Where Can I Hear the Greater Healimg Chant of the Carpathians
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")
pronounced: Ehn Sawr-naw Poosh
RealAudio , WindowsMedia , MP3 In this chant, ek� ("brother") would be replaced by "sister", "father", "mother", depending on the person to be healed.
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Ot ek�m 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.]
Ohteh-kaam eye-naw-yaw-nawk haw-nyuh, yaw-maw.
[� as in "hat", ai as in "aisle"]
Me, ot ek�m kuntajanak, pir�dak ek�m, gond �s irgalom t�re. O pus w�kenkek, ot oma śarnank, �s ot pus f�nk, �lnak ek�m ainajanak, pit�nak ek�m ainajanak el�v�. Ot ek�m sielanak p�l�. Ot omboće p�l�ja juta alatt o j�ti, kinta, �s szelemek lamtijaknak. Ot en mekem ŋamaŋ: kulkedak otti ot ek�m omboće p�l�janak. Rekat�re, saradak, tappadak, odam, kaŋa o numa waram, �s avaa owe o lewl mahoz. Ntak o numa waram, �s mozdulak, jomadak. Piwt�dak ot En Puwe tyvinak, ećidak alatt o j�ti, kinta, �s szelemek lamtijaknak. F�zak, f�zak n� o śaro. Ot ek�m sielanak kaŋa engem. Kuledak �s piwt�dak ot ek�m. Nen�m ćoro; o kuly torodak. O kuly p�l engem. Molodak ot ainaja komakamal. Toja �s molan�. H�n ćaδa. Alədak ot ek�m sielanak o komamban. Alədam ot ek�m numa waramra. Ot ek�m el� j�lleen. Ot ek�m weńća j�lleen.
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.]
Meh,
oht eh-kaam koon-taw-yaw-nawk,
pee-raa-dawk eh-kaam,
gohnd ayshir-gaw-lohm t�-reh.
[� as in "hat", � as in French]
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.]
oht oh-maw ssshawr-nawnk,
aysh oht poosh f�nk,
aahl-nawk eh-kaam eye-naw-yaw-nawk,
pee-taa-nawk eh-kaam eye-naw-yaw-nawk eh-laa-vaa.
[ � as in "hat", � between a as in hat and a as in father]
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 ohm-boh-ccheh paa-laa-yaw yoo-taw aw-lawtt oh y�-tee,
keen-taw,
ayshseh-leh-mehk lawm-tee-yawk-nawk.
[ć soft "ch" as in cheese, � as in French]
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.]
kool-keh-dawk oht-tee eh-kaam ohm-boh-ccheh paa-laa-yaw-nawk.
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.]
saw-raw-dawk,
tawp-paw-dawk,
oh-dawm,
kaw-ngaw oh noo-maw waw-rawm,
aysh aw-vaw-aw oh-weh oh lehwl maw-hohz
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.]
aysh mohz-doo-lawk,
yoh-maw-dawk.
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.]
eh-cchee-dawk aw-lawt oh y�-tee,
keen-taw,
aysh seh-leh-mehk lawm-tee-yawk-nawk.
[ � as in "hat"]
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 ek�m o akarataban, o s�vaban, �s 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 ohshee-eh-law-bawn.
[ � as in "hat".]
My brother's soul calls to me.
[The brother-my soul-his-of calls-to me.]
[ŋ something like English "ng".]
I hear and follow his track.
[Hear-I and follow-the-trail-of-I the brother-my.]
Saγedak �s tuledak ot ek�m 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.
In anger, I fight the demon.
[Anger-my flows; the demon-who-devours-souls fight-I.]
oh koo-eeyuh toh-roh-dawk.
He is afraid of me.
[The demon-who-devours-souls (is) afraid-of me.]
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.
I break his body with my bare hands.
[Break-I the body-his empty-hand-s-my-with.]
He is bent over, and falls apart.
[(He)bends and (he)crumbles.]
[� is like the u of American cut, followed by a glide (as y in English yet )]
He runs away.
[He flees.]
[δ is between "d" and "dz".]
Manedak ot ek�m 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.
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.]
I lift him onto my spirit bird.
[Lift-I the brother-my god bird-my-onto.]
Piwt�dak ot En Puwe tyvijanak �s saγedak j�lleen ot el�v� 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
ayshsaw-geh-dawk yaal-leh-ehn ohteh-laa-vaa eye-nawk maw-yawk-nawk.
My brother lives again.
[The brother-my lives again.]
He is complete again.
[The brother-my (is) complete again.]
Where Can I Hear the Greater Healimg Chant of the Carpathians
Source: https://www.christinefeehan.com/carpathian_chanting/great_healing_chant.html