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| Ancient Baltic faith |
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Principles of faith
The Community continues the traditions of the native ancient Baltic faith (hereafter refered to as the faith). It aims at the unison and the harmony with the God and the Gods, with the ancestors, the nature and the people, exhalts the sanctity of the nature as the most obvious manifestation of the divinity, nurtures the Baltic traditional moral way of life, their own way towards the divinity, which was created through many centures. The Baltic faith respects the traditional and other religions recognised by the State. The source of the faith of the Community is the uninterupted Baltic spiritual tradition. As a tree, which gets its strength from the depth of the Earth, so the members of the Romuvos (the romuviai) get their spiritual experience and strength from old songs, tales, legends, customs, from all the heritage of their ancestors. The Baltic faith unites all the faithful - living and dead. The romuviai believe that death is a regular transformation of nature, that, when a body dies, the soul can endure by passing into another shape. The Sanctity is the most perfect quality of the World's life. It unites, conciliates and recreates. The Sanctity is being created by the divine forces. The divinity manifests itself in nature and everyday life. The main feature of a romuvis is respect to the divine creating power in the nature and in a human being. The pivots of the Baltic faith are harmony and honesty. The pursued virtues of a romuvis are justice, diligence, and the ability to get along with other people and the World. The Romuviai observe the calendar, family and other holidays. The religious rituals shall be performed in nature, at the communal and home shrines, places of worship and other public places. The source of the Baltic faith is a living, uninterupted and unwritted tradition of spiritual practice. The old folk songs, tales, legends, customs and other heritage of the ancestors still contain its manifestations.
Which is your God ? The followers of Latvian Ethnic Religion have named themselves "Dievturi," which would be "Dievaturiai" or maybe even "Dievanešiai" in Lithuanian. In other words, to hold or carry God in yourself. If you chose to worship a form of God in your spiritual or religious practice, the essence and goal is holding that God in your daily life and carrying that God throughout your life. This is the Baltic way. Devotion is not just singing a few dainas to your God once a day or once in a while. Prayer begins with the dainas and ends with God being part and parcel of your entire life. Dievas, Laima and Žemyna are the three most beloved Lithuanian deities. Dievas accompanies us especially through our work, while the mothers guide our steps from birth to death and nourish us, each in her own unique way. Some Gods, like Perkūnas, Saulė, Mėnulis, Aušrinė, Bubilas, Austėja, Bangpūtis, Vėjas, Kovas, etc., are worshiped when there is a particular need or by a specific segment of society (farmers, bee-keepers, sailors, soldiers, etc.). Who is your deity? How do you hold her or him? Dieve padėk. Laima palaimink. Audrius Dundzila, Ph.D. Romuva/Chicago
History Consecration of Krivis The Ancient Baltic religious community of Lithuania ordained its official highest priest On October 19th, Jonas Trinkunas, the winner of the J. Basanavicius prize (1997), was ordained into the priests of the Ancient Baltic religion of Lithuania and received the title of krivis. The priest of traditional Baltic religion was inaugurated 600 years after Christianity was officially established in Lithuania. Long after the official christianization of the country, the Lithuanians venerated their ancient gods - Perkunas (Thunder), Zemyna, goddess of the earth, fate goddess Laima, and Gabija, goddess of fire. Historical documents indicate that at the end of the 19th - beginning of the 20th centuries people had been continuously worshipping and making offerings to the gods at the ancient sacred sites. Only in the small territory of west Lithuania about a thousand ancient ceremonial sites have been registered. These shrine-mounds, sacred springs, oaks, and stones are still celebrated by local people. Efforts to revive native pre-Christian religion succeeded only at the end of the 20th century, when the Ancient Baltic religious community was registered in 1992. In ten years it was joined by many people: according to the latest Lithuanian census, the community has about 2,000 members and numerous supporters. A year ago four members of the Lithuanian Seimas (Parliament) applied for the state recognition of the Ancient Baltic religious community. The application sparked a lot of public discussions and received positive comments and evaluations from many people. Today in Lithuania ten religious communities have the status of state-recognised religions: the Roman Catholic Church, the Russian Orthodox Church, Old Believers, the Evangelical Lutheran Church, the Evangelical Reformed Church, Sunni Islam, the Karaites, the Jews, the Greek Catholic Church, and the Baptist Church. The ordainment ceremony was held in the center of the Lithuanian capital Vilnius, on the hill which is also the burial place of Grand Duke Gediminas of the 14th century. During the ceremony, the fire was ignited on the sacred altar. Krivis Jonas Trinkūnas made an oath, said a prayer to the ancient gods and gave the offerings, and received the symbols of the highest religious power - the sign and brooch of the sun - fire, and the krivulė. In the ceremony participated members of the Ancient Baltic religious communities from other Lithuanian cities, government officials, members of the Seimas, and reporters from major Lithuanian newspapers and TV stations. The krivule - the sign of the highest priest was presented by Algimantas Indriunas, the oldest member of the Seimas of the Lithuanian Republic, who has had a life-long commitment to the Lithuanian pre-Christian religion. Although the celebration was scheduled on a rainy day of the fall, before the ceremony the rain stopped and the sun came out, and when it was over, it started raining again. Everybody was saying, gods are with us. The ordained krivis addressed the audience in the following words: "Dear friends, I speak under the direction of the last Lithuanian Krivis - Kestutis. I received this call forty years ago in the sacred grove of Verkiai. Daukantas, Vydunas, Basanavicius and other Lithuanian intellectuals called for the nation's rebirth in Romuva. The way to today's celebration was long and twisted like the krivule, but meaningful. The voice of the ancestors clearly stated the need to revive our traditional Baltic religion. How? The answer came from the common people of our country - villagers, farmers - the keepers and protectors of our folk culture. The moral code of our ancient faith, the stories of gods and goddesses, relics, rituals, chants, and the wisdom itself was handed down to us by respectable village elders. We live in the 21st century, the century of modernization, having maintained the cultural heritage of our ancestors. We still live with our Baltic gods and goddesses, we believe in their power and the omnipotence of our Earth-Zemyna. I wish everyone harmony, love and confidence in life and loyalty to the ancestors, gods, and goddesses. God help, Laima bless!" Gintaras Beresnevičius, the academic authority on pre-Christian religions, evaluated the ordainment of the krivis as an event of European proportions. According to him, the oldest nations of Europe, the Irish and the Lithuanians, are making historic steps in the preservation of their traditions ("Atgimimas," No.38, www.atgimimas.lt). Translated by Jurgita Saltanaviciute Krivis Jonas Trinkūnas Jonas Trinkunas was born in 28.02. 1939 in Klaipeda, Lithuania 1960-1965 -Vilnius University, graduated with a major in Lithuanian language and literature 1969-1973 -Vilnius University, Philosophy Dept. graduate student and researcher. Dissertation on the ancient Lithuanian religious faith. 1967 - Organizer of Rasa Holiday (Summer Solstice) in Kernavė, the ancient capital of the Lithuania, and Ramuva, an ethnic culture research club. Ramuva Club became the beginning of the current Romuva religion movement. 1969-1973 - Graduate studies included research of local culture, and ethnography expeditions. Wrote articles on folk lore, mythology and philosophy. 1973 - Expelled from the University and prohibited to work in teaching or research, as result of KGB and Communist institutions' repression and persecution for the following activities: Organization of folk music ensembles in Vilnius and rural villages; the 100 year anniversary commemoration for Vydūnas, a famous philoshopher and initiator of the Romuva concept; and retention of contact with Prof. Marija Gimbutienė in the U.S.A., who actively promoted the Romuva movement. 1973 - 1988 -Worked temporary jobs, and slowly, began to form folk music ensembles again. 1988 - National Rebirth period permits the return to research at the Institute of Philosophy and Sociology, and the possibility of greater activity in the field of ethnic culture. 1988 - 1990 Reestablished Ramuva as a cultural organization, which evolves as the Lithuanian Romuva Baltic religion Union with 10 branches in the country. 1990 - 1993 Head, Ethnic Culture Dept. of the Ministry of Culture. Prepared programs for cultural activities with the purpose of establishing Ethnic Culture Centers in towns and regions. 1994 - present Institute of Philosophy and Sociology. Leadership position, Ethnic Culture Society, Prūsa Club, and member of the and others. 1989 - present Organizer, Ramuva Summer Camps, which have become popular throughout the country and abroad.
Honors: 1997 National J. Basanavicius Award for activities in the field of ethnic culture. Reaffirmation and promotion of the ancient Lithuanian Pagan religious faith. In 1991, the Romuva Religion Community is established and officially registered. Branches of the Community exist in the USA, Canada and other countries. Contacts have been established with Pagan organizations of neighboring countries, and further in Europe and the USA. In 1998, arranged an International Conference in Vilnius, where the World Congress of Ethnic Religions is formed. Elected Chair of this Congress. Publications: "Declaration from the World Pagan Congress" in Nature Religions Around the World; CIRCLE Network News; Nature Spirituality Quarterly, Fall 98, Issue 69, volume 20 - no. 3, USA; and other publications. "Potent Pagan Powwow At Vilnius - Pagans Define Their Faith" in Hinduism Today, October, 1998. Articles on ethnology and mythology for various Lithuanian publications. "Les Fondements de L'ancieane religion Lituanienne", in L'ORIGINEL (Revue des sciences esoteriques et iniciaques), Nr.4, 1996; and "Entretien avec Jonas Trinkunas a propos de Romuva et de la renaissance du Paganisme Lithuanien" in ANTAIOS , Brussels, Dec., 1995. "Of Gods and Holidays. The Baltic heritage"(2000) J.Trinkunas, RASA. Gotter und Rituele des baltischen Heidentums. Arun Verlag.2002, Engerda.
