The final chapter of the ongoing project
"Power of the Earth" by Artūras Raila
with participation of Vaclovas Mikailionis
and Jonas Trinkūnas family:
Inija Trinkūnienė,
Rimgailė Trinkūnaitė,
Vėtra Trinkūnaitė
at Allenheads 2007

Performances filmed by Taryn Edmonds

Internet version by Dainius Dapkevičius

Artūras Raila „Power of the Earth“

POWER OF THE EARTH / Allenheads

Here is an attempt at determining the geo-energy structure of Allenheads and its surroundings. We have sought to reveal this structure through bio-location and observations of local plant life.

Already the Druids knew that the Earth is ‘breathing’. It radiates streams of energy from its nucleus into the Universe, which at a certain distance are refracted back into the depths of the planet. Such points of active, heightened energy can be observed every 20 or 22 metres on the Earth’s surface. Because these two streams of energy go in different directions and are differently marked, part of the energy streams that rise upwards is captured by the downward streams. Therefore energy ‘lines’ of irregular rhomboid form appear on the Earth’s surface, and these are called grids. The shorter-term impact of both ‘lines’ and ‘points’ is practically impossible to sense. However, trees that grow in such places will eventually either grow much faster than other trees or, on the contrary, lag behind their neighbours or even die.

If a linden or a similar tree (for instance a rowan) happens to be at a point where energy streams upwards from the Earth’s core, it will grow particularly well, and sometimes even sprout several tall trunks. The tree not only absorbs part of the energy, it also reflects it onto the surrounding environment, so that children, for instance, grow faster and become healthier. This kind of energy effect is called ‘feminine’ and the points themselves are called ‘linden points’. On the map they are marked with green.

The colour red marks the ‘oak points’. Oaks and other similar trees are particularly susceptible to the energy streams returning to Earth from the Universe. Oaks not only absorb part of this energy themselves, they also reflect it onto the surrounding environment. This energy effect is ‘masculine’; it strengthens will-power, endurance, stamina and other masculine qualities.

The ‘linden points’ and the ‘oak points’ are not equally powerful all over the Earth’s surface. The power is particularly strong where water reservoirs, geological fault lines or other anomalies are hidden deep down. At Allenheads the impact of technology is also tangible, particularly the empty disused mines. These and other factors have probably encouraged the growing of particularly tall trees in some locations, which are marked with circles on the map.

Allenheads is also characterised by the many ‘wounds’ inflicted on the landscape in the 18th and 19th centuries. When ore was extracted, large amounts of broken stone were discarded, containing traces of lead and other heavy metals that are particularly harmful to the living environment. There are plenty of crooked and sickly trees in such locations. Today almost all of these ‘wounds’ have been healed through the initiatives of clever people, and Allenheads is becoming an ever more harmonious and accommodating place.

If we aspire to a fuller and healthier life, we should refrain from building houses on the energy ‘walls’ and particularly at the points where they intersect. We should particularly avoid to sleep or do our daily work in such places. All these functions should be located inside the grids, in ‘calm’ places, so that we may avoid illness and other disturbances.

Britain is famous for its particularly powerful lay lines, which form enormous grids, and it is no coincidence that the Druids erected astronomical observatories or temples at their intersections. One such line also cuts through Allenheads, and is marked with a thicker line on the map. It is specially noteworthy that the intersection of these lines is located on a hill, named Curricks on the map. This is a place that radiates a particularly strong ‘linden’ energy and becomes a source of health and ‘motherly’ protection to the whole village and its surroundings.


Vilius Gibavicius, Vaclovas Mikailionis:
DRUIDIC VITALITY FOSTERING. EXERCISES OF THE SAGES

Vilnius: Asveja, 2004 (second print, corrected and expanded)

Final Words, Which May Become a New Beginning

Truth is in our hearts
Power is in our hands
Unity is in our speeches

Druidic verse

When preparing the first print of this book (Vyda. Sages’ Excercises. Vilnius: Asveja, 1994) its authors still had only an intuitive feeling that the Celtic and Baltic world-views are much closer to each other than had earlier been thought. During the last decade we managed to gather more information, which in various ways testifies to more intimate relations between us and our western neighbours, the Celts. And not just because the Celts lived in similar northern plains and natural surroundings. It appears that our peoples have been in direct contact for a very long time, exchanging experience and trading with each other. We would be correct to assume that the Celtic sages, the druids, used techniques for strengthening their vitality and spirituality that were somehow similar to the teachings of our own pagan priests, the kriviai and the vaidilos. Admittedly, very little is known about these practices. We have to rely almost exclusively on oral tradition, since there are very few written sources. Those that exist yield just scattered indications of the spiritual and physical edification practised by Baltic sages. We would gain a more fundamental understanding of their rituals and ‘sorcery’ if we compared these hints with the druidic tradition of the Celts, which has been investigated much more exhaustively and in greater detail.

