Can a Pagan not believe in reincarnation and afterlife?

Very interesting discussion and many interesting points! I will only speak for myself and the wisdom that I have found in my short life. 

This is my truth and understanding.

I have always have a love and amazement for nature since I was a boy.I always returned to a special place in Kangaroo Valley, a pocket of Rainforest,a meeting of 2 rivers on,"flat rock".Before I started my HSC exams and when I finished,before the start of a new career and at the end of one,when I have relationship issues and need clarity and at the ending of a relationship or friendship.What I' trying to saying a long winded way is that nature has always been my guide and comforter at many junctions of my life and continues to be so.

Through nurturing nature through agriculture and many other ways, I have learnt many things and the concept of cyclic regeneration of the souls of nature has become intrinsic to my worldfeeling and worldview that reincarnation has become a given. 

To me,being Pagan leads to a belief in reincarnation into other worlds,under and upper worlds.

It's a funny sort of question to me really,no offense, but it's like a Christian asking if they can be a Christian even if they don't believe in heaven and hell!

Secret spells of the Old Lithuanians revealed

FOLK KNOWLEDGE>Lithuanian Spells

Marija Zavjalova

Spells represent a specific genre of folklore. It is characterised by very close relations with the archaic forms of national culture and the mythical outlook. Being directly connected with practical magic, spells are practised by a relatively small group of people. The verbal contents of spells is usually kept in secret, consequently, spells are subject to change to a lesser degree than the texts of other genres of folklore. In this respect spells can be regarded as a profound source of ancient tradition. A deep-rooted opinion that spell techniques cannot be revealed to anybody because this deprives spells of their power hinders the collection of texts. So, it is difficult to determine both the precise number of spells and the area of their distribution. It is only possible to speak about the registered and correspondingly processed texts.

Maybe first hints about spells should be sought in the descriptions of mediaeval witch trials (see Raganų teismai Lietuvoje (Witch trials in Lithuania). However until late 19th c. there had been no serious attempts to collect and examine Lithuanian spells. First modest collections of Lithuanian spells (with or without translation) could be occasionally found in the books by German and Polish authors (see Bezzenberger; Wolter; Kraszewski; also the Polish Wisla magazine publications teeming with spell descriptions since 1880). It was only at the beginning of the 20th c. that the first exhaustive collection of spells, that is a book by the Finnish researcher V. Mansikka appeared (see Mansikka). Though several spells were published earlier in the book by A. R. Niemi and A. Sabaliauskas (seeNiemi, Sabaliauskas), Mansikka’s contribution into the research of Lithuanian spells could be hardy surpassed: V. Mansikka provided the most profound descriptions of spells.

Later the boom of folklore collection started in Lithuania. The twenties and the thirties produced an exceptionally vast quantity of material. Various periodicals, such as “Kosmos”, “Mūsų tautosaka”, “Tauta ir žodis”, “Gimtasai kraštas” , “Lietuvių tauta”, “Mokykla ir gyvenimas”, “Švietimo darbas”, “Tautosakos darbai” , etc. often published texts of spells. Among the authors who wrote about spells the following major ones could be mentioned: J. Elisonas (seeElisonas), V. Krėvė-Mickevičius (see Krėvė-Mickevičius), P. Stukėnaitė-Decikienė (see Stukėnaitė; Stukėnaitė-Decikienė). In the collection compiled by Stukėnaitė-Decikienė, Mansikka’s texts are repeated in several places, but otherwise the work is very interesting. Judging from literature published in those times, it is possible to conclude that the interest in this particular folklore genre, that is in the secret folk knowledge increased considerably: in the course of the two pre-war decades lots of folk magic descriptions appeared (see Mažiulis; Palukaitis; Rūdzis; Miškinis; Šimkūnas; Tumas).

After the war collection and research of spells lost their vigour because of obvious reasons: such activities were forbidden and persecuted as was everything connected with the obscure side of life. Nevertheless, the biggest collection of Lithuanian spells was published at that time in America (see Balys). In 1968, the 5th volume of “Lietuvių tautosaka” (Lithuanian folklore) series, that is“Smulkioji tautosaka, žaidimai ir šokiai” (Small-form folklore genres, games and dances), appeared in press. The volume included also the description of spells and divination practices. Besides, a lot of material was gathered during expeditions. This material has not yet been put in good order or processed duly. It is still resting in the entrails of manuscript depositories. The Institute of Lithuanian Literature and Folklore and the Lithuanian Folklore Centre have just started the creation of a corresponding database.

It is necessary to stress that the investigation into Lithuanian spells fostered a tremendous interest in the research of ancient religion and mythology. Compared to the tradition of neighbouring Slavs, Lithuanian spells have a more archaic structure. This is determined by historical reasons: due to a relatively late introduction of Christianity in Lithuania, Lithuanian folklore (spells, in the first place) managed to preserve certain characteristics of pagan outlook. For example, material relating to Lithuanian spells was used by V. Ivanov and V. Toporov to restore the basic Indo-European myth; it was also used in a number of other interesting studies of world outlook of ancient Balts and other nations (seeIvanov; Toporov; Nevskaja; Dundulienė; Vėlius).



A lot of information on the archaic understanding of the world can be revealed by the investigation into folklore texts, especially into Lithuanian spells. For example, almost all natural subjects found in them are personified: not only the Earth, the Fire, the Sun and the Moon but also the Oak and the Stone - that is the most important elements found in the centre of the mythic world - have their own spirit; they can actively engage in particular activities if asked to by a spell-binder:Valiolio Dzievolio, per Dougio akmenėlį, per Bubį ūžuolėlį, tavy prašau, tau insakau - žodzį tark, krojų sulaikyk, kad iš NN gyslų nebėgtų, dūšios iš kūno neviliotų. Išviliok geriou dūšių iš to medžio, kuris padziūvo, išlaisk kroujų iš tos žolės, kurių dalgė pakirto (God, I am asking you, I am commanding you through Dougis the Stone and Bubis the Oak: utter the word, stop the blood from running out of NN’s veins, from tempting the soul out of the body. You better tempt the soul out of the tree that has become parched, you better let the blood out of the grass that has been cut by a scythe) (Krėvė-Mickevičius. Kerai, p. 504, N III). Here the tree and the stone are characters with their own names; besides, a stone in Lithuanian spells also has its blood and breath (“kvapą užėmęs” (breathless). Such a view corresponds with ancient beliefs that everything in the world has its own spirit, that is an ability to act freely and independently. This can be said also about a human: he is not subordinate to the Supreme Being as is maintained by the Christian philosophy; a human not only settles his problems himself but is able to command even God (see the above-mentioned text). Traditional attributes of the God are just the instruments of the spell-binder:Saulės vardu, perkūno grousmu tau, drugy, insakou, tavi varou nog žmonių, nog gyvulių, nog poukščių, nog kiekvieno gyvo garo... Jei many nepaklousysi, tavi saulės spinduliu išdžiovinsiu, saulės kaitru nukamuosiu, gailiu rasu prigirdzysiu, užkerėtų duonu pripenėsiu (In the name of the Sun, through the thunder of Perkūnas the Thunderer I command you, the Fever, I drive you away from people, animals, fowls, from every live property... If you do not obey, I shall dry you up with the ray of the Sun, I shall wear you out with the heat of the Sun, I shall make you drink the burning dew, I shall make you eat the enchanted bread) (Krėvė-Mickevičius. Kerai, p. 507, N XVI); Švento Petro raktu tavi rakinu, Dzievo vardu tavi užkeikiu, sustok (I lock you by means of the key of St. Peter, I cast a spell on you, do stop) (LTR 3477 (146).

