1
Romuva Looks East: Indian Inspiration in Lithuanian Paganism
Michael F. Strmiska
Introduction
Modern Lithuanian Paganism can be most readily defined as a form of
contemporary Lithuanian (or Baltic) religion inspired by Lithuanian ethnic culture and
folklore and pre-Christian, nature-centered, Baltic polytheism. Its most prominent
organizational form in Lithuania in the current time is the Romuva association founded and
still led by the cultural historian and folklorist Jonas Trinkūnas (1939 - ), assisted by his
wife, the sociologist and folk singer Inija Trinkūnienė (1951 -), with affiliated chapters in
Canada and the USA.1
Romuva’s name comes from an important Pagan sanctuary known
1
For general accounts of Romuva, see Michael York, “Pan-Baltic Identity and Religio-Cultural
Expression in Contemporary Lithuania,” in Robert Towler (ed.), New Religions and the New Europe
(Aarhus: Aaurhus University Press, 1995), pp. 72-86, Jonas Trinkūnas, (ed.), Of Gods and Holidays: The
Baltic Heritage (Vilnius: Tverme, 1999), pp. 140-162 and passim; Michael Strmiska and Vilius Rudra
Dundzila, “Romuva: Lithuanian Paganism in Lithuania and America,” in Michael Strmiska (ed.), Modern
Paganism in World Cultures: Comparative Perspectives (Denver and Santa Barbara: ABC-CLIO, 2005), pp.
241-298; and most recently and most comprehensively, Vilius Rudra Dundzila, “Baltic Lithuanian Religion
and Romuva,” in Tyr: Myth-Culture-Tradition 3 (2007-8): pp. 279-360. Trinkūnas prefers to speak of Baltic
Religion rather than Lithuanian Paganism, but in keeping with scholarship in Religious Studies that has been
developing for the last decade, this author finds it useful to refer to Paganism, and to specify Lithuanian
Paganism to distinguish it from Paganism in the other Baltic lands, such as the Dievturi and Vilki movements
in Latvia, described in Agita Misāne, “The Traditional Latvian religion of Dievturība in the Discourse of
Latvian Nationalism,” Religious Minorities in Latvia 4, 2 (2000): pp. 33-52, and Michael Strmiska, “The
2
to have existed in pre-Christian, Old Baltic Prussia.2
Romuva’s rituals and festivals range from the jolly summer solstice Rasa festival,
also known as Kupolė in honor of the eponymous fertility goddess, and Christianized as
Joninės, a feast of St. John, which features songs and dances of tribute to the sun,
performed around crackling bonfires, to the winter solstice Kūčios and Kalėdos holidays,
the first of which honors the ancestors of the past, and the second a festive anticipation of
the coming year. There is also the carnival-like Užgavėnės festival in early March, which
looks to the end of winter, and Vėlinės, the solemn day of the dead at the beginning of the
dreary, grey month of November, in which the souls (vėlės) of the departed are honored.
All of these Romuva celebrations involve living traditions from Lithuanian folklore whose
long histories are known from folkloric research and historical and ethnographical
documents. There are also distinctive Pagan wedding, name-giving and funeral
ceremonies.3
Its most sacred texts are musical texts, the dainos, poetic traditional songs
with mythological and mystical associations drawn from the rural folk culture of
Music of the Past in Modern Baltic Paganism,” Nova Religio: The Journal of Alternative and Emergent
Religions 8, 3 (2005): pp. 39-58.
2
Elvyra Usačiovaitė, “Customs of the Ancient Prussians in German,” in Karlene Jones-Bley and
Martin E. Huld (eds) The Indo-Europeanization of Northern Europe, Papers Presented at the International
Conference held at the University of Vilnius, September 1-7, 1994 (Washington, D.C.: Institute for the Study
of Man, 1996), pp. 204-217.
3
Dundzila, “Baltic Lithuanian Religion,” pp. 338-346, Pranė Dundulienė, Lietuvių šventėsTradicijos,
papročiai, apeigos (Vilnius: Mokslo ir enciklopedijų, 2005), excerpts translated into English as
“Ancient Lithuanian Mythology and Religion,” published online at http://covenantofrhiannon.org/lith.htm,
accessed June 4, 2010; Jonas Balys, Lietuvių kalendorinės šventės (Vilnius, Mintis, 1993).
3
Lithuania.4
Romuva worships pre-Christian Lithuanian deities understood to embody the
sacredness of the natural world.5
A partial list of the major deities would include Žemyna,
the earth and fertility goddess, Dievas, the sky and creator god, Perkūnas, the thunderstorm
and justice god, Velnias, god of the dead and ruler of the underworld, who became
associated with the Devil in Christian tradition, Laima, goddess of fate and fortune, Gabija,
goddess of home, hearth and fire, Milda, goddess of love, Saulė, the sun goddess, Mėnulis
or Mėnuo, the moon god, Aušrinė, the dawn goddess, Rasa, the goddess of the morning
dew, Austėja, the bee goddess, Gvyatė, the snake goddess, Kupuolė, another goddess of
fertility, and Giltinė and Ragana, both goddesses of death. Many of these gods and
goddesses have opposite gender counterparts, such as Žemepatis, god of the farm and a
4
Strmiska, “The Music of the Past.”
5
Marija Gimbutas, The Balts (London: Thames and Hudson, 1963), Goddesses and Gods of Old
Europe (Berkeley: University of California, 1982), The Language of the Goddess (Berkeley: University of
California, 1991), The Living Goddesses, edited and supplemented by Miriam Robbins Dexter (Berkeley:
University of California, 2001); Jaan Puhvel, “Indo-European Structure of the Baltic Pantheon,” in Gerald
Larson (ed.) Myth in Indo-European Antiquity (Berkeley: University of California Press, 1974), pp, 74-85,
“Baltic and Slavic Myth, ” in Comparative Mythology (Baltimore: Johns Hopkins University, 1987), pp. 222-
240; Algirdas Greimas, Of Gods and Men: Studies in Lithuanian Mythology, translated by Milda Newman
(Bloomington: Indiania of University Press, 1992); Dundulienė, Senovės lietuvių mitologija ir religija,
Vytautas Straižys and Libertas Klimka, “The Cosmology of the Ancient Balts,” Archaeo-Astronomy,
supplement to Journal for the History of Astronomy, no. 22, supplement to vol. 28 (1997), pp. S57-S81;
Norbertas Vėlius, Sėnoves baltųpasaulėžiūra (Vilnius: Mintis 1983), translated into English as The WorldOutlook
of the Ancient Balts (Vilnius: Mintis, 1989).
4
male counterpart to the earth goddess Žemyna, Velionas, goddess of the dead and a female
counterpart to Velnias, and Kupolinis, a male counterpart to the female fertility goddess
Kupuolė. There are also other, lesser supernatural beings and nature spirits such as the
kaukai, diminutive, chthonic beings resembling the elves, fairies and other such magical
creatures often found in European folklore, and the aitvarai, aerial beings who live in the
sky and provide riches to those able to subdue them.
From the preceding overview, Romuva might seem to be exclusively Lithuanian in
its identity and associations, and while this is largely true in a general sense, there is one
particular dimension of this Pagan movement that transcends a strictly Lithuanian or Baltic
cultural framework. There is a certain connection with Indian religion and culture that
functions on several different levels of significance, from the historical to the linguistic to
the mythological to the political. Romuva is therefore distinctly Lithuanian yet also morethan-Lithuanian.
It will be the task of this essay to explain the nature and implications of
this paradoxical nexus between these two facets of Romuva.
Historical Background of Lithuanian Paganism
Looking first to the history of Lithuanian Paganism, leading up to its modern
expression as Romuva, it must first of all be acknowledged that “Lithuanian Paganism”
does not exist as a single, discrete, clearly-delimited, easily-definable religious tradition in
the early history of Lithuania. The term “Lithuanian Paganism” only becomes necessary
and attains a certain functional validity because of the need for some label to attach to
polytheistic, nature-centered religious traditions of pre-Christian Lithuania that have been
preserved in folklore and other aspects of Lithuania culture, providing the basis of Romuva
5
in the current time. These traditions have undergone millennia of change and
transformation, as different waves of settlement and culture have washed over the region
from the tenth millennium BCE onwards,6
implanting new influences and traditions while
displacing or coalescing with others, as scholars from Marija Gimbutas to Pranė
Dundulienė to Gintaras Beresnevičius have variously observed and theorized.7
It is open to discussion how far back in the historical and archaeological record the
mythology and ritual practices upheld by Romuva can be traced, but the working
assumption of the movement is that its gods and rituals became established in two
successive historical periods and later blended. The first period is the establishment of
“Old European” communities in the Neolithic period of the fourth and third millennium,
with the second, the arrival of Indo-European immigrants at the end of the third
millennium or beginning of the second, close to the time of the Bronze Age in this region.