The druidic tradition is particularly valuable and illuminating as a tool for promoting understanding about the concepts of harmony and constant historical change. The peoples who have given us today’s Indo-European civilisation, the ancient Greeks and Romans, were very precise about this: Tempora mutantur et nos mutamur in illis (‘The times change and we change with them’). If we grasp the unavoidability of change, we also understand that the continuation of historical traditions in other forms is also unavoidable. It would therefore be very careless not to make use of historical experiences still close to us, to ignore them when the appropriate time comes.

Although the ancient Greeks and Romans are the forebears of our civilisation, their world-view and way of life had been significantly influenced by Judeo-Christian tradition already before the fall of the Roman Empire (in 476 AD). Can we, then, be guided only by their heritage? In our quest for an understanding that would, for instance, give priority to harmony instead of the currently overestimated principle of gain at any price, we have taken an interest in European Celtic civilisation. Its origins can be traced more than three thousand years back in time, and its flowering occurred 2500 years ago. As a result of Roman expansion its demise began around the beginning of our era.

The Celtic cultural heritage was almost totally forgotten for many centuries, while its material remains remain buried in the earth or lie idle in museum vitrines. But the end of the 19th century, and particularly the 1960s, saw waves of interest in Celtic culture. There was a quest for new spiritual ways, because the developments of civilisation had led to consequences that posed threats to the existence of mankind.

Contemporary followers of the innate Baltic religion attach particular importance to the discovery of close relations between Celtic belief system and those of our forefathers, the similarities between druidic spiritual practices and those of our sages, and particularly the possible continuation of such links in more recent times. These traditions are very much alive. In Great Britain there is a multitude of druidic associations, and every year at the summer solstice, on 24 June, many of them come together at Stonehenge to celebrate and perform their rituals.

We are of the opinion that druidic teachings about the maintenance and fostering of vitality will enrich our knowledge about the tripartite nature of the world and of Man. Therefore we suggest that our readers make themselves better acquainted with our historic neighbours, the Celts.

Balts and Celts as Neighbours

Balts is the name for that Indo-European linguistic and ethnic group that once inhabited the territory from the shores of the Baltic Sea to the Volga Basin. Its territory is marked by the so-called Baltic toponymic agglomeration. Incidentally, Baltic names for bodies of water can be traced along the southern shores of the Baltic Sea almost as far west as southern Denmark (e.g. the river Persante). The following peoples are considered Baltic: Prussians, Curonians, Latvians, Lithuanians, Sudavians, Galindians (eastern and southern), Jatvingians, the Balts along the river Dniepr and other tribes or subgroups.

The Celtic peoples, tribes and related groups also once inhabited a sizeable part of Europe. These are the Irish, the Welsh, the Scots, the ancient Britons, the Bretons, the Gauls etc. Traces of Celtic culture from before our era have been unearthed in significant parts of today’s Germany, in Austria and in the Czech Republic. The Celtic Galatians lived as far away as Asia Minor.

There is incontestable evidence that the Celts were in direct contact with at least the western Balts. An expert on the Kaliningrad Region, the archeologist Vladimir Kulakov, has established that the Celts had an interest in the amber of the Sambian peninsula from very early times. At first they got their amber in Jutland. But supplies there must have been depleted rather soon, and they went to the south-eastern Baltics, to the Sambian peninsula, where amber is found in much larger quantities. It is no coincidence that some Celtic texts from the 5th and 4th centuries BC already mention Sambia as Ozerikta, i.e. ‘The Eastern Realm’. The Celtic root est (‘east’) was translated into Germanic and has survived in the name for the Baltic Sea (Ostsee, i.e. ‘The Eastern Sea’). This is probably the origin of the aesti that Tacitus mentions in his book Germania. This name is easily explained, with the help of Celtic linguistics, as ‘those who live to the east’ (of the Celts). Later this name was given to another people living east of the Baltic Sea, the Estonians. [4; pp 121–122].

Amber was the ‘currency’ that allowed the people of Sambia and other Baltic lands to acquire Scandinavia bronze. Interestingly, it is precisely at the time of closer relations with the Celts (around the 5th century BC) that the ‘iron age’ began in our countries. Is it not reasonable to assume that it was the Celts, being accomplished metallurgists and blacksmiths, who encouraged us to enrich our local raw material, limonite.

We must also take a closer look at some other details noticed by Tacitus. Is it pure coincidence that the curious Roman considers the language of the aesti closest to that of the Britons?