A spell-binder does not only cast a spell, speak or command, he himself fights actively against evil spirits. Action-denoting words used in spells perhaps reflect corresponding rituals relating to verbal magic: trinu (dantį į dantį) (I grind (tooth against tooth), marinu (I exterminate), šaunu ( I shoot), kandu (I bite), graužiu (I gnaw), kremtu (I nibble), rišu (I tie), kertu (I cut), gnybu (I pinch), mezgu (I bind), rakinu (I lock), ištrinu (I rub out ), sutrasu (I shake), siuvu (I sew), išimu(I take out), plaku (I whip), siunčiu (I send), nugenu (I drive away), varou (I turn out). Not only a human being but also separate parts of his body can manifest their activity: spells reflect an opinion that a definite part of human body can cause illness, so a spell-binder asks that part of body to go back to its usual place, or threatens to punish it for misbehaviour: Aš ėjau per žalią girią ir matau gilų šulinį. Aš tave noriu, tave, “tą dantį”, noriu prigirdyt ir nugramzdinti, kad tu man daugiau nebeskaudėtum (As I walked through the forest, I saw a deep well. I want to drawn you, the tooth, to send you to the bottom, so that you never ache again) (Balys, p. 67, N 444); Kaulelis, iššokęs iš savo vietos, atgal kaulą į savo vietą, kur Dievs tave sutvėręs (You little displaced bone, go back to the place where God meant you to stay) (Balys, p. 73, N 479).




The Christian tradition surely exercised influence on Lithuanian folklore. We can find vivid examples of such influence also in the texts of spells. But, in contrast to the Slavic tradition, here corresponding insertions sound artificial. They clearly do not fit in with the rest of the text: Aš dabar matau jauną Mėnulį ir kandu ant mano apmirusio danties. Vardan Dievo Tėvo ir Sūnaus ir Šventosios Dvasios(Now that I see waxing Moon (during its first quarter) I bite with my half-dead tooth. In the name of the Father, the Son and the Holy Spirit) (Balys, p. 23, N 83). Kaip gumbas, taip klynas turi savo dvarų. Išsikačiok, išsivaliok! Panele Švenčiausia, pristok, ponas Jezusis ir visi švincieji, kaip akmuo undenin, taip gumbas zemyn. Amen. (Stomach ache has its own realm. Smooth out yourself, roll out yourself! Holy Virgin, stay here for a while, and you, Jesus the Lord, and you, all saints, like a stone into the water so you, the stomach ache, get down. Amen). (Mansikka, p. 98, N 156). Extracts form popular prayers or the names of saints are usually inserted. The most important acts are performed either by the spell-binder himself or by other characters. There are also the texts describing actions performed by Christian characters (Jesus, Holy Virgin, and saints). The texts were possibly borrowed from neighbours who had correspondingly developed plots. Possibly, such characters just substituted pagan deities mentioned in primary texts. This is evidenced by analogous texts in which, for example, actions are performed by St. George (a more recent variant) or byŠvaistikas, a pagan Baltic god (a primary variant).

It is noteworthy that Lithuanian spells addressing pagan deities are very numerous. In them the Sun, the Moon, the Earth, the Fire (named Gabija) are often mentioned as separate independent characters. They are addressed not only in case of simple incantation against a disease (the Sun and the Earth are asked to “take away” venom; the Earth is responsible for the snake’s behaviour; the Moon “treats” toothache) but also in special prayers, for example: Mėnuo, Mėnuo, Mėnulėli, dangaus šviesus dievaitėli, duok jam ratų, man sveikatų, duok jam pelnystį, man Perkūno karalystį. (Moon the Bright God of the Heaven, give him a circle, give me health, give him completeness, give me the kingdom of Perkūnas the Thunderer). (Balys, p. 17, N 1); [when burying fire under the ashes]: Ugnele Gabijonėle, nekurstoma nedek, užklostoma miegok ir nevaikščiok po šiuos namelius. (Gabijonėlė the Fire, do not burn when not kindled, sleep under the cover, and do not walk about the house). (Balys, p. 48, N 302). Such prayers constitute a separate group of spells. Some researchers distinguish spells from the prayers of the above-mentioned type. We think this is not necessary because prayers and spells serve the same purpose: to protect a human from diseases, misfortunes, etc. Besides, the structure of prayers and spells is similar.

Speaking of relations among spells and other folklore genres, it is necessary to stress the rhythmic form of certain spells. This makes them sound like little songs, for example: [during the storm] Perkūne dievaiti, nemušk žemaitį, mušk gudą kaip šunį rudą! (Perkūnas the God, do not strike a Samogitian, strike a Byelorussian like a ginger-haired dog!) (Balys, p. 53, N 355);

Debesėli, pro šalį, pro šalį,
Nunešk gudo veršelį, veršelį,
Ė tatariui paršelį, paršelį,
Ė kunigo gsaidelį, gaidėlį,
Ė ubago maišelį, maišelį,
Dalykitės per pusį, per pusį,
Viena pusė Saulelei, Saulelei,
Kita pusė debesiui, debesiui.

(Cloud, go past, go past, take with you a Byelorussian’s calf, a Tartar’s piglet, a priest’s rooster, a beggar’s bag, divide the spoil equally between you two: one half for the Sun, one half for the Cloud). (Balys, p. 33, N 161).

Sometimes it is even difficult to determine the genre of a certain text: whether the text represents a merry rhyme or is a part of a serious rite of enchantment. Texts of such type can be usually found in the so-called “non-serious” magic (for example, in magic acts aimed at influencing the weather). Incantations against disease are usually different.

Texts of spells are similar to legends or short stories. We have texts relating about a certain event, for example, somebody’s travel or meeting. Such texts usually take the form of a dialogue, for example: Jėzus Kristus ėjo anksti rytą su Šv. Petru ir Panele Švenčiausia. Dievo gimdytoja ėjo pirmiau jų. Marija paklausė Jėzaus: - Mano Sūnau, kur mes einam? Kad čia kelias eina kalnais, skardžiais ir per miškus. Taip apsaugok ir mano kelią nuo viso pikto. Šventas Petras ištraukė savo raktus ir užrakino vilkų gerkles, kad jie kojų neapgraužtų, jokių nelaimių nepadarytų ir nuo kelio pabėgtų. Amen. (Early in the morning, Jesus Christ went for a walk in the company of St. Peter and the Holy Virgin. The God’s Mother walked before them. Mary asked Jesus: - My Son, where are we going to? As here the path goes through the mountains, steep slopes and forests, so you protect my path from all evil. St. Peter took out his keys and locked the jaws of wolves lest they could pick the feet or bring about some misfortune; so that they run away from the path. Amen). (Balys, p. 89, N 555). However such texts are not typical of Lithuanian tradition. Most probably they appeared later when Christianity had been firmly established, or, as a result of it, had undergone great changes.

Spells are directly connected with practical magic. In this respect they differ from other genres of folklore. When casting a spell, a spell-binder not only pronounces certain words but also performs various acts or uses ritual instruments. Surely, the spell-binder or magician himself or herself is the chief character of the ritual. The subject over whom the spell is cast - be it a human or an animal needing help - is just a passive witness of the ritual (very rarely he or she has to participate in the ritual in some way, for example, is asked to say a prayer). If the subject (a patient or an ill animal) is far away from the place of the ritual, the power of magic is transferred to him by means of a certain object. Various instruments can serve the purpose, but usually a magician casts a spell over bread, salt, water or other food that the patient is fed with later. Places that ache are covered with charmed butter, fat or honey. Wounds are treated by applying to them cold iron, rye flour, wool, and paper. (Such remedies have always been used for curing purposes). Knots can be tied on a piece of rope during the ritual in order to stop the wound, or an imaginary sewing up of a wound with a thread can be performed as is done in the following incantation against bleeding: “Mezgu mazgelį, ne vieną, ne antrą, ne trečią, ne ketvirtą, ne penktą, ne šeštą, ne septintą, ne aštuntą tiktai devintą. Kaip šitą raikštelę mazgiau mazgeliais, taip mazgau, rišu tave, NN kraujas...” (I am tying a knot, not the first, not the second, not the third, not the fourth, not the fifth, not the sixth, not the seventh, not the eighth, I am tying the ninth. As I have tied knots on this band so I am tying up you, the blood of NN...). (Krėvė-Mickevičius. Kerai, p. 504, N IV). It is necessary to stress that tying up as well as sewing up or knotting together have their sacral meaning. The process of tying is magic. It is interesting that the words “to sew”, “to tie”, and “to knot” also mean “to speak”. This indicates that the words “a knot” or “a thread” have their secret meaning. They denote “a strong word, speech, and magic” which fully answers their function in spells.