These newcomers from the East brought with them the Baltic branch of the Indo-European
language family, which would later give rise to Latvian, Lithuanian and the now-extinct
Old Prussian language. The religion of the earlier Neolithic or Old European Balts is
6
Albinas Kuncevičius, “Lithuanian Prehistory,” in Zugmantas Kiaupa, Jūrate Kiaupienė, and
Albinas Kuncevičius (eds), The History of Lithuanian Before 1795 (Vilnius: Lithuanian Institute of History,
2000), pp. 15-42.
7
Marija Gimbutas, The Kurgan Culture and the Indo-Europeanization of Europe, Selected articles
from 1952-1993, Journal of Indo-European Studies Monograph No. 18, edited by Miriam Robbins Dexter
and Karlene Jones-Bley (Washington, D.C.: Institute for the Study of Man, 1997), Gintaras Beresnevičius,
Baltų Religionės Reformos (Baltic Religious Reforms) (Vilnius: Taura, 1995), Dundulienė, Senovės lietuvių
mitologija ir religija.
6
believed to have centered on the worship of an earth goddess and other female deities,
while the religion introduced by the Indo-Europeans emphasized a sky god and male
deities.
Following the views of Gimbūtas, the merging of Old European and Indo-European
peoples and culture is believed to have also produced a blending on the religious level,
resulting in a mixed pantheon in which such prominent female deities as Žemyna, the earth
goddess and Laima, the goddess of fate and fortune, derive from the earlier, Old European
period, while principal gods like Dievas, the sky god, and Perkūnas, the god of storm and
justice derive from the Indo-European era. Beresnevičius judges that the Lithuanian Pagan
pantheon had reached its definitive form by the fifth century CE, and that the Pagan
religion began to lose coherence and vitality after the thirteenth century.8
The next major event in the history of Lithuanian Paganism was the adoption of
Christianity in 1386 by the Grand Duke Jogaila as a condition of Lithuania’s alliance with
Poland against the German crusading order known as the Teutonic Knights, which was
intent upon Germanic colonization and Christianization of Lithuania as had earlier been
accomplished in the lands now known as Estonia and Latvia. When the Teutonic Knights
were decisively defeated in July of 1410 at the Battle of Žalgiris, also known as the Battle
of Grünwald or Tannenberg, by a combined force of Lithuanians, Poles, Tatars,
8
Gintaras Beresnevičius, “Lithuanian Mythology,” in Jūrate Baranova (ed.), Lithuanian
Philosophy: Persons and Ideas (Lithuanian Philosophical Studies, Volume II), Cultural Heritage and
Contemporary Change, Series IVA, Eastern and Central Europe, Volume XVII. (Washington, DC: The
Council for Research and Values and Philosophy, 2000), accessed October 18, 2009, at
http://www.crvp.org/book/Series04/IVA-17/chapter_iv.htm .
7
Bohemians, Russians and other allies, Germanic colonization of Lithuania was halted, but
not the process of Christianization. From this time on, Lithuanian high culture and elite
society increasingly favored Christianity and turned away from the Grand Duchy’s former
Pagan traditions, which mainly lived on in the folk culture of the peasants. For modern day
Lithuanian Pagans, as well as other European Pagans, a primary objective of their
religious activities is to not merely preserve the Pagan traditions that were abandoned and
suppressed under Christianization, but to restore them to a position of prestige within the
society.
A renewed appreciation of Lithuanian Paganism among the educated classes
became possible only in the nineteenth century, as the new political and cultural trends of
romanticism and nationalism sweeping across Europe also reached Lithuania, most of
which was now under Tsarist Russian domination. New interest in Lithuanian ethnic
culture, including folk songs and religious art, exposed the Pagan roots of many folkloric
traditions.
Indo-European Linkages to India and Hinduism
At the same time as interest in Lithuanian folklore and Paganism was catching fire,
the new discipline of comparative linguistics revealed the kinship of the Lithuanian
language with other Indo-European languages, most surprisingly and spectacularly,
Sanskrit, the classical language of ancient India and Hinduism. This is shown quite clearly
in the following pairing of a Lithuanian proverb and its Sanskrit translation. Rendered in
English, the Lithuanian proverb translates as “God gave teeth, God will give bread.” The
Lithuanian original is “Dievas dave dantis; Dievas duous duounos.” Translated into
8
Sanskrit, the text becomes “Devas adadat datas; Devas dat dhanas.”9
Dievas, the
Lithuanian sky god, has a name with widespread Indo-European resonance, echoing the
Sanskrit term Devas, the Latin Deus, the Old Irish Día, the Norse-Germanic Tiwaz, later
transforming into Týr, all meaning “God,” as well as the modern English terms divine and
divinity, all originating from a hypothetical Proto-Indo-European root of *Deiwos. As the
linguist Philip Baldi comments,
The Baltic sub-group of Indo-European has played a significant role
in comparative Indo-European linguistics from the beginning…. The
conservative and archaic character of Lithuanian in particular has
even been the source of popular fantasy, with some account
maintaining that native speakers of Lithuanian were capable of
conversing with Brahmin speakers of Sanskrit, each in his own
language, with almost complete intelligibility. Such an assertion is,
of course, wildly untrue, but it does underscore the conservative
nature of the Baltic languages.10
The exploration of linguistic and etymological parallels led in turn to a delineation
of the various mythological parallels between Lithuanian Pagan gods and the Hindu deities
of ancient India.11
The linkage of Lithuanian Dievas with Sanskrit, Hindu Devas has
already been mentioned. The Lithuanian god Perkunas displays much the same character
and function as the early Hindu god Indra, both being gods of thunder and storm who are
also rulers over their respective pantheons. Though the names are not etymologically
9
J.P. Mallory, In Search of the Indo-Europeans: Language, Archaeology and Myth (London:
Thames and Hudson, 1989), p. 82.
10
Philip Baldi, An Introduction to the Indo-European Languages (Carbondale, IL: Southern Illinois
University Press, 1983), p. 84.
11
Sunitri Kumar Chatterji, Balts and Aryans in their Indo-European Background, (Simla: Indian
Institute of Advanced Study, 1968).
9
linked, the functional parallel is unmistakable. The Lithuanian Velnias compares in several
aspects to the Hindu deity Varuna in their shared associations with death, the underworld
and water, and their tense, sometimes antagonistic relations with their respective thunder
gods, who compete with them for supreme authority. Ausra, the Lithuanian goddess of the
dawn, compares both functionally and etymologically with the Hindu dawn goddess
Ushas. In both pantheons, the sky god has twin sons who are helpers and rescuers of men,
with the Lithuanian pair being the diewo sunelei, the Hindu pair the Asvins.12
When all of
these etymological and/or functional parallels are taken together, the argument for an
original common basis of these religious and mythological traditions is indeed compelling.
These linkages with ancient Indian civilization and religion both fortified
Lithuanian national pride in the quest for independence from the Russian and Prussian
(German) empires in the late nineteenth and early twentieth centuries, and stimulated an
enduring fascination with the religion and culture of Asia. As the philosopher Antanas
Andrijauskas comments, “Lithuanians were encouraged to take a deeper interest in the
countries of the East not only by the growing ideology of national rebirth but also by
widespread theories about the origin of the Lithuanian nation in India and about the
closeness of Lithuanian to Sanskrit.”13
12
Sukumari Bhatacharji, The Indian Theogony (Chambersburg, PA: Anima Publications, 1988
[1970]), p. 244.
13
Antanas Andrijauskas, “Searching for Lithuanian Identity Between East West,” in Aida Savicka
(ed.), Lithuanian Identity and Values (Lithuanian Philosophical Studies, Volume V), Cultural Heritage and
Contemporary Change, Series IVA, Eastern and Central Europe, Volume XXXI. (Washington, DC: The
10
Proponents of the revival of Lithuanian Paganism from the nineteenth century to
the present have also followed this track, repeatedly expressing a positive regard for
Hinduism as a kindred non-Christian religious tradition, related to Lithuanian Paganism by
linguistic and mythological parallels and common Indo-European origins. This has led to
the interesting paradox of a highly nationalistic religious movement dedicated to native
forms of religion and ethnic culture making a continuing effort to associate itself with the
religion and culture of a land and people far to the East.
One of the chief architects in the construction of this bridge between the Paganism
of Lithuania and the Hinduism of India was the late nineteenth and early twentieth century
writer, teacher, philosopher, playwright, and local community leader, Vilius Storosta
(1868-1953), better known as Vydūnas, a native of Prussian-dominated Lithuania Minor.
