pee-raa-dawk   eh-kaam,
gohnd   aysh   ir-gaw-lohm   -reh.

[ä as in "hat", ü as in French]

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.]
Oh   poosh   waa-kehn-kehk,
oht   oh-maw   ssshawr-nawnk,
aysh oht poosh fünk,
aahl-nawk   eh-kaam   eye-naw-yaw-nawk,
pee-taa-nawk   eh-kaam   eye-naw-yaw-nawk   eh-laa-vaa.
[ ä as in "hat", á between a as in hat and a as in father]

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.]
Oht eh-kaam   shee-eh-law-nawk   paa-laa.
Oht ohm-boh-ccheh   paa-laa-yaw   yoo-taw   aw-lawtt   oh -tee,
aysh   seh-leh-mehk   lawm-tee-yawk-nawk.
[ć soft "ch" as in cheese, ü as in French]

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.]
Oht   ayn   meh-kehm   ngaw-mawng:
kool-keh-dawk   oht-tee   eh-kaam   ohm-boh-ccheh   paa-laa-yaw-nawk.

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.]
kaw-ngaw   oh noo-maw   waw-rawm,
aysh aw-vaw-aw   oh-weh   oh lehwl maw-hohz

Ntak o numa waram, és mozdulak, jomadak.
I mount my spirit bird and we begin to move, we are underway.
[Mount-I the god bird-my, and begin-to-move-we, are-on-our-way-we.]
Uhntawk oh noo-maw   waw-rawm,
aysh mohz-doo-lawk,

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.]
Pee-oo-taa-dawk   oht Ehn Poo-weh   tyuh-vee-nawk,
eh-cchee-dawk   aw-lawt   oh -tee,
aysh seh-leh-mehk   lawm-tee-yawk-nawk.
[ ä as in "hat"]

Fázak, fázak nó o śaro.
It is cold, very cold.
[Feel-cold-I, feel-cold-I like the frozen snow.]

Faah-zawk   noh oh sshaw-ro.
[ś is a soft sh.]

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.]
Yoo-taw-dawk   oht eh-kaam   oh aw-kaw-raw-taw-bawn,
oh   shee-vaw-bawn,
aysh   oh   shee-eh-law-bawn.
[ ä as in "hat".]

Ot ekäm sielanak kaŋa engem.
My brother's soul calls to me.
[The brother-my soul-his-of calls-to me.]
Oht eh-kaam   shee-eh-lawn-awk   kaw-ngaw   ehn-gehm.
[ŋ something like English "ng".]

Kuledak és piwtädak ot ekäm.
I hear and follow his track.
[Hear-I and follow-the-trail-of-I the brother-my.]
Koo-leh-dawk   aysh pee-ew-taa-dawk   oht eh-kaam.

Saγedak 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.]
Saw-geh-dawk   aysh too-leh-dawk   oht eh-kaam   kooee-yaw-nawk.

Nenäm ćoro; o kuly torodak.
In anger, I fight the demon.
[Anger-my flows; the demon-who-devours-souls fight-I.]
Neh-naam   cchoh-roh;
oh koo-eeyuh   toh-roh-dawk.

O kuly pél engem.
He is afraid of me.
[The demon-who-devours-souls (is) afraid-of me.]
Oh koo-eeyuh   payl ehn-gehm.

Lejkkadak o kaŋka salamaval.

I strike his throat with a lightning bolt.
[Strike-I the throat-his bolt-of-lightning-with.]
Lehyk-kaw-dawk   oh kawng-kaw   saw-law-maw-vawl.

Molodak ot ainaja komakamal.
I break his body with my bare hands.
[Break-I the body-his empty-hand-s-my-with.]
Moh-loh-dawk   oht aye-naw-yaw   ko-maw-kaw-mawl.

Toja és molanâ.
He is bent over, and falls apart.
[(He)bends and (he)crumbles.]
Toh-yaw   aysh moh-law-nuy.
[â is like the u of American cut, followed by a glide (as y in English yet )]

Hän ćaδa.
He runs away.
[He flees.]
Haan   cchaw-dthaw.
[δ is between "d" and "dz".]

Manedak ot ekäm sielanak.
I rescue my brother's soul.
[Rescue-I the brother-my soul-his-of.]
Maw-neh-dawk   oht eh-kaam   shee-eh-law-nawk.

Alədak ot ekäm 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.]
Awl-uh-dawk   oht eh-kaam   shee-eh-law-nawk   oh koh-mawm-bawn.

Alədam ot ekäm numa waramra.
I lift him onto my spirit bird.
[Lift-I the brother-my god bird-my-onto.]
Awl-uh-dawm   oht eh-kaam   noo-maw   waw-rawm-raw.

Piwtädak ot En Puwe tyvijanak és saγedak 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.]
Pee-ew-taa-dawk   oht Ehn Poo-weh   tyuh-vee-yaw-nawk
aysh   saw-geh-dawk   yaal-leh-ehn   oht   eh-laa-vaa   eye-nawk   maw-yawk-nawk.

Ot ekäm elä jälleen.
My brother lives again.
[The brother-my lives again.]
Oht eh-kaam   eh-laa   jaal-leh-ehn.

Ot ekäm weńća jälleen.
He is complete again.
[The brother-my (is) complete again.]
Oht   eh-kaam   weh-nyuh-cchaw   jaal-leh-ehn.


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