Word itself is equally powerful in spells. If uttered correctly or pronounced by a powerful character, it may become a strong weapon, for example: Griaudžia griausmas, žaibai žaibuoja, krenta rūdys, žaidai byra, dievo žodžio niekas negal pergalėt... (Thunder is thundering, lightning is flashing, rust is falling down, sparks are flying, nothing can overcome the word of God...) (Mansikka, p. 103, N 181). Somebody’s name is a word of special importance: if you know your enemy’s name you can defeat him or her; and vice versa: if you mention the names of powerful characters, you can make use of their power, for example: Aš visų vardus žinau, nė vienos nebijau: ar juodoji, ar margoji, ar varinė trejosdevynerios. (I know the names of them all, I am not afraid of any of them: be it the black one, be it the spotted one, or the copper-coloured one three times nine). (Balys, p. 56, N 382); ... Per Dievo vardų pagalbes tegul pamočyja Onai Mažeikienei. (...through the God’s name may Ona Mažeikienė be helped). (LTR 4921 (17). Name carries the internal essence of the character. No wonder various taboos against the revelation of name exist: if you know a person’s name, you can destroy him/her or demand his/her help; in any case you can control the owner of the name. The victim’s (patient’s) name is to be mentioned in every incantation. The name is the main distinctive feature of it. (If incantation is uttered on behalf of an animal, the colour of its coat is to be mentioned). As soon as the spell-binder utters the name, the joint power of all forces is turned in the favourable direction. The name of the spell-binder himself/herself is also very important, for example:

Švinta Marija, pristok (Holy Mary, stay a while) (to be repeated 3 times)
Plaukė ilgauodegė par mares (The long-tailed one swam across the sea) (to be repeated 3 times)
Švinta Marija nemiega (Holy Mary is not sleeping) (to be repeated 3 times)
Juodas plaukas nemiega (The black hair is not sleeping) (to be repeated 3 times)
Mano vardas nemiega (My name is not sleeping) (to be repeated 3 times). (LTR 3863).

Secret power of the word is stressed also by a secret and discreet ritual of casting a spell: incantations had to be uttered in a low voice, in a whisper, and quickly (without pausing for breath) so that nobody (even the person on whose behalf the incantation is uttered) could understand anything. Only a person with healthy teeth was able to utter incantations so that the word (and breath) released by him/her could not be mutilated. Word was related with breathing: having uttered the incantation the magician had to blow softly on the object or wound on which the spell was being cast (as if sending out the words pronounced by him/her). It was extremely difficult to utter the whole text without stopping for breath, especially if the text had to be repeated several times (3, 9, 12 or sometimes 27 times!). So, the spell-binder had to have not only good teeth but also good lungs. Besides, only the oldest or the youngest member of the family could become a spell-binder. A spell-binder was allowed to hand down his/her powers only to somebody who was younger than he/her or whose gender was the same as his/her.

The time and the place of the ritual was special: spells used to be cast usually at dawn or at sunset, within or without the house (depending on the purpose). Spells used to be suited to some important ritual moment, for example, sowing, sending the cattle to grass for the first time in spring, or kindling a fire. In such cases spells are similar to short prayers, that is a genre close to them. For example: [In spring when driving the cattle off to the pasture for the first time, it is necessary to walk in a circle around your herd three times a twig of kemalas in hand, then turn to the East and repeat the following three times:] Šventas Jurgi, vilkus pažabok, šituos gyvulius saugok. Neskirk vilku nei karvės, nei kioulės, nei paršuko, nei teliuko, nei mažo ėriuko. Laisk vilkam gaudzic cik kiškius, lapias, miško žvėris. (St. George, bridle the wolves, protect these animals. Do not give the wolf either a cow, or a pig, or a piglet, or a calf, or a small lamb. Let the wolves be after rabbits, foxes and other forest animals). (Krėvė-Mickevičius. Kerai, p. 508, N XIX); Žemynėle, žiedkėlėle, žydėk rugiais, kviečiais, miežiais ir visais javais, būki linksma, dievel, ant mūsų; [kad] prie tų mūsų darbų švents angelas pristotų; piktą žmogų pro šalį nukreipk, kad mūsų neapjuoktų.(Žemyna the Raiser of Flowers, bring yourself forth through the blooming rye, wheat, barley and all corn, show us your mirth, o Goddess; [so that] Holy Angel may stay with us while we perform our works; turn an evil human away from us so that he or she may not ridicule us). (Balys, p. 53, N 360).

Incantations against a snake bite are very numerous in Lithuania. Not only the urgency of magic measures (there are many snakes in Lithuania) but also the importance of the snake’s role in folk culture accounts for their popularity. Incantations against snakes reflect the existence of the cult of snake. Incantations against diseases, especially against erysipelas (the rose) and blood, occupy a second place according to popularity. Wound stopping by means of magic acts can be explained by the frequency (because of various reasons) and obviousness of this phenomenon: everyone can see when blood stops running from the wound. Treatment of the rose can be explained not only by the above-mentioned obviousness but also by a very common view that it can be cured only by casting a spell. (People still believe it). It seems that the range of diseases cured by casting a spell covers all illnesses known to people. But in reality each tradition gives preference to one or other disease. For example, we have only several incantations against tuberculosis or evil eye in Lithuania, while in the neighbouring areas occupied by Slavs such incantations are very numerous. Besides, such Lithuanian incantations are obvious borrowings.

Besides incantations against diseases, there are household incantations in Lithuania. They are mostly related with agriculture. Spells relating to animal protection represent a separate group. Compared to the tradition of Eastern Slavs, the Lithuanian tradition is almost void of love magic. Maybe this can be accounted for by the fact that love magic is universally considered to be black, therefore the attitude of people towards it is more serious: love magic is practised less often; on the other hand, people are reticent about it.

According to the structure of text, Lithuanian spells can be grouped in the following way:

1) Charms: very short texts consisting of only 1-2 words (usually, an enumeration of things that can help in case of an illness; or an address to the disease itself, for example: Saule, mėnuo, šešėlis... (The sun, the moon, the shadow...) (TD, p. 179, N 447); Žeme, žemela (The earth, ...) (Mansikka, p. 81 N 79).

2) Comparisons built according to the principle: “A like/as B” , for example: Kaip šitas stalelis siudžiuvęs, tegū ir ana sudžiūsta (Like this shrunken table, may it shrink) (LTR 3585 (413); Ėda mane rėmuo-rėmuonėlis, kaip vilkas žalią mėsą, kaip žuvis žalią žuvį, kaip avis ramunėlį (Heartburn eats me like a wolf eating raw meat, like a fish eating raw fish, like a sheep eating a camomile) (Mansikka, p. 100, N 168).

3) Direct address to a disease or its personification. It may have the form of a covenant, a request, an order, a wish, a threat, or a command to get out, for example: Meška, meška, išlįsk iš akių! Aš tau duosiu urbaną medaus! (Bear, Bear, get out of my eyes! I shall give you a jarful of honey!) (LTR 4511(363);Rože, rože, tu iš kur atsiradai, tu ir pražuk; rože, rože, iš kur tu atsiradai, ten ir pranyk. (Rose, Rose, go thither whence you have come from; Rose, Rose, depart thither whence you have come from) (LKAG 70 (64).