As an energetic champion of Lithuanian ethnic culture in his time, Vydūnas is now
regarded as a Lithuanian national hero, worthy of portrayal on the country’s 200 lita
banknote. Though he never explicitly attempted to organize a Pagan congregation such as
today’s Romuva, Vydūnas did much to stimulate interest in Pagan customs such as the
summer and winter solstice celebrations, and his philosophical treatises, dramas, and other
writings provided an ideological foundation for later Pagan revival efforts. In his drama
trilogy Amžina Ugnis (The Eternal Flame), Vydūnas linked preservation of ethnic culture,
Council for Research and Values and Philosophy, 2008), accessed October 17, 2009, at
http://www.crvp.org/book/Series04/IVA-31/chapter-4.htm
11
including Pagan religious traditions such as the fire altars referred to in the title of the
drama, with Lithuanian resistance to foreign domination.14
Vydūnas’ philosophical and religious aspirations transcended national and ethnocultural
boundaries, however, and he became fascinated with the spiritual traditions of
India, beginning with summer classes in Oriental studies at several German universities in
the late nineteenth century. Vydūnas was deeply affected by Indian religion and
philosophy, particularly the Vedanta school of Hindu philosophy. 15
He became involved in
the turn-of-the-century syncretic Hindu movement known as Theosophy, and in the last
decade of his life, published a Lithuanian translation of the classic Sanskrit Hindu text, the
Bhagavad Gita. Building on the Indo-European affinities noted by earlier generations of
scholars and adding his own more metaphysical explorations, Vydūnas became an
eloquent advocate of Lithuania’s spiritual kinship with India, seeing no conflict between
celebrating the uniqueness of Lithuanian ethnic religion and culture and acknowledging its
points of kinship with Indian religious and cultural traditions. In this way, he established
something of a template for later Indo-Lithuanian/Hindu-Pagan contact and cooperation.
14
Albertas Zalatorius, “The Beginning of the Twentieth Century: Literature at the Turning Point,”
translated by Rita Dapkutė, in Vytautas Kubilius, (ed.), Lithuanian Literature (Vilnius, Institute of
Lithuanian Literature and Folklore/Vaga, 1997), pp. 105-167, at p. 158.
15
Vaclovas Bagdonavicius, “Vydunas: The Essential Features of his Philosophy,” in Jūrate
Baranova (ed.), Lithuanian Philosophy: Persons and Ideas (Lithuanian Philosophical Studies, Volume II),
Cultural Heritage and Contemporary Change, Series IVA, Eastern and Central Europe, Volume XVII.
(Washington, DC: The Council for Research and Values and Philosophy, 2000), accessed October 12, 2009
at http://www.crvp.org/book/Series04/IVA-17/chapter_vii.htm .
12
There was also a political dimension to his interest in Indian religion and culture.
Vydūnas’ examination of Hindu systems of philosophy might seem to have represented a
detour from the cause of Lithuanian nationalism, but in fact, the two projects were
complementary rather than contradictory. In tandem with exploring the classical texts and
traditions of Hindu philosophy and religion, Vydūnas enthusiastically supported the
contemporary efforts of Indian thinkers and nationalist leaders such as Mahatma Gandhi to
advance the cause of Indian independence from the British empire by mobilizing Indian
pride in Hindu traditions and identity. Vydūnas saw this as analogous to Lithuanians’ need
to establish a strong sense of cultural identity as an important precondition for achieving
political independence. For Vydūnas no less than later Lithuanian Pagan leaders like
Trinkūnas, the bridge that connects Lithuania to India carries many different kinds of
cargo, from the linguistic to the mythological to the religious, and also, to some extent, the
political, with multiple interlacing discourses ranging from ancient etymology to modern
ethno-nationalism.
The first half of the twentieth century also saw a number of other prominent
cultural and academic figures simultaneously celebrating Lithuanian ethnic culture and
highlighting its kinship with religious and cultural traditions of India and other Asian
lands. The most important such figure was Vinčas Krėvė-Mickevičius (1882-1954), who
pursued comparative Indo-European studies at the Universities of Kiev and Lvov in the
first decade of the twentieth century and completed a dissertation on Indo-European
origins. In 1909, Krėvė-Mickevičius took up a teaching position further to the east in
Azerbaijan, where he later assisted in the establishment of the University of Baku and then
13
served as the Lithuanian Ambassador to Azerbaijan for one year before returning to
Lithuania in 1920 to pursue a brilliant academic and literary career, including serving as
Dean of the Faculty of Humanities at the Lithuanian University in Kaunas, now Vytautas
Magnus University, from 1925-1937. Krėvė-Mickevičius’s enormous output alternated
between studies of Indian religion and philosophy, collections of Lithuanian folklore such
as dainos, and literary works that dramatized Lithuanian history and culture, yet alluded to
Indian elements as well, in this way expressing his continuing interest in Indo-European,
Hindu-Pagan affinities.16
His most famous and celebrated work is the historical drama
Skirgaila, which explores the clash between Paganism and Christianity in the time of the
Teutonic Knights and laments the decision to accept Christianity over native Lithuanian
Paganism as the necessary price for gaining Poland’s support against the Germanic
Crusaders.17
Krėvė-Mickevičius’s stature in the country as one of its most prominent and
popular authors and intellectuals would culminate in his serving as foreign minister in the
Lithuanian government which was forced to capitulate to Soviet occupation of the
Lithuanian Republic in 1940. This star of Lithuanian learning and letters would ironically
end his days teaching Russian and Polish in the United States.18
16
Andrijauskas, “Searching for Lithuanian Identity;” Zalatorius, “The Beginning of the Twentieth
Century,” pp. 159-166, “Vinčas Krėvė 1882-1954,” in Lithuanian Classic Literature Anthology (Vilnius:
Institute of Lithuanian Scientific Society/Mokslininkų sąjungos institutes, 1999-2009), available online at
http://antologija.lt/texts/32/autor.html, accessed May 26, 2010.
17
Zalatorius, “The Beginning of the Twentieth Century,” pp. 163-64.
18
George von Rauch, The Baltic States-The Years of Independence, Estonia, Latvia, Lithuania
1917-1940, translated by Gerald Onn (Berkeley and Los Angeles: University of California, 1974), p. 225;
14
During the interwar period of Lithuanian independence, Indological studies
flourished at the University of Lithuania in Kaunas, which received its current name of
Vytautas Magnus University (Vytauto Didžiojo universitetas) in 1930. Vytautas Magnus
professor Ričardas Mironas was active in translating Indian texts from Sanskrit to
Lithuanian and his colleague Marija Rudzinskaitė-Arcimavičienė published a series of
works on Asian civilization, with other academics also pursuing Asian interests.19
Though
the work of these and other Indological scholars did not specifically concern Lithuanian
ethnic culture and Paganism, the expanding public awareness of Indian religion and culture
which their academic activities signified may well have helped lay the foundation for
future Pagan-Hindu interaction.
From Repression to Revival: Ramuva and Romuva
Despite the harsh conditions of German and Soviet occupation during World War
II and Lithuania’s subsequent involuntary incorporation into the Soviet Union, interest in
the cultures of the East, including their religious and philosophical traditions, continued to
grow in Lithuania during the Soviet period. 20
The relatively warm relationship between the
Soviet Union and the government of India allowed a number of scholarly exchanges to
take place, notably several brief visits of the Indian linguist S.N. Chatterji to the Soviet
Socialist Republic of Lithuania in the 1960s, which resulted in the eventual publication of
a classic comparative Indo-European study, The Balts and the Aryans in Their IndoRonald
J. Misiunas and Rein Taagepera, The Baltic States-Years of Dependence, 1940-1980 (Berkeley and
Los Angeles: University of California, 1983), pp. 20-25.
19
Andrijauskas, “Searching for Lithuanian Identity.”
20
Ibid.
15
European Setting, which testified to numerous parallels in language, mythology and
customs between the ancient cultures of India and the Baltic region.21
Lithuanian interest in
Asian culture seems to have further intensified in the 1980s, the final decade of Soviet
domination, with Centers for Eastern Studies established at Lithuania’s three largest
universities, Vilnius University, Vytautas Magnus University, and Klaipeda University,
with a steady stream of scholarly publications treating various aspects of Asian culture, art
and philosophy.22
Soviet rule in Lithuania was less propitious for the study of Paganism, and
Lithuanians interested in the country’s native Pagan traditions experienced varying degrees
and forms of suppression and persecution, which waxed and waned over time. In the
1960s, a partial easing of Soviet education policies allowed Jonas Trinkūnas, then a
graduate student in the Department of Philosophy at Vilnius University, to pursue his
interest in Lithuanian Paganism within the officially approved field of ethnographic and
folkloric research. Trinkūnas took advantage of this situation of official toleration or
indifference to join with other like-minded individuals in establishing an early form of the
modern Romuva movement in 1967 as a folkloric association, Ramuva, which was
officially devoted to collecting and studying folklore from rural communities for scientific,
ethnographical purposes acceptable to Soviet authorities, but unofficially dedicated to
renewing appreciation for the Pagan spiritual elements encoded in the folklore. The name
21
Chatterji, Sunitri Kumar, Balts and Aryans in their Indo-European Background, (Simla: Indian
Institute of Advanced Study, 1968).