Tacitus registered yet another possible ‘Celtic trace’: ‘They venerate the Mother of Gods. As a sign of their belief they carry images of wild boars. This signs is like a weapon and a defense, which protects those faithful to the goddess even when they are surrounded by enemies’ [11-I; p 145]. Who is this goddess? Could it be the Baltic Zemyna? It is even more interesting that all this brings to mind a characteristically Celtic tradition. They venerated the Mother of Gods Ma-Belene and they also considered the wild boar her sacred animal. Also the archeologist Kulakov has expressed this opinion, and he relates how colleagues in the former East Prussia have discovered several types of Celtic jewellery: fibulae, bracelets, necklaces. [4; p. 127–128].

Finally, there is yet another secret, which might be revealed if we studied the names of some of our bodies of water. The philologists do not find any convincing explanation for the name of our great river Nemunas. Could the Celts possibly be of assistance here as well? The Gaulish-Breton word nemeton meant sacred place: a sacred grove or clearing in the woods. Strabo mentions one gathering point of the Galatians in Asia Minor under the name of Drunemeton, ‘Sacred Oak Grove’ (druis is the Greek word for ‘oak’). Across Europe there are numerous sacred places with the Celtic root neme, nemed etc. in their names [1; p 63–64]. Would we then not be justified to think that Nemunas was also considered a holy river, particularly along its lower course? We know that the temple of Rusne was located on one of the islands in its delta. If we stick to this assumption, there would be even more ‘sacred’ rivers and brooks in our country than we already know of, since we could also count Nemunelis and Nemencios among them, along with place-names such as Nemajunai.

Druids and Baltic Sages

Another question also arises. Might our sages (kriviai, vaidilos) not have been associated with druidic tradition? And not just because the Balts, like the Celts, chose oak groves for their sacred places. They also venerated grave mounds, just like the Celts. The very word druid is, in fact, derived from the Greek druis, ‘oak’. That is how the Greeks and their followers, the Romans, called the Celtic sages. In Celtic texts we find various names for the sages.

It is also worth mentioning some parallels in the Old Prussian language: druwingin (‘believer’), druwis (‘belief’). Vladimir Toporov gives evidence of numerous equivalents to these Prussian words in various Celtic languages [12; p 381–385]. Thus linguistic facts also testify to a certain closeness in spiritual experience between Prussians and Celts.

Also Gintaras Beresnevicius has noticed the similarities between Prussian sages and druids: ‘The authority of the Prussian sages in Prussia is comparable only to the importance of the druidic cast among the Celtic tribes. The kriviai and the druids show such similarity (not just superficially, but also in terms of their influence on society and its mechanisms) that we even have reason to assume a genetic bond between Prussian sages and Celtic druids...’ [13; p 30]

There is a widely known story about how the supreme druid in Gaul cuts a mistletoe from an oak with a golden scythe and how the younger druids respectfully catch it in a stretched cloth. The mistletoe was considered a remedy for all illnesses, and it was also associated with fertility [13; p 49].

Here we should be reminded of the holy oak of Romove or Rykotojas in the Prussian district of Nadruva, which was green in both winter and summer (perhaps because it was covered with mistletoe?). It is also interesting that people ‘carried on them leaves from that oak, by which three idols are standing, so that no evil will befall them’ [11-II; p 109].

The religious reform carried out by Prutenis or Brutenis is also very close to druidic tradition. The three principal gods, installed at Nadruva, are very close to the druidic trinity and druidic teachings about the tripartite origins of Man and the world.

There is one more question. Where did the contingents headed by Vydevutis and Prutenis come from? The newest archeological excavations indicate that invaders from the western shores of the Baltic Sea reached the outskirts of the Sambian lands at the end of the 5th century. These were Frisians and Saxons, who were ‘forced to leave their native lands along the lower Rhine. They were expelled from there by the Franks, who were expanding the boundaries of their young kingdom at the time. The newcomers passed the skills of their experienced craftsmen on to the aesti or Sambians. In this Baltic environment their production can be found in large quantities. [4; p 136–137].

The newly arrived also brought with them the name of their own country, Frisia. The philologist Oleg Trubachev has established, basing his reasoning on the processes taking place in Old Slavonic at the same time, that this was when the Slavs started calling their belligerent neighbours ‘Prussians’. This was their name for the western Balts, so similar in appearance to the Frisians (‘well-armoured horsemen’) [Ibid.]

There seems to be no doubt that the refugees from Frisia, i.e. the northern part of the ancient Gaulish territories, counted among them not only craftsmen and warriors under Vydevutis’s command but also sages, carriers of druidic tradition, for whom western Europe had become particularly unsafe after the establishment of Christianity and the pitiless destruction of the old heritage. They withdrew to safer lands, with which they had long been on friendly terms and to which they were ideologically close. These ‘druidic traces’ must have been rather prominent, at least in Prussia.