4) Address to outsider characters or powerful natural forces with a request or demand to help get rid of the disease, for example: Unduo, undenėli, sustok, kur bėgi, kur susilaikai, nuo rytų lig vakarų apsiprausi, apšvarini vingiuotas pakrantes, geltonų smėlį, apiprausk mano sūnų Jonų (Water, Water, you who run and pause, you who wash yourself from East to West, you who clean the winding banks and the yellow sands, stop and wash my son Jonas) (Dundulienė, Akys, p. 55); Pele, pele, te (šia) tau kaulinis (dantis), duok man geležinį(Mouse, Mouse, here is a bone tooth; take it and give me an iron tooth) (LT, p. 903, N 9332).

5) Acts performed by the spell-binder himself/herself (or with the help of other characters), for example: Šitą karpelę rišu, šitą karpelę rišu... (I am tying up this wart, I am tying up this wart...) (LTR 4511 (359); Aš nugenu NN (vardas) nelabas dvasias, slegučius ir visa pikta su trim devyneriom galybėm, su trim (devyneriais) angelais. Išdilsi, kaip delčios Mėnuo, sudžiūsi, kaip liekno švendrė. (I am driving away evil spirits, nightmares and all that is evil from NN (name) with the help of three times nine powers, with the help of three (nine) angels. You shall wane like a crescent moon, you shall shrink like a reed in a marsh) (Balys, p. 81, N 525).

6) Addresses directed to God or saints expressing a request to help, for example:Panela Švenčiausia, kadangi pamynei tų ledulielų, kurioj an viso pasaulio norėjai praryt, pamink nuodus šitos leduliulos, kurioj inkando, reiškia, tokį ir tokį gyvulį (Holy Virgin, as you have trampled on the snake that wanted to devour the whole world, do trample on the venom of the snake that has bitten, so to say, some animal) (LTR 4325 (253); Švintas Jokubai, atimk sopi nuo NN. Yra in dangaus dvi zvaigzdes seserys: viena Polia, kita Lidia (St. Jacob, take away the pain from NN. There are two stars in the sky: one is called Polia, the other is called Lidia) (Mansikka, p. 90, N 118).

7) Descriptions of acts made by saints, for example: Panele Švinčiausia, ana Mariutė, ana žegnojo savo švintu runkeli, ligas pavietrius sutabdinėjo (Holy Virgin, Mary, she would cross by her holy hand, she would stop illnesses and diseases) (Stukėnaitė-Decikienė, p. 136, N 104); Turėjo Ponas Jezusis penkias ronas ir užgijos. Kaip tos ronos užgijos, kad taip užgyt ir čia (Lord Jesus had five wounds, and all of them healed up. Like the wounds that healed up, so may this wound heal up) (Mansikka, p. 72, N 36).

There are also mixed texts. However, comparisons, addresses to diseases, and acts performed by the spell-binder himself/herself prevail. Probably these are the most archaic spells. They are static, that is the action described in them takes place without any specification of place and time, or, in other words, “here and now”. This fully answers the purpose of casting a spell: being closely related with the ritual act they themselves perform an act within a word. Longer incantations with a more elaborate plot (usually epic, and widespread in the Slavic tradition) are dynamic: they give an account of somebody’s travel; as Christian characters are common in them, this may indicate that such texts developed relatively later.

Usually, the purpose of casting a spell does not determine the type of spell. For example, incantations against a snake can be of any type. However there are strategic preferences in the treatment of one or other disease. For example, incantations against the rose usually belong to the 7th type, that is a description of a travel taken by a powerful character and his/her manipulations with the metaphor of the disease (that is with the flower of rose) are given; in incantations against blood, a comparison between blood and the Jordan in which the flow of water ceased (or was stopped by Jesus) is made; incantations against heartburn represent just a list of comparisons; incantations against grižius (aching joints) are dominated by a dialogue. Possibly such distribution is connected with the circumstance that every disease had its own most effective way of treatment.

The analysis of each of the above-mentioned variants revealed that the expected effect was supposed to rest on the widely-known principle of similarity (similar treats similar): sometimes a disease was likened to an outwardly similar thing (for example, blood - river), sometimes the same was done on the grounds of similar manifestation (for example, heartburn gnawing like an animal), sometimes - on the basis of similar sounding of the word (for example, rose (a disease) was likened to rose (a flower), sometimes a parallel was drawn between gryžius (a disease) and graužimas (gnawing). If the use of the principle of similarity did not work, then the spell-binder tried to establish a personal contact with the disease, that is he/she addressed it directly. Such method was common in incantations against a snake, a dog, and gumbas (stomach ache). Address directed to third persons was usually used in difficult cases when the spell-binder lacked self-confidence.

Though spell casting techniques may differ, all texts share common structure. By this specific structure spells can be distinguished from other folklore texts. As almost all such texts purpose to restore the system of the world disturbed by diseases or other misfortunes, or to create a closed circle (as is done during a magic rite), this attempt can be observed also in the structural elements of the text. For example, in the repetition of sentences, words or even sounds: Ažuažadu nuo kirmėlės baltam arkliui. Nekenčia tavęs saulė, nekenčia tavęs mėnuo, nekenčia tavęs žvaigždės, nekenčia tavęs dangus, nekenčia tavęs pati, nekenčia tavęs vyras, nekenčia tavęs vaikai, nekenčia tavęs visa pamilija, ir aš tavęs nekenčiu. Amen, amen, amen (I am uttering the words against a worm for a white horse. The sun hates you, the moon hates you, the stars hate you, the sky hates you, the wife hates you, the husband hates you, the children hate you, the whole family hates you, and I hate you. Amen, amen, amen) (Mansikka, p. 77, N 59); Saulė saule, mėnuo mėnesiu, žemė žeme, upė upe! Nueik tu, gyvate, skradu žeme! (LT, p. 895, N 9283); Grauž gryžių, da grauž geriau (Mansikka, p. 96, N. 148). The formation of an orderly image of the world can be also observed in the description of various objects: Paukštis be pieno, akmuo be sparnų, vanduo be kraujo (A bird without milk, a stone without wings, water without blood) (Mansikka, p. 81, N. 75). Objects are to form a harmonised whole. Sometimes this harmony may seem absolutely illogical. However here we encounter another logic, that is the logic of the magic world.

Such absurd representation can be explained by another principle of spell magic, that is by the building of a reverse world model. In it, like in a mirror, the image of the real world is reflected. Surely, in the reverse world things are also interrelated. Consequently, they can exchange their places, or be likened to anything. No wonder that sometimes things seem to go against the principles of logic. For example, the illogical order of objects exists in the following incantation against a snake: Žema žemynela, un pirkelės upelė, un tos upelės aniolas švintasai (Žema žemynela, a river on the hut, a holy angel on the river) (Mansikka, p. 80, N 72). It is possible that here certain characteristics of human thinking, namely the associative relation among antipodal and distant objects manifests itself. Such a reverse world model can be distinguished also in the structure of the text: even the words can be read in reverse order, for example:Te, va, gi, da, jo, da, ru. du, var, nia, vel, skie, ku, nie, na, ma, Jonas [= Gyvate, juoda, ruda! vardu velnio - nekąskit mano Jono!] (= Snake, black and brown! in the name of Devil - do not bite my Jonas!) (Mansikka, p. 77, N 58). It is interesting that in this text the only “normal” word is the name of the snake’s victim. As can be seen, objects belonging to “this” world are not turned upside down. That is, they remain unchanged.