22
Andrijauskas, “Searching for Lithuanian Identity.”
16
Ramuva was an intentional camouflaging of the more overtly Paganistic term Romuva,
which originally referred to a Pagan sanctuary in Old Prussia.23
Trinkūnas became a
knowledgeable and skilled singer of the dainos and other folk music genres, as would his
future wife Inija. The sharing of Baltic spirituality through song would become one of the
hallmarks of the mature Romuva movement, and it remains so today. 24
Taking a page from the playbook of Vydūnas in an earlier era, Trinkūnas and his
Ramuva colleagues organized increasingly popular and song-filled summer solstice Rasa
or Jonines celebrations at Kernave and other sites of cultural and historical significance.
The Soviet government eventually became suspicious of the nationalistic and religious
dimensions of these growing gatherings, and Ramuva was banned in 1971. Trinkūnas was
punished by dismissal from the university where he had been completing his graduate
studies, and had to take employment in the countryside chiseling tombstones.25
He still
23
Trinkūnas has been dedicated to research into Old Prussian language and religion from his
graduate school days up to the present time, as he explained in an interview with the author in Vilnius in
December 2004. Since 1994, he has been a leading member of the Club Prusa (Prussian Club) research
association, and with his folk music ensemble, Kūlgrinda, released a CD of “Prussian Chants” (Prūsų
Giesmės) in 2005 (Vilnius: Dangus Productions, http://www.dangus.net ).
24
Strmiska, “The Music of the Past.”
25
There is a certain irony in Trinkūnas taking up this employment as punishment for his folkloric
activities, including the exploration and performance of folk songs. The singing of formerly repressed folk
songs in the late 1980s would help to mobilize the people of the three Baltic States to rise up and assert their
independence from the USSR, for which reason the revolt came to be known as the “Singing Revolution.”
Therefore, the final epitaph of Soviet domination of the Baltic might be said to have been carved not in stone,
but in song.
17
managed to participate in unofficial folklore groups of a similar type to Ramuva, until the
more relaxed political conditions of Soviet Premier’s Gorbachev’s glasnost policy in the
1980s provided the opportunity for a second birth of Ramuva in 1988 as an officially
recognized cultural organization, which soon had ten chapters across the country.
Beginning in 1989, Ramuva began to operate summer folklore camps which remain
popular to the present day. Ramuva’s celebrations of Lithuanian ethnic folklore were now
perfectly in tune with the surge in ethnic pride and nationalistic sentiment spreading among
Lithuanians, and Trinkūnas was no longer a political pariah, but a national hero. As the
“Singing Revolution” movement across the Baltic States progressed toward full
independence for a reborn Republic of Lithuania, Trinkūnas was appointed to serve as the
head of the Ethic Culture Department within the Ministry of Culture, holding this post
from 1990-93.
No longer needing to fear government persecution, Trinkūnas took the bold and
fateful step of openly declaring the religious purpose of Ramuva’s folkloric explorations
and celebration in 1991, launching a new, unabashedly religious organization with the
undisguised name of Romuva, the ancient Baltic sanctuary, to fully express its Pagan
religious orientation and intentions. Ramuva, which was by now well-established as a
folkloric association, continued as such, with Romuva registered with the government in
1992 as an official religious organization, as it remains to the present. Ramuva continues to
exist today. Trinkūnas and his wife Inija have also established a successful and respected
folk music ensemble, Kūlgrinda, which exclusively focuses on traditonal music with Pagan
content and associations.
18
As might be expected, Trinkūnas’s open espousal of Lithuania Paganism led to
some tension with the Catholic Church, which had long been the dominant religious
institution in Lithuania and a staunch opponent of Paganism. Ramuva’s folkloric activities
had provided a channel for the expression of Lithuanian nationalist sentiment, appealing to
patriotic Lithuanians of all religious views and backgrounds, including Catholics
enthusiastic about Lithuanian folklore and ethnic culture, but disinterested in pre-Christian
Lithuanian religion. According to Vilnius University literature professor, journalist, and
radio commentator Paulius Subačius, a prominent member of various Lithuanian Catholic
organizations, Catholics like him who had participated in Ramuva activities in the period
leading up to independence felt not merely disappointed, but betrayed when they learned of
Ramuva’s concealment of a non-Christian religious agenda behind a folkloric façade.26
Rejecting Subačius’ accusation as greatly exaggerating the extent of anti-Romuva
reaction among Lithuanian Catholics, Jonas Trinkūnas countered that many Catholics have
remained involved in Ramuva activities down to the present, including some who
participate in Romuva as well.27
The author can attest that during a visit to Lithuania in
June of 1998 in which he participated in Rasa summer solstice festivities, he met a number
of participants who identified themselves as following both the Catholic Church AND
Romuva as cherished spiritual paths, without seeming to worry about any possible logical
or theological contradictions between the two. This type of casual religious syncreticism,
26
Interview with Paulius Subačius by Michael Strmiska, interpreting by Dangis Verseckas, in
Vilnius, February 2002.
27
Interview with Trinkūnas by Michael Strmiska, in Vilnius, December 2004 .
19
similar to the “dual faith” noted in Russian religious history by George Fedotov, is
deserving of future study.28
Jonas Trinkūnas’s many years of active leadership in Romuva were eventually
honored with the bestowal of the title of Krivis, the high priest of Romuva, on the 19th of
October in 2002.29
The original Krivis is known from historical documents as the religious
leader of the Old Prussian sanctuary of Romuve.30
Trinkūnas’s status as Krivis does not
quite confer upon him the powers of a “Pagan Pope,” but mainly testifies to the respect in
which he is held.
The 1990s also saw the proliferation of imported and adapted forms of Eastern
religion in Lithuania, from the International Society of Krishna Consciousness (ISKCON)
movement to the Tibetan Buddhism organization Karma Kagyu (Diamond Way) to yoga
institutes offering classes.31
Though Romuva has had little interaction with these groups to
the present time, their presence on the Lithuanian cultural landscape in the 1990s was in
28
George P. Fedotov, The Russian Religious Mind: Kievan Christianity, the Tenth to the Thirteenth
Century (New York: Harper, 1960).
29
For an account of the ceremony and a speech delivered by Trinkunas, see
http://www.stregoneriapagana.it/rumovainglese1.html .
30
Usačiovaitė, “Customs of the Ancient Prussians.”
31
Michael Strmiska, “Eastern Religions in Eastern Europe,” paper presented at the American
Academy of Religion annual conference in Montréal, Québec, Canada, November 7-10, 2009, and “Turning
to the East: The Influence of Eastern Religions on New Religious Movements in Lithuania,” paper presented
at the Association for the Advancement of Baltic Studies annual conference held in Seattle, Washington,
USA, April 22-24, 2010. See also the chapter by Donatas Glodenis in this volume.
20
harmony with an opening to Asian religious influence that would ultimately involve
Romuva as well.
The WCER and Emerging Pagan-Hindu Solidarity
With the successful establishment of Romuva in the 1990s as a modern-day form of
Lithuanian Paganism, Jonas Trinkūnas began to reach out to religious movements in other
countries in Europe and beyond that were likewise dedicated to the cause of preserving and
promoting native or indigenous forms of religion and spirituality. His communications
with such groups resulted in their coming together in Vilnius in June, 1998 for the first
meeting of an international organization initially entitled the “World Pagan Congress,” but
renamed the “World Congress of Ethnic Religions” (WCER) after much heated discussion
among the participants.32
The change in nomenclature signified a consensus among the
participating delegates that the word “Pagan” was overly problematic, owing to its long
history of pejorative connotations in the religious discourse of various nations, and that
“Ethnic” better conveyed the close relationship of the religious movements under
discussion with ethnic culture and folk traditions.33
32
Basic information about the WCER, from its founding documents and declarations to accounts of
annual Congress meetings and several speeches and articles contributed by members, can be found at
http://www.wcer.org .
33
Strmiska and Dundzila, “Romuva: Lithuanian Paganism in Lithuania and America,” pp. 274-278,
for more discussion of the Congress, which both authors attended, Dundzila as a leader of American Romuva
who served as an interpreter for a number of presentations, Strmiska as a sympathetic scholar. In the
discussions of nomenclature, Strmiska opposed “ethnic” out of concern for its linkage in Western media of
the time with “ethnic cleansing,” and advocated keeping “pagan” as a descriptive term in order to directly
21
The inaugural WCER conference revolved around two types of activities. The first
involved delegates making speeches on their respective religious traditions and discussing
their ongoing efforts to gain public sympathy and official acceptance. The second set of
activities was more experiential in nature, moving out of the conference hall for visits to
historic Lithuanian sites like the medieval fortress at Trakai and the ancient capital of
Kernavė, where participants were able to experience the summer solstice festival of Rasa.