to Fire (ugnis) and Gabija Ugnis, the fire, is honored in all Lithuanian celebrations and rites. When Ugnis is fed salt, it is said: "Sacred Gabija, be satiated." To "make a bed" for the fire - means to set her up nicely, surrounded by stones, and cover her in ashes - "Sacred Gabija, forged - may you lay, kindled - may you shine!" A cup of pure water is placed near the fire, so that "Ugnis may wash herself." "Ugnis Gabija, gathered - may you sleep, uncovered - may you shine, and always be a helper of mine." (Kraziai) "Ugnele, Ramute, sacred Gabija, help us." (Marijampole) "Ugnute, Ramute, sacred Gabija, our calmer, be still, be rapid. For ages and forever." (Marijampole)
Gabija, oh Goddess Sacred Ugnele, Rise thy steam, Spit not thy sparks
Shimmering Gabele, Stay through the night, Promise the sun.
Fire of our home, Flame of our hearth, Shine for us Be with us, Gabija, oh Goddess
Thou flame Thou sacred one This life You will give us Burn Thou creation All through the day Luck here will stay
Kindly wood Dry and white From the woods To kindle thee. For you Kindly wood
From the woods To kindle thee. Thy chants We will sing.
- Vydunas
And desires, in the light of everlasting fire To live forever. Naught will stand against him. May we see, what is eternal and sacred. Throughout the ages, it will bless us all!" - Vydunas There is Living Ugnis, when it is started by rubbing wood or striking flint, or taken from another sacred fireplace. Jonas Trinkūnas
Fire and water in rites
During every traditional Baltic holiday a fire (ugnis) is lit, whether such is in an altar or bonfire, or by candle. Fire is the most important symbol of Lithuanian traditions. During ancient times, the Baltic people were known as fire worshipers. The Eternal Flame burned at Sventaragis Valley at the very center of Vilnius. Every household had a hearth, which was particularly respected by each member of the family, but cared for and safeguarded by the mother. The fire had greater meaning than merely the source of light and warmth. It symbolized the unbroken lifeline of the family and its ancestry. The Eternal Flame of the community served to unify not only its immediate members, but was also the unifying link with ancestors who had long since died and were now with the Gods. It was believed that numerous generations of the dead continued to live on at the hearth of the fire. "Throughout all of Lithuania, people held fire to be sacred. Thus it was obligatory to honour it and behave before it with respect. Coals had to be closely accumulated. Fire could be extinguished only with cold and clean water. Fire was not to be insulted. It was not to be harmed nor polluted. People were not to spit nor urinate into fire, nor was it permitted to kick it or to stomp upon it. All that was considered sinful, and any such actions were sure to invite punishment, either while the person was still alive or after their death" (author J. Balys, Lietuviu Tautosakos Lobynas (Treasure Chest of Lithuanian Folklore), 1951, pg.39). "No live coals nor smouldering ashes were to be extinguished on holiday days for that was considered a sin - it was necessary to wait until the fire burned out on its own accord."(Salakas) Thus, we should adhere to such tradition during rituals as well. "When salt is sprinkled on the fire and it begins to crackle, it is said: 'Sacred Gabija, be nourished.' " The expression "to make the bed for the fire" - meant that it was to be carefully edged and ashes poured around delicately (Laukuva). "When the fireplace was being lit at home, everyone had to remain quiet and were not to turn away, even in the event they were to hear someone calling" (1854 by A. Kirkoras). A cup of clean water was to be placed near to the fire, in order that "the beloved little fire would have the means to wash itself." The fire for rituals was lit either on a hearth of stone or on an altar. Good oak logs were to be selected with care for the fire. A sutartine (archaic round refrain song) was chanted while lighting the fire, "Rimo rimo tuta, Rimo rimo tuta, Sutarjela, Sutarjela" (SIS.,1587). A prayer was said to the fire, as follows: "Sventa Gabija! Sugobta gabek, suziebta zibek" ("Sacred Gabija! As you were gathered, stay whole, as you were lit, stay bright.") Another prayer was, "Thank you, little fire, for this our day, let us greet our good little night, and protect ourselves from those wish us bad, and let those who are lost find their road." The words can be improvised to express both desires, as well as wishes for others. All the participants to the ritual can approach the fire one by one, express their good will and offer their donation. Contact with Gods and with one's ancestors is sought through the fire. Sacrificial donations to the fire can be bread, grains, beer grasses and flowers. Circling the Fire clockwise, three times, strengthens the ritual. All those who have gathered can also walk in a circle around the hearth. Info from: www.romuva.lt
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