The chief purpose of a spell is not only to describe the magic world, or to put its constituent parts in good order. Spell also purposes to perform a definite act, namely to strike a blow. Therefore many texts are similar to a blow in terms of their outward characteristics, such as compression, curtness and precision. Sometimes even verbs are omitted, for example: Džiovinto vėjo, pernykščio sniego, šių metų ledo, rupūžės kraujo (Parched wind, last year’s snow, this year’s ice, toad’s blood) (LTR 4035 (15); Dangus Jezau, saulė Jezau, žemė Jezau, rasa Jezau. Amen Jezau Kristau (The heaven, O Jesus, the sun, O Jesus, the earth, O Jesus, the dew, O Jesus. Amen, O Jesus Christ) (Mansikka, p. 82, N 82). Such expressive compression is characteristic of Lithuanian spells. In this respect they can be likened to a blow struck from the centre. (Contrary to the spells of East Slavs characterised by a search for the above-mentioned centre). In Lithuanian spells the centre is represented by a spell-casting human who can achieve his aim - to tie up blood, to gnaw up gryžius (disease), to enter into an agreement with evil spirits, even to kill by means of a thunderbolt if needed - all by himself without any external help. The prevalence of nominatives in Lithuanian spells evidences once more their archaic character: it is commonly known that in human phylogeny the part of cortex responsible for nominatives was formed relatively early.

Characteristic features of Lithuanian spells described in this article are closely related with the problem of borrowings. It is obvious that various traditions share common plots. For example, the motif of rose can be found in German and other European spells. (It is not so common among Slavs). Certain plots (for example, a comparison between blood and the Jordan) may have been borrowed owing to the Christian influence. However there are universal methods of treatment reflecting, perhaps, common characteristics of human thinking. Probably, such universal methods represent the likening of herpes to a bough, the asking of a mouse to provide good teeth, etc. However every tradition prefers certain plots to other ones. By the distribution of such preferred and, therefore, highly elaborated plots we can form an opinion about borrowings. For example, Lithuanian texts “against lamanina (rheumatics)” or “against evil eye” are created according to a traditional Slavic scheme, consequently, they must have been borrowed.

Sometimes separate borrowed words in Lithuanian texts betray the route by which the borrowing arrived. If we pay attention to the vocabulary of Lithuanian spells, we shall see many Slavisms. This is quite understandable, bearing in mind the linguistic situation and close contacts between the nations throughout the historical times. However the most interesting thing is that the most important words used in spells, that is the names of diseases or addresses to diseases, such as: Gumbas, apsistanavyj! (Stomach ache, do stop!) (Stukėnaitė-Decikienė, p. 130, N 56); Mumine Žemine, Atimk savo zjadus, Atduok margai karvei sveikatų(Muminė Žeminė, take back your venom, give back good health to the spotted cow) (LKAG 207 (46, 48); Šventa Gabija, būk spakaini (Holy Gabija the Fire, be calm) (Balys, p. 47, N 299) are non-Lithuanian words. Maybe every culture regards a foreign nation or a foreign language as a dangerous and unusual phenomenon. It is interesting that in our case foreign language is also considered to be more effective in the fight against the world of evil forces, or even in the maintaining of closer relations with it. The belief that a foreign obscure word is more helpful than a clear native word determines the appearance of quite unintelligible texts. They are formed of mispronounced or misunderstood texts of foreign languages (usually Polish or Russian). Because of the same reasons equivalent texts repeated in several languages appeared, for example: Viespato Jezus per jura plauke jura nustojo teketo, kad ir mano kraujas nustota tekete. Gospodz J. czerez more plyl more pierestalo tem cztoby I moja krow pierestala tecz. (Jesus the Lord swam across the sea, and the sea stopped flowing; oh, that my blood would stop running) (LMD I 942 (16).

Bearing in mind the situation at the Lithuanian border, it is interesting to note that it is this area that abounds in spells possibly related with the basic dichotomy of the archaic man’s outlook, namely the “one’s own - alien” dichotomy. “One’s own” culture surrounded by alien environment is to be able to protect itself from unknown and therefore dangerous world.

In the territory of Lithuania, there are many texts of spells created by other nations, mostly by Poles and Russians. In some regions bilingual spell-binders can cast spells in several languages. However the genesis of such texts and the influence of translation on different traditions can be revealed only by means of a research into the cultures of nations living there. At present the folklore of Russian Old Believers residing in Lithuania is gathered actively (see published texts of spells - Novikovas, Trimakas). Maybe this material will help us answer the above-mentioned questions, or will invite a lot of new ones.

Abbreviations

Balys - Balys J. Liaudies magija ir medicina. Bloomington, Indiana, 1951
Bezzenberger - Bezzenberger A. Litauische Forschungen. Göttingen, 1882
Dundulienė:
Dundulienė P. Akys lietuvių pasaulėjautoje. Vilnius, 1992
Dundulienė P. Ugnis lietuvių liaudies pasaulėjautoje. Vilnius, 1985
Dundulienė P. Žalčiai lietuvių liaudies pasaulėjautoje ir dailėje. Vilnius, 1996
Elisonas:
Elisonas J. Pantinė gyvatė (Vipera berus) // Kosmos, 1930, N 6.
Elisonas J. Keletas folkloro dalykų apie mūsų krašto roplių (Reptilia) atstovus// Kosmos, V t., 1924
Elisonas J. Mūsų krašto ropliai lietuvių folkloro šviesoje // Mūsų tautosaka. Kaunas, III t., 1931
Elisonas J. Keletas folkloro dalykų apie mūsų krašto varles (Amphibia) // Tauta ir žodis. Kaunas, IV kn., 1926
Ivanov, Toporov - Ivanov V., Toporov V. Issledovanija v oblasti slavianskich drevnostej. Moskva, 1974
Kraszewski - Kraszewski J.I. Starožytne dzieje, ustawy, wiara, obyczaje, piesni, przyslovia, podania I t. d. Warszawa, 1847
Krėvė - Mickevičius:
Krėvė - Mickevičius V. Burtai Sedos parapijoje// Tauta ir žodis, Kaunas, 1925
Krėvė - Mickevičius V. Marcinkonių burtai ir prietarai// Tauta ir žodis, Kaunas, 1925 N 3, 1926 N 4
Krėvė - Mickevičius V. Aitvaras // Gimtasai kraštas 1941 - Vim N 1-2 (28 - 29)
Krėvė - Mickevičius V. Kerai // Tauta ir žodis, IV, 1926
LKGA - sound records of Folk Creation Archives (Centre of Lithuanian Folk Culture)
LMD - Lithuanian Science Society (Archives of the Institute of Lithuanian Literature and Folklore)
LT - Lietuvių tautosaka. V t. (Smulkioji tautosaka, žaidimai ir šokiai), Vilnius, 1968
LTR - Lithuanian Folklore Manuscript Depository (Institute of Lithuanian Literature and Folklore)
Mansikka - Mansikka V. Litauische Zauberspruche. Helsinki, 1929
Mažiulis - Mažiulis A. Blogos akys // Gimtasai kraštas, 1938, N 3-4
Miškinis - Miškinis J. Trys šimtai dzūkų burtų ir prietarų// Tauta ir žodis, IV, Kaunas, 1926
Nevskaja - Nevskaja L. O zagovornoj realizaciji odnogo epizoda osnovnovo mifa // Etnolingvistika teksta. Semiotika malych form folklora. Moskva, 1988
Niemi, Sabaliauskas - Niemi A.R., Sabaliauskas A. Lietuvių dainos ir giesmės. Helsinki, 1911
Novikovas, Trimakas - Novikovas J., Trimakas R. Lietuvos rusų sentikių užkalbėjimai// Tautosakos darbai, VI - VII (XIII - XIV), Vilnius, 1997
Palukaitis - Palukaitis J. Burtai ir prietarai // Lietuvių tauta, N 4, 1924
Raganų teismai Lietuvoje - Raganų teismai Lietuvoje. Vilnius, 1987
Rūdzis - Rūdzis M. Vilniaus krašto dzūkų burtai // Lietuvių tauta, N 3, 1920
Stukėnaitė - Stukėnaitė P. Šis tas apie Vilniaus kaimo prietarus ir burtus // Gimtasai kraštas, 1940 N 124
Stukėnaitė - Decikienė - Stukėnaitė - Decikienė Pr. Užkalbėjimai Švenčionių apskrity. // Gimtasai kraštas, 1941 - VIII m. 1-2 (28-29 nr.)
Šimkūnas - Šimkūnas P. Lietuviškieji žavėtojai // Mokykla ir gyvenimas. 1930, N 6
TD - Vilniaus krašto lietuvių tautosaka // Tautosakos darbai, t.IV, Kaunas, 1938
Tumas - Tumas J. Kalbamieji žmonės // Švietimo darbas, N 3-4, 5-6, 1921
Vėlius - Vėlius N. Chtoniškasis lietuvių mitologijos pasaulis. Vilnius, 1987