There was also a walking tour of Vilnius culminating in a fire altar ritual on a sacred hill
side and a festive meal in the rural village where the Romuva/Ramuva summer camps take
place. These assorted activities served to cement a sense of common purpose and mutual
appreciation among participants.
The countries of origin of conference delegates included Belgium, Britain,
Denmark, Norway, Sweden, Finland, Russia, Ukraine, Belarus, Latvia, France, Germany,
Poland, Greece, Czech Republic, and America as well as Lithuania. Though the vast
majority of delegates were European nationals, representing European ethnic religion
movements, there were three participants of Indian national background as well, though
none of these three were current citizens of India, having emigrated to other lands earlier in
their lives. Arvind Ghosh and Surinder Paul Attri were American citizens, and Rajinder
Singh, a British citizen. The conference program also included a concert of Indian classical
music played by Lithuanian students of Indian music. The presence of these Indian
confront the negative history associated with the term and to use this as a platform for public discussions and
education. Though the majority of delegates strongly favored “ethnic,” the issue was never decisively settled,
with various parties continuing to use one term or another according to their own views.
22
delegates as well as the concert demonstrated Trinkūnas’s intention, as the main organizer
of the WCER, to expand the range of Paganism or ethnic religion beyond a strictly
European definition, and to specifically include Indian-Hindu religion as a kindred
tradition.
In the course of the conference, Trinkūnas and other European Pagans frequently
spoke of feeling a genuine bond with Hindus, based on their knowledge of a common
Indo-European heritage, their respect for Hinduism as the most vibrant and successful
continuation of that spiritual heritage and the only one never completely suppressed by any
invading or colonizing force, and their shared sense of threat in the current time from
opposing cultural and religious forces, especially global consumer culture and Christianity.
Ironically, this same sense of threat that contributed to the feeling of Hindu-Pagan,
Indo-European solidarity among WCER participants would also prove a cause of division,
in that the Indian delegates expressed a much more vehement antagonism toward
Christianity, and also Islam, than most of other participants were comfortable with. The
Indian delegates’ conference presentations, as well as their subsequent email
communications on an e-mail forum shared by conference participants, focused
obsessively on expressing unrestrained and unrelenting animosity toward Christianity and
Islam, which they categorically denounced as evil, imperialistic and inhumane enemies of
humanity in general and Hinduism and Paganism in particular.34
The following excerpts
34
Arvind Ghosh, now deceased, was formerly associated with a web site called “Sword of Truth”
which called for militant action against Islam and provided links to various anti-Muslim publications and
organizations.
23
from speeches delivered by Mr. Singh and Mr. Attri at the seventh annual WCER
conference, held in Athens, Greece in June of 2004 convey the same general tone and
contents as their speeches at the first meeting of the WCER in 1998.
The major threat to the Pagans comes from the Christians and the
Muslims… I see the world today divided into two camps- one
actively advancing and the other passively resting, even relaxing.
One can imagine which of the two will advance and attack, to
conquer, convert and prevail, and which will like to be left alone, to
live in peace. Spare a thought for a Muslim’s idea of Jihad, to
remove all opposition and obstacles in his way. He will not rest until
the whole world is converted to Islam. The same goes for the
Christian soul, too, that will not rest until all opposition is
eliminated. For both of them, their innermost urges rest on the
negative pillar of removing opposition. That is only possible by
converting or killing….35
Neither Christianity nor Islam is a religion, both are ideologies,
disguised as religions, hidden behind pretentious verbiage of
pompous priestcraft. Both hypocritically dish out lectures on
individual freedom, and rule of law. In reality… they are ruthless
pursuers of barbarism, acting as animals, in the camouflage of
men.36
A number of the other delegates present at the Congress as well as participants in
the post-Congress e-mail forums voiced concern and embarrassment, as well as a certain
35
Rajinder Singh, “Survival of Pagan Faith,” in 7th
World Congress of Ethnic Religions, Athens
2004 Hellas, Conference Proceedings (pamphlet), published by the host organization, the YSEE (Supreme
Council for the Ancient Hellenic Religion), Athens, 2004, pp. 21-25.
36
Surinder Paul Attri, “Hitting the Basackwards Pyramid of Islam and Christianity,” 7th
World
Congress of Ethnic Religions, Athens 2004, pp. 51-56. The ferocity of the two men’s attacks on Islam and
Christianity is grounded in their common childhood trauma of barely surviving the mass killings that
accompanied the division of British India into the Hindu-majority state of India and the Muslim-majority
state of Pakistan in 1947.
24
degree of amusement, at the unrelenting and single-minded hostility of such statements,
and questioned whether the speakers were more interested in using the organization to
oppose and denounce Christianity and Islam than to promote any more positive agenda
about Ethnic and/or Pagan religions. The author of this chapter observed that this angry
discourse seemed to mirror the rhetoric of right-wing Hindu nationalists in India, who see
Christianity and Islam as threats to the “Hindutva” (Hindu-ness) of India, and cautioned
against the WCER getting overly involved with Hindu nationalism of this type. Koenraad
Elst, a Belgian scholar of contemporary Hinduism, disputed these negative
characterizations of the Indian-born delegates and of Hindu nationalists, and complained
that the author and others were not sufficiently well-informed on the phenomenon of socalled
“Hindu Nationalism” to pass such judgment. This debate raged on for some weeks
in the email forums. 37
Trinkūnas was aware of these concerns, both at the conference and in the forums,
but did not step in to cut off the unending stream of anti-Christian, anti-Muslim rhetoric by
Singh, Attri and Ghosh, preferring to tolerate a certain amount of excess vitriol than
37
WCER mailing list discussion, September through December, 1998. Concerning Hindu
nationalism, see Christopher Jaffrelot, The Hindu Nationalist Movement in India (New York: Columbia
University Press, 1996). A more sympathetic view of the so-called Hindu nationalists as well as a thoughtful
critique of hostile Western media representations of Hinduism is presented in Koenraad Elst, Decolonizing
the Hindu Mind: Ideological Development of Hindu Revivalism (New Delhi: Rupa, 2005). Though not
present at the first WCER conference, Elst was active in the email forums, and charged that the author and
others were misjudging the expressions of Singh, Attri and Ghosh out of a lack of understanding of so-called
Hindu nationalism, which Elst prefers to describe as “Hindu revivalism.”
25
engage in censorship at this early point in the life of the organization. In an interview with
the author years later, Trinkūnas explained his personal belief that the best way for any
organization to cope with such excess is to allow free and open discussion, which in his
view will usually tend to moderate extreme opinions and ideas. 38
However, in light of
Trinkūnas‘s repeated and continuing efforts to reach out to representatives of Hindu
organizations, it seems likely that he was also reluctant to alienate individuals with
personal connections to India and Hinduism.
The debate around the expressions of anti-Christian and anti-Muslim sentiments
and Hindu nationalism exposed a difficult issue inherent in the founding of the WCER.
While participants shared a common understanding that it is historical fact that Christianity
and Islam, as dominant, even hegemonic religious systems in many areas of the world,
have typically opposed and acted to suppress non-monotheistic, non-Abrahamic religions
across the last two millennia of history, the delegates parted ways on the question of the
proper stance to take in relation to Christianity and Islam and other hostile or potentially
hostile social forces. The majority of European participants in the WCER favored peaceful,
respectful ways of resisting religious and political oppression and advancing the rights and
status of Pagan and/or Ethnic religions, through public education and involvement in
political processes and international organizations where appropriate, rather than the more
confrontational, mud-slinging approach that the Indian-born delegates seemed to be
advocating. While the final consensus among the majority of WCER members was to
focus on being pro-Pagan and pro-Ethnic rather than anti-Christian and anti-Muslim, the
38
Interview with Jonas Trinkūnas by Michael Strmiska in Vilnius, March 2009.
26
debate illustrated that there were both positive and negative potentials in linking together
European Paganism and Indian Hinduism.
The three Indian delegates remained involved with the WCER in subsequent years,
and continued to use the organization as a platform for their anti-Muslim, anti-Christian
views. Arvind Ghosh passed away in 2003, but Surinder Paul Attri remains dedicated to
anti-Christian and anti-Muslim diatribes, which he now posts on a blog, Hinduism
Defense.39
Rajinder Singh found a surprising outlet for his own hostility to Islam in 2009.
The quasi-fascist and reputedly racist, but also staunchly anti-Islamic British National
Party (BNP) came under pressure to allow non-white Britons to become members of the
party. According to the British newspaper The Times of London, Singh decided to join the
party, and thereby become its first non-white or non-caucasian member, because of his
feeling that “Britain was in danger of being taken over by Muslims and the BNP was the
only party prepared to do anything about it.” The article further explained that Singh
“blames Islam for the death of his father during the partition of India in 1947, which led to
the deaths of an estimated two million Sikhs, Muslims and Hindus.” 40
39
The blog is published online at http://hinduismdefense.blogspot.com .