We should add that the name Vydevutis (Widovutdo, Wytowudo, Vidowuto) means ‘the wise one’, and therefore it was very logical to name the system of druidic practices Vyda. And Prutenis-Brutenis (Brutteno, Bruteno) was Vydevutis’s brother. Legend has it hat they both lived to become particularly old, reaching ‘druidic’ age. Vydevutis became 166 years old, and Brutenis 132. After having divided Prussia between their twelve sons, the two of them ‘joined hands and stepped onto the fire, singing, and burned to death’ [11-II; p 105].

It is of course deplorable that the Celtic and Baltic traditions were preserved orally and not in writing. The druids avoided writing down their knowledge, so that it would not be used for evil purposes. The Baltic sages acted similarly.

So far these are all assumptions, even if they are very probably true. Let them be an indication of the necessity to do more exhaustive comparative queries into the wisdom of the ‘hyperboreans’. Such studies will not only be academically or scientifically useful, they will also bring huge practical benefits. It is no coincident that interest in druidism and the old innate beliefs of the northern peoples is on the rise in the West. Obviously, Man’s predatory behaviour towards nature has produced a fully real threat of ecological disaster. The druidic understanding of the world may once again help us to avoid disaster; that is why it is being so carefully studied and revived. To conclude, we want to attract attention to a limited number of works on this theme.

Druidic Tradition Today

The interest in druids serves not only to satisfy our curiosity. With the help of their teachings and practices, it is thought, it will be possible to recreate Man’s harmony with nature and with the Universe. Thus Douglas Monroe, who has studies the druidic tradition of King Arthur’s times, states his objectives in the work The Lost Books of Merlyn [9]: it must be revealed that ‘Druids have reappeared in the 21st century as guardians of the Earth’, and therefore it is imperative to ‘recreate the practices of the shamans, so that the links between mankind’s consciousness and that invisible reality might be reactivated; links on which the survival, equilibrium and vitality of this planet depend.’ Today there exists an enormous destructive force, which Monroe describes in the following terms: ‘a global contempt for the Earth as a live being, keeping all of us alive.’ With the help of abundant fragments from the Irish sagas and other sources the author seemingly recreate the teachings of the famous Merlin and adapts it to our contemporary reality.

John Matthews also finds wisdom in druidic sources, as he attempts to reconstruct the ancient shamanistic tradition of the Celts and adapt it to today’s world. In the book Celtic Shaman [10] he connects the druidic tradition with a wide totality of related ancient practices, whose goal it is to teach us how to live in harmony with the world. John Matthews himself strives to ‘interact more profoundly with nature and realise his own place in the unfathomable infinity of Creation’, and he summons others to do the same. This is the holistic concept, when the world is not divided into body and soul, when inequality between the sexes is abolished, when people will take responsibility as ‘masters’ and will no longer be allowed to behave anyway they like with this world. We are all part of a unified creation, and if we separate ourselves from the environment we make irreparable damage to ourselves as well as to the surrounding world. The author summons us to heal the world, because if we heal our Mother Earth we also heal ourselves.

Sources:

[1] Stuart Pigqott: Druids (in Lithuanian). Vilnius: Alma littera, 2004

[2] Gaius Julius Caesar: Notes on the Gallic War (in Lithuanian). Vilnius: Baltos lankos, 1998

[3] Jerzy Gassowski: Mitologia Celtów (in Polish), 1979

[4] Uzmarstieji prusai (‘The Forgotten Prussians’, in Lithuanian). Vilnius: Mintis, 1999

[5] Myles Dillon & Nora K Chadwick: The Celtic Realms. London, 1967

[6] Françoise Le Roux: Les Druides. Paris, 1961

[7] Aljoscha A Schwarz, Roland P Schweppe, Wolfgang M Pfau: Wyda – die Kraft der Druiden.
Freiburg im Breisgau, 1989

[8] Friedrich Schlete: Celts between Alesia and Pergamon (in Lithuanian). Vilnius, 1984

[9] Douglas Monroe: The Lost Books of Merlyn. St Paul, Minnesota, 1998

[10] John Matthews: Celtic Shaman. London, 2001

[11] Norbertas Velius ed: Baltu religijos ir mitologijos saltiniai
(‘Sources to Baltic Religion and Mythology’, in Lithuanian). Vilnius, 1996 (I), 2001 (II)

[12] Vladimir Toporov: Prusskiy Yazyk. Slovar’ A–D
(‘The Prussian Language. Dictionary A–D’, in Russian). Moscow: Nauka, 1975

[13] Gintaras Beresnevicius: Trumpas lietuviu ir prusu religijos zodynas
(‘Short Dictonary of Lithuanian and Prussian Religion’, in Lithuanian). Vilnius: Aidiai, 2001

[14] Wilhelm Gaerte: Urgeschichte Ostpreussens. Königsberg, 1929