translated by FRAZĖ

Bi hemisphereal Pagan

I can't help being bi hemisphereal! I am Gemini after all! lol In Baltic tradition,we observe Velines (aka Sahmain) from Autumn Equinox to Yule and again at Veliniu Velykos,(aka Ostara). All pagan celebrations are definitely seasonal and as a Pagan, I believe that to be connected with the world around us, we need to celebrate the Sventes (aka Sabbats and Esabbats) at the right time, where we are geographically.So we honour the deceased in the time of dying in nature, Autumn and again with the new life of Spring, hearkening to the belief in the new life of reincarnation, renewal and regeneration.
The thing that spins y mind is when we travel as Pagans and experience a shift in the wheel. for exaple, I'm going to Europe in December, so I will have 3 Yules in 12 months. A friend of mine is going to America to live in a couple of weeks and for her she is going from Spring Equinox to Autumn Equinox in a single day!
Surely this muck around with your inner compass? What is the groups thoughts?
I should say that my heart mind and body live here in Australia and I am so proud of everything that entails. I have had a very free life that I have been so lucky to have,being in this country! My Spirit, Soul and blood come from Lithuania(in the northern hemisphere). This is my Motherland and so dear to me that I do follow what's happening there, while living here in this place and time. Am I making sense?
So I still watch Velines celebrations in Lithuania when it is Spring here! I do feel a little torn sometimes!

Elements

I think that I connect with the Elements equally in so many ways.One way,I have to say that, since my name change back to my birth name, from Keating to Kryzius, I have noticed a shift from my Celestial/etheric concerns in high ritual magic in Kabbalah to Terrestrial/earthly concerns in my ethnic faith.

Air and Spirit -the abstract world of complex thoughts, to,

Earth and Spirit -or down to Earth, in the world of the wise and Ancestors.Being connected to the Earth has really connected my Spirit with the Universe and the realms in between. I feel this is where my Soul needs to rest now.

Soul mates

My Aunty and I, live in different states and had little physical involvement in each others lives but we have had so many parralels in our lives, it's hard to deny that we are tied together. It's like we are twins! My Aunty who is 20years my senior had many interests and careers that I unknowingly did also!
Aunty was into Complementary medecine,so was I!
Aunty was into gardening, so was I!
Aunty was into spirituality and shamanism, so was I!
Aunty did OH&S in her workplace, so did I!
The list of uncanny similarities between our lives goes on but I won't bore you! One thing that I will say is that because of our different generations,I had so much more opportunity to excel in my spirituality. I didn't have the rigid expectations of society,church and family, holding back my evolution to enlightenment.

Baltic Tree of Life

ROMOVE

ROMUVA-TREE OF LIFE:

This is the emblem of the Romuva religion, a revival of the indigenous Pagan religion of Lithuania. The symbol of Romuva is a stylized oak tree, representing the axis mundi, or “world tree,” known in local mythology as Austras Koks, ” tree of dawn,” or most popularly known as the tree of life. The three tiers represent the three worlds: the world of the living or present-day, the world of the dead or passed time, and the world to come, the future. The runic inscription here reads, “Romuve,” or sanctuary, the root from which the word Romuva is derived.

I love this! I haven't seen this interpretation before,It's beautiful! brings me to tears but not quite and I get butterflies when I look at this picture! The Tree of life has a really special place in my Body Soul, Mind and Spirit!

Counting 4 parts to my Beeing!........... I just had a revelation!

A Lithuanian folk belief in magical numbers repeatedly brings up Trys keturiose=3x4. 3 levels of existence times by the 4 parts of my Beeing equals 12! A magical number that also reduces to 3(1+2) and 2(1x2). This to me means harmony of triplicity and the balance of 2. Understanding and Wisdom.

I've been meditating on this picture for some time now and I realised that the 8 spheres around the Tree represent the 8 main sventes,and very appropriately placed in the picture! Starting from the top of the Tree: Rasa(Summer Solstice),then Rugiu svente(harvest),Dagutuves(Autumn Equinox),Velines(Festival of the dead),Kucios(Winter Solstice),Uzgavenes(Shrovetide),Sventes of Pavarsio lyge(Spring Equinox), and finally Jore(Festival of Spring flourishing), then back to Rasa. A full year in the Baltic Lithuanian ethno agricultural calendar! Journey from life to death and back again! :)

Notice the skeleton on the right where Autumn Equinox and the Stag amongst crops on the left! :) Also the Sun Goddess and the Moon God at the top of the picture and the Moon appears again in the Underworld! :) Falcons children at the summit of the Tree and the eternal Fire of the Gods! 

Laima (Goddess of Fate),the Cuckoo, is on the branch to the left at the Springtime festival of flourishing, Jore! :)

It's a great picture and really represents many aspects of Baltic Pagan Faith which really isn't that different to ALL Pagan Faiths. We do all generally believe in the cycles of the nature,the Underworld and Ancestors,afterlife and reincarnation.

Wisdom of Reincarnation and science

 I will only speak for myself and the wisdom that I have found in my short life.

This is my truth and understanding.

I have always have a love and amazement for nature since I was a boy. I always returned to a special place in Kangaroo Valley, a pocket of Rainforest,a meeting of 2 rivers on flat rock.Before I started my HSC exams and when I finished,before the start of a new career and at the end of one,when I have relationship issues and need clarity and at the ending of a relationship or friendship. What I' trying to saying a long winded way is that nature has always been my guide and comforter at many junctions of my life and continues to be so.
 

Through nurturing nature through agriculture and many other ways, I have learnt many things and the concept of cyclic regeneration of the souls of nature has become intrinsic to my worldfeeling and worldview that reincarnation has become a given. 

To me,being Pagan leads to a belief in reincarnation into other worlds,under and upper worlds. It's a funny sort of question to me really,no offense, but it's like a Christian asking if they can be a Christian even if they don't believe in heaven and hell! 

I just want to share my theory on the whole soul count thing as I have also wondered where all the souls came from in our population explosion? I tend to believe in sciences 3 laws of thermodynamics which boils down to the 3 theories being: 

1.that everything is made of energy

2.energy is never created or destroyed

3. energy simply changes form

A piece of paper is energy from a purely scientific point of view.(Electrons perpetually orbiting a nucleus of protons). If the paper is burned,the energy is transformed into heat, light and finally carbon ash. The paper hasn't been destroyed but simply changed form.

So here's my theory for human population explosion: When Trees are cut down,forests destroyed and animals hunted to extinction,we are left with more than just organic waste. The energy of these Beeings had to go somewhere and that's my theory on our extra human souls overpopulating Earth.

I don't really feel the need to prove my theory to skeptics because some things just have to be accepted on faith, just like we can see air but we know we need it for our survival. Everyone needs to find a truth that feels right for them. :)

Intuition versus Instinct

In Brahma Kumaris they teach that there are 5 types of thoughts:

-Wasteful/unnecessary thoughts (=worry thoughts about what happened last week and what might happen next week)
-Necessary thoughts =planning/constructive thoughts
-Positive and negative thoughts need no explanation,
and finally the inspirational thoughts from the Guides and higher Self. Those times when you get the urge to do something and don't know why, like when you have the urge to call a friend who happens to be in need or crisis.

Theses are the 5 types of thoughts as taught by BK and I believe that the 5th kind of thought is where much of our Intuition comes from and Instinct is a primal ability with which, many people have lost touch. but can be relearned through meditation and becoming in touch with spirit.