40
“Sikh Rajinder Singh set to become BNP’s first non-white member,” Times of London 21
November 2009, accessed June 1, 2010 at http://www.timesonline.co.uk/tol/news/politics/article6926180.ece
. It should be noted that Attri and Ghosh likewise suffered terribly at a personal level during the bloody
massacres that accompanied the 1947 division of British India into the modern states of India and Pakistan,
which is the primary reason for their extreme hostility toward Islam. Their animosity toward Christianity
seems to have been a later development, based on their experiences as non-Christians living in Christian
majority countries and their concerns about missionary activity in India.
27
A less angrily political, more spiritual and peaceful engagement with India and
Hinduism was provided at the first WCER meeting by Romuva-USA leader Audrius
Dundzila, who has since changed his name to Vilius Rudra Dundzila.41
He gave an
eloquent summary of various commonalities between Baltic Pagan religion and Hinduism,
drawing on Indo-European linguistic and comparative mythology, while also referring to
his years of study of yoga and Hindu philosophy with an Indian guru in the Chicago area.
Dr. Dundzila’s emphasis on spiritual rather than political associations with India nicely
complemented the Indian classical music performed at the Congress, offering not a call to
arms against real or imagined enemies, but rather a path of peace and spirituality.
The final declaration of the Congress focused on positive themes such as a shared
sense that the current historical moment and world situation provides a unique opportunity
for the revitalization of “Ethnic and/or Pagan” religious traditions after centuries of neglect
and disadvantage and the need to join together for mutual support against social forces of
oppression and intolerance. The declaration also praised the diversity of religious traditions
represented in the Congress and a shared dedication to the worship and protection of nature
41
Since the time of the first WCER meeting described here, Dr. Dundzila has changed his name to
Vilius Rudra Dundzila. This name change has Indian-Hindu resonances worth noting. Dundzila’s adoption of
“Vilius” is a tribute to the philosopher Vydūnas, whose original name was Vilius Storosta, who as noted
played such an important role in promoting the discussion of Indo-Baltic, Hindu-Pagan linkages and
commonalities. “Rudra” is a Hindu god from the Vedic period later transformed into one of the aspects of the
god Shiva, a deity closely associated with meditation and yoga.
28
as core common values of those assembled. 42
The Hindu-Pagan cooperation initiated at the first WCER congress has continued
both at subsequent annual WCER meetings, and in other venues as well.43
Indian
participation in the WCER has expanded significantly beyond the three Indian delegates
mentioned previously, bringing in less bellicose Indian viewpoints that are more in tune
with the general tenor of the organization. A speech entitled “Paganism as a Metagrid for
the Future,” written by Indian scholar and politician Lokesh Chandra for the second
WCER conference in 1999, serves as a fine example. In this text, Professor Chandra
explores the philosophical and spiritual significance of the contemporary revival of
European Paganism in relation to the long history of Hinduism. Though Chandra includes
some discussion of episodes of Christian and Muslim opposition and persecution, he does
this without allowing his discourse to degenerate into the kind of Muslim-baiting and
Christian-bashing that marked the earlier contributions of Attri, Singh and Ghosh.44
Romuva Goes to India
42
The final declaration of the Congress is published on the WCER web site (http://www.wcer.org)
and also included in an appendix to the Trinkūnas-edited volume Of Gods and Holidays.
43
Most of the WCER‘s annual meetings have taken place in Vilnius and other locations in
Lithuania, but Pagan groups in other parts of Europe have also hosted the organization. The 2004 conference
was held in Athens, Greece, the 2005 meeting in Antwerp, Belgium, the 2007 conference in Riga, Latvia, and
the 2008 gathering took place in Glogow, Poland. The 2006 and 2009 meetings, which were held in India,
will be explored later in the chapter.
44
Lokesh Chandra, “Paganism as a Metagrid for the Future, a paper by Prof. Lokesh Chandra,
written for the 2nd
conference of the WCER,” published in the WCER newsletter The Oaks Issue 2, Summer
2000, available on the WCER web site, http://www.wcer.org .
29
The year 2003 saw several events which greatly deepened the relationship between
Romuva and Hinduism. First, some thirty or so members of Romuva and other Baltic
Pagan groups traveled to India in February to attend an assembly of a wide variety of
indigenous and native religion groups in Mumbai (Bombay). This meeting was called the
First International Conference of the Elders of Ancient Traditions and Cultures, organized
by the World Council of Elders of Ancient Traditions and Cultures (WCEAT), in
affiliation with an Indian-based, Hinduism-centered organization called the International
Center for Cultural Studies (ICCS), which has since shifted its headquarters to the United
States but retains a predominantly Indian and Hindu character and leadership, with a
substantial presence continuing in India.
Founded in 1993, the ICCS has organized a wide variety of conferences devoted to
fostering bonds of communication and understanding between Indian religion and spiritual
traditions of other regions.45
The purposes of the WCEAT and ICCS are indeed quite
similar to and compatible with those of the WCER, insofar as all are concerned with
establishing solidarity between indigenous and native religious traditions that have often
suffered suppression and persecution. Prior to this 2003 meeting, the ICCS had previously
sponsored conferences in South Africa, Texas, and New Zealand, which had provided
forums for sharing commonalities of myth, belief, history and ritual practices, as well as
common experiences in asserting religious rights and identities in often oppressive social
contexts, among religious groups representing African, Mayan, Maori and Hindu
traditions. The 2003 conference was more ambitious, bringing together a still larger
45
A wealth of information about the organization is available at its web site, http://www.iccsus.org/
30
variety of religious traditions from around the world, including Romuva as the first
representative of European Paganism, as a result of Trinkūnas establishing contact with
ICCS.46
The conference was organized so that each group present was not only given time
to make an address about its own history and traditions, but also to demonstrate its
religious practices for the other attendees to experience in a more than merely intellectual
manner. When a Hindu participant came upon Trinkūnas early one morning as he was
chanting a Lithuanian daina greeting the sun, he was struck by similarities to the daily
Hindu prayer delivered for the same purpose. There was a similar shock of recognition
when Hindu attendees witnessed Romuva performing an offering ritual at a fire altar.47
Trinkūnas for his part was greatly moved by the folk religiosity he saw among ordinary
Hindus, sensing a deep piety that he found more impressive than the more erudite and
philosophical speeches offered at the conference. The brilliant colors and vitality of Indian
culture also affected him. Recalling his Indian experiences some six years later, Trinkūnas
chuckled at the memory of how he experienced a temporary sense of disorientation when
he returned to Lithuania after the conference and found gray, snowy Vilnius in the depths
of Baltic winter extremely drab and dull in comparison to life in India.48
The positive relations with Hindu colleagues were further deepened at another
ICCS-sponsored meeting significantly titled the “Indo-Romuva Conference,” which took
46
Telephone interview by Michael Strmiska with Dr. Yash Patak, International Coordinator and a
co-founder of the International Centre for Cultural Studies (ICCS), June 4, 2010.
47
Ibid.
48
Interview with Trinkūnas, March 2009.
31
place at Atlantic City, New Jersey, in the USA, with the three main delegations consisting
of Jonas Trinkūnas and his wife Inija representing Lithuanian Romuva, a Latvian
delegation of Dievuri members, and Indian participants representing various sects of
Hinduism as well as Sikhism.49
A volume of the conference proceedings was later
published under the provocative title of Syncretism: An Indo-Romuva Strategy of
Integration. 50
Though none of the speeches actually lived up to the promise of blending
Baltic and Indian religion in any thorough-going “syncretism,” the various speakers all
repeatedly referred to the common original heritage of both Balts and Hindus.
In the speech which gave the conference volume its name, Indian-Canadian
delegate Shrinivas Tilak discussed syncretism as the manner in which religions adapt to
changing social and cultural conditions without losing their essential moral and
cosmological outlook, and named Baltic paganism and Hinduism as prime examples of
49
The presence of the Latvian Dievturi members at an “Indo-Romuva” conference is a good
example of the close and sympathetic relations that pertain between Lithuanian Romuva and Latvian
Dievturi, whose members often employ the broader term “Baltic Paganism” or even “Baltic Religion” to
underline their essential commonality of religious worldview. Certain key differences include Dievturi’s
interpretation of Baltic mythology in a more monotheistic and somewhat trinitarian manner, and Romuva’s
insistence on maintaining an unmodified polytheism. See Misāne, “The Traditional Latvian religion of
Dievturība,” and Strmiska, “The Music of the Past.”
50
Syncretism: An Indo-Romuva Strategy of Integration: A collection of papers presented at the Indo
Romuva cultures conference in Atlantic City, New Jersey, USA, edited by Jonas Trinkunas, Inija Trinkuniene,
Dr. Shekhar Patel, Abhimanyu Gupta, and Dr. Yashwant Pathak (Bensalem PA: International Center for
Cultural Studies, 2005).
32
such syncretism. 51
He contrasted this flexible attitude with the more rigid doctrines of the
“Semitic” (Judeo-Christian-Islamic) religions, argued that both the Vedic hymns and the
Lithuanian Dainos articulate a similar vision of underlying oneness in the universe, and
drew an etymological link between the Lithuanian word daina (traditional song, which
from a Pagan point of view is a sacred song) and the Vedic term dhena (speech expressing
deep understanding), relating both to the Indo-European root dhi/dhya (think, remember).
Shrinivas also compared the Hindu concept of karma, the causal law of each person’s
actions creating the conditions of their future existence, with humanity’s relationship to the
Lithuanian and Latvian divinity Laima, the goddess of fortune who sets men’s and
women’s fates in motion within a given range of possibilities.
Dr. Yashwant Pathak, a leading figure in the ICCS, discussed such parallels in a
still broader context, including allusions to African, Maori and Mayan traditions, to argue
that indigenous forms of religion from around the world partake of a common, ancient
heritage.52
Inija Trinkūnienė provided a very detailed presentation and analysis of Romuva
rituals and beliefs, centering on the fire ritual which had so captivated Hindu colleagues at
the World Council of the Elders conference.53
51
Shrinivas Tilak, “Syncretism: An Indo-Romuva Strategy of Integration,” in Syncretism, pp. 49-55.
52
Yashwant Pathak, “Dharmic Traditions of the World,” in Syncretism: An Indo-Romuva Strategy
of Integration, pp. 90-95.
53
Inija Trinkūnienė, “Lithuanian Folklore as a source of Baltic religion: the fire ritual,” in
Syncretism, pp. 9-18.
33
Jonas Trinkūnas focused his presentation on drawing a parallel between the
Lithuanian term darna, which roughly translates as “harmony,” and the Hindu concept of
dharma, which possesses multiple levels of meaning from social duty to cosmic order.
Trinkūnas had already asserted this Indo-Baltic parallel in his 1999 book Of Gods and
Holidays: The Baltic Heritage, wherein he wrote, “Baltic darna morality is a very similar
concept to the Hindu Dharma—the moral core of the world.” 54
Dundzila has noted that the
equation of the two terms on the etymological level is not fully borne out by comparative
linguistic research.55
However, the parallel in meaning of the two terms, both denoting a
belief in a cosmic moral order that is inherent in the structure of the universe, and not
imposed by an omniscient, omnipotent deity, as found in the monotheistic religions of
Judaism, Christianity and Islam, is valid in a more general sense. The assertion of the
parallel is also significant for further demonstrating Trinkūnas’s desire to interpret Baltic
Pagan spirituality in Indian Hindu terms, and vice versa.
A new peak of Romuva involvement with Indian religion came in 2006, when the
WCER was held in Jaipur, India, in conjunction with the World Council of Elders of
Ancient Traditions previously mentioned. The WCER participants’ overwhelmingly
positive experience of this conference can be measured by the decision taken that from this
point onwards, the WCER would convene every third year in India, to continue the
connection with India and Hinduism. The promise was kept in 2009 with the WCER again
54
Trinkūnas, ed., Of Gods and Holidays, p. 159.
55
Dundzila, “Baltic Lithuanian Religion and Romuva,” p. 349.
34
meeting with the World Council of Elders of Ancient Traditions in Nagpur, India.56
Concluding Analysis
In traveling to India and back and developing a strong affection for Hinduism,
Jonas Trinkūnas has followed much the same spiritual path that Vydūnas first traced out
nearly a century ago, from Lithuanian folklore to Indian spirituality and back again,
leading Romuva into an ever more confident relationship with the rich religious traditions
of India. In this concluding section, some of the implications of this emerging relationship
will be briefly considered.
The relationship with Hinduism is helpful to Romuva on a number of fronts. First
of all, it enhances the prestige of Romuva, bolstering its claims to immense antiquity and
refuting the charge that it is less a revived form of ancient Baltic religion than a
repackaging of nineteenth century folklore by highlighting the ancient Indo-European
commonalities that link Lithuania to India and thus Baltic Paganism to Hinduism.
Second, the relationship to India compensates for the relatively small size of
Romuva as a religious congregation by attaching it to a massive religious community with
many hundreds of millions of followers in India and a total of more than a billion
adherents around the world. The obvious advantage of small-scale religious communities
like Romuva, Dievturi and other European Pagan movements banding together for mutual
support and protection was one of the main reasons for the establishment of the WCER,
and the further connection with Hinduism provides even greater strength and solidarity.
56
The ICCS provides an account of the 2009 conference at http://iccsus.org/iccs-nagpur-indiachapter/sanskriti-sangam-a-unique-experiment-to-realize-unity-in-diversity/
, accessed June 4, 2010.
35
The apex of Romuva’s continually expanding outreach to other religious groups
and organizations came when Jonas Trinkūnas was invited to participate in the largest
interreligious assembly on the face of the earth, the Parliament of the World’s Religions,
with 6500 participants from 80 different countries, held in Melbourne, Australia,
December 4-9, 2009.57
With Trinkūnas sharing a stage with world-famous political and
spiritual leaders from former United States President Jimmy Carter to the Tibetan Buddhist
leader, the Dalai Lama, Romuva had come a very long way from the days when it had to
disguise itself as a strictly folkloric organization. In a letter to the parliament’s organizers
later published on a parliament-related web site, Trinkūnas expressed his gratitude for the
opportunity to represent “Lithuania’s ancient, indigenous religion” to the world community
as an example of the reawakening of indigenous religions in Europe.58
There can be no
doubt that Romuva’s involvement with Hindu religious groups, first through the WCER
and then the World Council of Elders, paved the way for this momentous achievement.
A third way in which the association with Hinduism may be of assistance to
Romuva is in regards to advancing its official status as a religious organization in
Lithuania. By using its kinship with Hinduism to demonstrate the antiquity of Baltic Pagan
57
Information on the Parliament is available at http://www.parliamentofreligions.org/index.cfm,
accessed June 7, 2010.
58
Trinkūnas’s letter is quoted on pp. 76-77 in a report on the Parliament by Kusumita Pedersen,
“Interreligious Insight: the Parliament of the World’s Religions, 2009,” available at
http://ww.interreligiousinsight.org/January2010/Jan10Pedersen.pdf , accessed May 18, 2010, pp. 70-78. It is
notable that Trinkūnas avoids the terms “pagan” and “ethnic” in his letter and instead describes Lithuanian
Paganism as “indigenous,” showing the fluidity of these terms in different contexts.
36
traditions and participating in the various international forums just noted, Romuva may be
able to strengthen its case for legal recognition as a “traditional” religious community
within the current Lithuanian governmental framework. The government currently
recognizes only nine “traditional” religious communities in Lithuania: the Roman Catholic,
Greek Catholic (Uniate), Evangelical Lutheran, Evangelical Reformed, Russian Orthodox
and Old Believer forms of Christianity, along with Sunni Islam and the Rabbinical and
Karaite forms of Judaism. Such so-called “traditional” religious communities receive a
considerable degree of preferential treatment from the government, including financial
assistance for religious education and the maintenance of churches and other such religious
buildings, along with the right to perform marriages and provide religious education in
public educational institutions.59
As the law now stands, it is virtually impossible for more recently established
religious communities to obtain “traditional” status, as the law requires a religion to have
been established in Lithuania for at least 300 years to be considered “traditional,” and
Romuva was only registered with the government as an official religious community in
1992. Trinkūnas and his Romuva colleagues have argued to state authorities that they
deserve “traditional” status insofar as Romuva represents the continuation of hundreds, if
not thousands, of years of Lithuanian indigenous and folkloric religion, much of which is
59
Donatas Glodenis, “Legislation on Religion and the Challenge of Pluralism in Lithuania,”
published online, January 7th
, 2005, at http://en.religija.lt/showarticle.php?articleID=17 , accessed October
19, 2009.
37
clearly related to pre-Christian religious traditions.60
State authorities have to this point
been unreceptive to Romuva’s position, but the ancient Indo-European linkage with
Hinduism, the continuing cooperation with contemporary Hindu groups, and the further
recognition of Romuva at the Parliament of the World’s Religions, may prove of use as
further points in support of Romuva’s claims.