Instinct is in born in all beings on earth stored in the genetic make up.Instinct causes all animals to find food when hungry and drink when thirsty. Instinct makes all animals sleep during the day, if they're nocturnal and sleep at night when dayturnal. When an animal gets stressed, they instinctively react to either ,fight or flight but many humans tolerate stress over a long time which can negatively affect mental and physical health. The ability to react in the "now" which is instinct for all beings in the plant and animal kingdoms,except modern man.

Ten commandments

These are my commandments that I live by and they have led me to a place of harmony with the world around me, my Ancestors, My Gods and my community. These commandments keep me connected with the here and now and I have found the wisdom of the ancients within me. 

My Ten commandments 

(Photo of the Home alka, sanctuary of Romuva) 

1. Waste not the gifts of the Earth lest you go hungry.

Every crumb is a sacred gift.

 Every scrap of food can be either composted or fed to the birds and other animals.

2. Do not kill,all life is sacred.

Trees,animals,human, Rock,Waters and Earth.

The earth's nature and it's creatures is sacred,

it is from where we began and where we shall end.

3. Honour the Ancestors and deceased loved ones.

They gave their everything for you to be here today with so many liberties and blessings.

4. Honour the Elders,their wisdom is beyond value.

They hold the memory of times and values gone by.

5. In all things, nurture nature as the seasons turn. Grow an edible garden,plant trees and flowering plants for the Bees 

6. Recycle,Re use,Reduce! and do not litter!

 The Earth's resources are limited. 

7. Honour the Gods and Goddess of nature and Earth. With their blessings,you may increase your share.

Celebrate the passing seasons and their Deities of time and space.

8. Visit the sacred places at special times for direct contact, guidance and solace from the Gods,Guides and Totems.

9. Create community where ever you are. Hive of humanity can learn from lessons of the past and our ancestors.We will find a new way forward through the strife on Earth at present.

10. Watch for signs and wonders and just let the Universe and ancestors, guide you and yo won't go astray. 

Trust,let go,let the Gods.    

Meaning of life

Torquay 2012

The meaning of "my" life is to:

*constantly strive for harmony in all aspects of my life and the life around me.

*I believe my mantle is to be steward,caretaker of the Earth and all life who she sustains.I am called to be moral in all my dealings with human and non human,animate and inanimate.

*Scholarship of Baltic Faith is my life goal. I have found the "kulgrinda!" (The secret pathway under the water) and it is my responsibility to share the potential joy connectedness and oneness that people can "live" with knowing these ancient wisdom of the Balts. Alas I don't feel that many people will "catch it"(so to say),in this generation,so I must write a book to add to the wealth of spiritual type teachings that will live on in literature to be found by Seekers.

This is the meaning of my life! I cannot speak on the infinite meanings of life for every beeing in the Universe because to each Star, a different amount is allotted and a different amount is required. We all have a different porpoise for existing on the planet!

What I do to nourish my Spiriit

What makes me whole

These are the things that I do to nurture my own Spirit. I totally believe that through "Connectedness",we can achieve Spiritual enlightenment. This of course is not the only way but the way that has brought me to my own understandings.
*gardening is nuturing nature,
*harvesting and having gratitude for many blessings in the garden and my own life,
*reading, meditating and praying to my Gods,Goddesses,Souls of y Ancestors.
*habitual ritual,
*seasonal ritual,
*being kind to all life when I am given the opportunity,helping a fellow being,whether human plant animal even Rock and Waters. Being an activist when I can,even if it is only in my own home is my responsibility which I don't take lightly.

All these things on their own are physical and mental practices which connect me with the worlds around me, in me, above and below me,on spiritual, mental and emotional levels, everyday.And every day ,I notice that magical things happen without even having to perform ceremony!

Prayer by Thunder

Might sound loopy to some,but a good storm really connects me with the Thunderer. I've had many experiences when through prayer and meditation,I received many a revelation and comfort from the peels of thunder. :)

Light and Dark, Good and Evil?

Balance of Light and Dark,black or white,you choose! White is not good in all traditions. It IS necessary, while striving for harmony,to experience both sides at times to achieve harmony,even for a fleeting moment. As the Japanese would say,"like a Moonbeam hitting a mossy rock in the forest".I believe that judgement of good and evil is a Christian construct so I prefer "light and dark"
I recognise my own dark side, but I prefer to stay in the light and only venture into the darkness when required. I love to retreat to my dark cave when I'm down on the world. I hide in my bedroom and don't socialise with anyone at times like this,and sometimes I've retreated to my cave for months at a time! If my Mum hasn't heard from me for a while,she'll just phone me and ask,"so what's wrong Steve?".Mum has helped me out of a few dark holes!

Words of truth

Monthly passage of the Moon

Thanks for a Sunny day! :)

Prayer to the Ancestors

Wise words from the Spirit to the Soul

Prayer to the mega Full Moon

Expression the dark side- Is there true evil in the World

In the Lithuanian traditional worldview, there is nothing in creation that/who is inherently evil. A big call, I know, especially when you consider such people like Hitler and Kone. The general belief is that we all have 2 sides to our being and it is our responsibility to choose between the two at the relevant times. It could be better described as dark and light, not evil and good. This concept goes on to say that even our Gods, Goddesses and even Veles (deceased Souls) have the ability to help or hinder depending on how they are treated.

The easiest way for me to demonstrate this is to talk about how our dear Mother Earth, who provides us shelter, nourishment, and sustains all life on Earth in perfect balance. When humankind disrespects the Earth by blowing up nuclear weapons in her crust, rapes her of minerals and fossil fuels, deforestation and destruction of habitats, the Goddess reveals her dark side as She rebalances in response. It is only humans who make the judgment of good and bad. A favorite saying of mine is, "a dog who keeps you awake at night barking at his own shadow is not a "bad" dog, he's just being a dog.

Earthquakes, Tsunamis, loss of fertile lands, etc are a response to the way humankind treats Her. I don't believe that the Earth Goddess acts out maliciousness; she is just doing what she must to continually restore harmony. Harmony, like a moonbeam hitting a mossy rock, is never static and is sometimes only fleeting and for which we must continually strive in our own lives. How many times in your life have you said that your life was fantastic and the something happens, shit hits the fan and you have to start again to restore harmony in your life. It can be disheartening but a River that doesn't flow becomes stagnate so change is necessary for not only growth but survival. You can dig your heels in all you like but you will have to go with the changes, even if kicking and screaming! :)

As Earthlings, we naturally react in the same way if we are honest with ourselves. I tend to believe, that allowing yourself to experience all aspects of Divinity, is good for the mental health of an individual if it is in harmony. What is considered to be "bad" is the absence of harmony and balance as in the case of people like Hitler.

In response to how I express my dark side in a healthy way.

* I tend to spend alot of time in my bed, in my cave, when I am down,

* I have been known to use primal type screaming to the heavens when I am angry or frustrated.

* I also resort to traditional spells when sick which are very hateful, so much so that some people who just practice in love and light, feel very uncomfortable with such hatred.

* I consider myself to be an assertive person and have no problem speaking up when I believe there is an injustice being done, whether it be to the Earth or any life in Her. I have lost some friends over the years because of my honesty but I think it's," better to be hated for who you are than loved for who you are NOT." Being a genuine person these days seems to be a rare quality where people would rather say what is socially acceptable rather than the truth. In saying that, diplomacy goes a long way. :)

I know it's quite a long reply but as I said alot of food for thought,thanks everyone! :)

"As Above, So Below"

So many Planets of the cosmos, above and beyond,

One special planet beneath our very own feet.

Celestial Fire, high in the shining heavens,

Terrestrial Fire, deep down in the womb of the Earth. 

Winds of the sacred places,high on mountain tops,

winds of the valleys and low places. 

Thunderers Daughters bring Rain from the dark skies, 

Waters Spring from Subterranean depths of Mother Earth. 

Ancestors and Heroes dwell among Stars of the Milky Way, 

Spirits of the the Ancestors toiling on Earth to help Nature blossom and bloom. 

"As Above, so Below"

Steve Kryžius

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"Five points of the Pentagram-a Pagan Creed"

Sacred Rock of Earth,creator of the fertile soils, Mother of us all,

Dark,rich soils,womb of Earth,supporter and nourisher,of all Nature. 

Earth Mother is our life blood,we could not survive without Her.

High in the heavens, celestial orb of Sacred Fire,we call the Sun, 

spins golden web of Light,Warm Amber rays,make flourish and abundance for all Nature. 

Fire is our life blood, we could not survive without Her. 

Sacred Winds of the North,South,East,West,Brothers four, 

Travels the globe and gives breath, to all Nature, 

Air of the 4 Winds is our Life Blood,we could not survive without them. 

Deep in the dark Earth,bubbles up the Sacred Living Waters, 

Cool currents flowing,sustains and maintains, all Nature. 

Water is our life blood,we could not survive without Her. 

From eternity & beyond Eternity,Sacred Spirit,within and without, 

Alive in everything, gently guiding all Nature,in Love and Light. 

Sacred Spirit is our Life Blood,we could not survive without them. 

Our Sacred duty is also to support,nurture,sustain and maintain 

Earth,Fire,Air, and Water in everything we do. 

Sacred spirit,I listen for guidance and look for your signs. 

In humility,I will always honour my Gods,my Ancestors and Guides. 

Steve Kryzius :)

The term,"Pagan",explained

It's been a while since my last post and much has happened which I will share here,in time.

The label,"Pagan" was a derogatory term, first used by the Romans to describe the country hicks,ignorant and uneducated peasants,who still practiced the old ways.These people called Pagans, refused to accept the new God/s,advances in technological and medicine.The local ancient Gods were still honoured and traditional remedies were still used to treat all ailments.These people lived as their Ancestors lived and were determined people.Later, the label was also used for non Abrahamic religions. Which is anyone who does not follow one of the three,Judaism,Islam and Christian. Abrahams club was relatively small compared to the diverse Indigenous Peoples of Europe and so the need arose to vilify anyone who wasn't a member.
The term, "Pagan"was always used condescendingly to insult country folk who refused to accept their own Faith.

Pretty sad origins, I think,but how this label has become something that many now proudly identify themselves is an interesting turn of events. People now even identify themselves as a,"Witch",who were also villified,feared,despised and murdered.Some Witches were murdered but most were accused Innocents.See, the definition for a Witch was anyone who practised the ,"Satanic", arts of herbalism,midwifery,spell casting and even homosexuality!(The term,"faggot" defined as a bundle of sticks used to a fire.Homosexuals weren't considered clean enough to even have a pole to be burnt on and were simply thrown on with the faggots.).Anyone that had an unusual mole or upset a neighbour could also be accused of secretly practising witchcraft.Natural climatic events like cold snaps which make crops fail have incited many Witch hunts but it might surprise you to know that it was the common folk taking the church law into their own hands,that even caused the Church leaders to worry.

It is funny that Pagans were ridiculed for being ignorant peasants and Christians incited a very different kind of ignorance that infected so many.Ignorance that taught people that People with disabilties and mental health were possessed, Mid wives, who bought life into this world,Herbalists and other Healers were Satans servants, and any sort of bad weather was blame on the spell Casters! What a crazy and ignorant world it would have been back then!

Instead of,"Pagan", For want of a better word,in this blog, I have chosen the term,"Earthies", to describe the diverse group indigenous Peoples from across this wonderful planet.Just as we have:
-PaleoPagans,
-MesoPagans
- and NeoPagans,
I shall refer to them now as Paleo Earthies,Meso Earthies and Neo Earthies.Instead of Pagansm,I think Earthism is a more appropriate adjective  because,I believe, it better describes the Faith practised and way of life of Paleolithic Peoples.

The greater majority of people who ever lived on this planet,were Earthies.Our distant Ancestors practiced what we call Paleo Earthism.I believe that the Paleo Earthies were polytheists and did have some male Gods however, the vast majority of archeological finds by Marija Gimbutas,show evidence of a strong Goddesses culture.They came from the mists of time,up to 40 thousand years ago.Some civilisations from this time have survived till today,and some only just managed to survive with scattered remnants.To name a few surviving Paleo Earthies tribes,we have:
*some tribes of Australian Aboriginals,
*Some tribes of the North American Indians,
*African Pygmy tribes,
*Some Druidic traditions,
*Siberian Shamans,

Meso Earthies are Peoples who have taken the surviving knowledge and traditions from Paleo Earthies. Like their Paleo Cousins,Meso Earthies are also polythesists who had many Gods of both genders and generally from the one pantheon. Most traditions have been been influenced by Abrahamic religions.Some were deliberate,some incidental and some forced. For example,
*Hinduism was influenced with the migration of Islamists.
*Spiritualism was influenced greatly by all of the Abrahamic religions.
*Freemasonry,Rosicrucian,African Faiths of Voodoo and Santeria have been blended with Christian ideologies.
*Satanists also, who originally honoured the Egyptian God Set, have today, become Christian heretics.
*British Traditional Witchcraft has even had some Christian influences.
*Romuva in Lithuania has had minimal influence by the Catholic Church because of their late conversion.
Meso Earthies,reconstruct the ways of their Ancestors in order to revive and continue ancient Faith and culture as best as they can,however some movements can be rascist,homophobic,separatist and center on the family.An example would be the Nazism and some sects of the Odinism.

Neo Earthies really took off in the 1960s with the rise of spirituality in the Hippy era. Earthies in this movement are polythesists also but many different pantheons. Many people understand that New Age movement is simply,Old Age,rehashed. Much of the New Age movement is eclectic in their beliefs and practises and have also had influences from Abrahamic religions.Unfortunately ,without permission,many of the indigenous practices, are irreverently stolen from several different Indigenous Paleo Earthies.Many of the customs have been altered,adapted,distorted and blended with other customs.I don't like this idea and find it a little disrespectful to the indigenous people and their own traditions.If asked,I'm sure they would disapprove of the distortion of their time honoured customs.In saying that,many of these customs are common across the globe,such as smudging by North American Indians,European and Baltic Peoples to smoking Rites of the Australian Aboriginals.Neo Earthies is a collective term used for People who identify themselves as ecclectic in Faiths.Many are involved with ecological activism in some form or another. Neo Earthism has made great strides to equality of the genders with the rise of Feminism.Women are on their way to having equal opportunities and rights,in much of the western world,but there is still a long way to go.Especially in Islamic countries! There is a strong feminist and separatist movement amongst the Neo Earthies.Reviving the Goddess which,I believe, hearkens back to the Paleo Earthies which I believe,must evolve from feminism to Humanism.. .

Anyway I digress,we are all Earthlings whether we are Paleo,Meso or Neo Earthies! I consider myself to be a Meso Earthie who,like most people,found my Faith initially through the Neo Earthism.I am an adherent of Romuva but do not mind participating in other rituals and customs if invited.I respect all Peoples Faith whether it be Neo,Meso or Neo.I am lucky to have been born in Australia.I have been privileged to have the freedom to live and learn about my identity as an Earthling and my true Faith, without fear of persecution.

So,why do people of indigenous Faiths like to identify themselves as Pagans and Witches?I've given this a great deal of thought.Ethnic people now call themselves wogs?,Homosexuals call themselves queers,fags,poofs,dykes,etc? And Earthies call themselves Pagans and Witches? when all these terms have been used to vilify,persecute and bully?
A: I believe that it is a way of uniting historically disenfranchised people and metaphorically blowing a raspberry at our persecutors by saying that these hurtful labels are no longer hurtful and we are proud of who we are.Just to make the point clear,we use the same terms.Does anyone else have any ideas?