A fourth benefit that Romuva derives from its relationship with Hinduism is the
potential to borrow and adapt elements of Hindu religion and philosophy to add to the
religious vocabulary and ritual repertoire of modern-day Lithuanian Paganism. The only
example of such borrowing to the current time is Trinkūnas’s drawing on the Indian
dharma concept to enhance the range of meaning of the Lithuanian term darna, as
previously discussed, but this is only the tip of the iceberg, or of Lord Shiva’s glacier, to
use a more appropriately Hindu metaphor. Though Romuva is firmly rooted in Lithuanian
folklore and ethnic culture, there can be no disputing the greater range and depth of Hindu
religious literature and philosophy, owing to its much longer period of uninterrupted
development. With Baltic Paganism having been persecuted and driven underground by
the forces of European colonialism and Christianization, it has never undergone the kind of
continual development and refinement that was achievable in Hinduism. The main sacred
texts of Baltic Paganism, the Latvian dainas and the Lithuanian dainos, are comparable
only to the first phase of Indian Hindu scripture, the hymns of the Rig Veda, with nothing
to match the further stages of Hindu sacred literature and philosophy. This is no doubt part
of the reason that Vydūnas took such interest in exploring Indian philosophy.
60
Interview with Jonas Trinkūnas by Michael Strmiska in Vilnius, December 2004.
38
This raises an inherent problem which modern Baltic Pagans, as well as other
European Pagans, face in their attempts to construct or reconstruct modern religious
movements on essentially folkloric foundations, which is the inevitably restricted nature of
the source materials. Folkloric texts such as myths and folk songs undoubtedly contain
immense metaphorical richness and may be interpreted to express a mystical kinship with
nature and the universe, poignant meditations on the human life cycle, and many other
themes, but this wealth of potential meaning is only hinted, not fully expressed. If
Lithuanian Paganism is to move beyond simply reiterating the glorification of nature
inherent in the beloved folkloric traditions and the importance of preserving and
continuing these traditions as cherished expressions of ethnic or national identity; if it is to
engage in the further development of interpretation and reflection, then additional
philosophical and/or theological tools and techniques are needed beyond what is available
in the folklore itself. Hinduism offers such resources. If Romuva ever wished to travel
down this path, sophisticated, Indo-European-kindred, Hindu concepts developed over
many centuries of Indian religion and philosophy could be adapted to the Lithuanian Pagan
context, providing additional conceptual vocabulary with which to articulate further
dimensions of philosophical meaning in folkloric beliefs and practices. The same could be
done with other elements of Hindu tradition, such as ritual practices or spiritual disciplines
like yoga or meditation, as noted by Vilius Rudra Dundzila in his 1998 WCER speech.
In a 2009 interview with the author, Jonas Trinkūnas dismissed this possibility of
borrowing from Hinduism, stressing that he was less interested in the philosophical
refinements of Hinduism than the everyday religiosity of ordinary Hindus that he
39
witnessed during his visits to India, such as the worship and display of statues representing
Hindu deities, which he found extremely moving and inspiring.61
It is however possible
that future generations of Romuva believers may seek a more philosophical, less folkloric
faith, and may wish to graft Indian spiritual practices like yoga and meditation onto the
sacred oak tree of Lithuanian Paganism. In that case, the bridge from Lithuania to India,
from Paganism to Hinduism and back again, whose first stones were laid by nineteenth
century, comparative Indo-European scholars, followed by further extensions contributed
by Vydūnas, Krėvė-Mickevičius, Trinkūnas and Dundzila, may prove a spiritual
crossroads of great importance to the further development of modern-day Paganism, not
only in Lithuania, but across Europe and beyond.
61
Interview with Jonas Trinkūnas by Michael Strmiska in Vilnius, March 2009.
40
Bibliography
Andrijauskas, Antanas, “Searching for Lithuanian Identity Between East West,” in Aida Savicka (ed.),
Lithuanian Identity and Values (Lithuanian Philosophical Studies, Volume V), Cultural Heritage
and Contemporary Change, Series IVA, Eastern and Central Europe, Volume XXXI. (Washington,
DC: The Council for Research and Values and Philosophy, 2008), accessed October 17, 2009, at
http://www.crvp.org/book/Series04/IVA-31/chapter-4.htm .
Attri, Surinder Paul, “Hitting the Basackwards Pyramid of Islam and Christianity,” in 7th
World Congress
of Ethnic Religions, Athens 2004 Hellas, Conference Proceedings (pamphlet), (Athens: Supreme
Council for the Ancient Hellenic Religion, 2004).
Bagdonavicius, Vaclovas, “Vydunas: The Essential Features of his Philosophy,” in Jūrate Baranova (ed.),
Lithuanian Philosophy: Persons and Ideas (Lithuanian Philosophical Studies, Volume II),
Cultural Heritage and Contemporary Change, Series IVA, Eastern and Central Europe, Volume
XVII. (Washington, DC: The Council for Research and Values and Philosophy, 2000), accessed
October 12, 2009 at http://www.crvp.org/book/Series04/IVA-17/chapter_vii.htm .
Baldi, Philip, An Introduction to the Indo-European Languages (Carbondale, IL: Southern Illinois University
Press, 1983),
Balys, Jonas, Lietuvių kalendorinės šventės (Vilnius, Mintis, 1993).
Beresnevičius, Gintaras, Baltų Religionės Reformos (Baltic Religious Reforms) (Vilnius: Taura, 1995).
_______. “Lithuanian Mythology,”in Jūrate Baranova (ed.), Lithuanian Philosophy: Persons and Ideas
(Lithuanian Philosophical Studies, Volume II), Cultural Heritage and Contemporary Change,
Series IVA, Eastern and Central Europe, Volume XVII. (Washington, DC: The Council for
Research and Values and Philosophy, 2000), accessed October 18, 2009, at
http://www.crvp.org/book/Series04/IVA-17/chapter_iv.htm .
Bhattacharji, Sukumari, The Indian Theogony (Chambersburg, PA: Anima Publications, 1988 [1970]).
Chandra, Lokesh, “Paganism as a Metagrid for the Future, a paper by Prof. Lokesh Chandra, written for
the 2nd
conference of the WCER,” published in the WCER newsletter The Oaks Issue 2, Summer
2000, available online at http://www.wcer.org .
Chatterji, Sunitri Kumar, Balts and Aryans in their Indo-European Background, (Simla: Indian Institute of
Advanced Study, 1968).
Dundzila, Vilius Rudra, “Baltic Lithuanian Religion and Romuva,” in Tyr: Myth-Culture-Tradition 3
(2007-8).
Dundulienė, Pranė, Lietuvių šventės-Tradicijos, papročiai, apeigos (Vilnius: Mokslo ir enciklopedijų,
2005), excerpts translated into English as “Ancient Lithuanian Mythology and Religion,”
accessed June 4, 2010 at http://covenantofrhiannon.org/lith.htm .
______. Senovės lietuvių mitologija ir religija (Vilnius: Mokslas, 1990).
Koenraad Elst, Decolonizing the Hindu Mind: Ideological Development of Hindu Revivalism (New Delhi:
Rupa, 2005).
41
Fedotov, George P., The Russian Religious Mind: Kievan Christianity, the Tenth to the Thirteenth Century
(New York: Harper, 1960).
Gimbutas (Gimbutienė), Marija, The Balts (London: Thames and Hudson, 1963).
______. Goddesses and Gods of Old Europe (Berkeley: University of California, 1982).
______. The Language of the Goddess (Berkeley: University of California, 1991).
______. The Kurgan Culture and the Indo-Europeanization of Europe, Selected articles from 1952-1993,
Journal of Indo-European Studies Monograph No. 18, edited by Miriam Robbins Dexter and
Karlene Jones-Bley (Washington, D.C.: Institute for the Study of Man, 1997).
______. The Living Goddesses, edited and supplemented by Miriam Robbins Dexter (Berkeley: University
of California, 2001).
Glodenis, Donatas, “Legislation on Religion and the Challenge of Pluralism in Lithunia,” accessed October
19, 2009, at http://en.religija.lt/showarticle.php?articleID=17 .
Greimas, Algirdas, Of Gods and Men: Studies in Lithuanian Mythology, translated by Milda Newman
(Bloomington: Indiania of University Press, 1992).
Jaffrelot, Christopher, The Hindu Nationalist Movement in India (New York: Columbia University Press,
1996).
Kūlgrinda (folk music ensemble), Prūsų Giesmės (Prussian Chants) (music CD) (Vilnius: Dangus
Productions, 2005), available online at http://www.dangus.net .
Kuncevičius, Abinas, “Lithuanian Prehistory,” in Zugmantas Kiaupa, Jūrate Kiaupienė, and Albinas
Kuncevičius (eds), The History of Lithuanian Before 1795 (Vilnius: Lithuanian Institute of
History, 2000).
Lithuanian Classic Literature Anthology, “Vinčas Krėvė 1882-1954,” (Vilnius: Institute of Lithuanian
Scientific Society/Mokslininkų sąjungos institutes, 1999-2009), accessed May 26, 2010 at
http://antologija.lt/texts/32/autor.html .
Misāne, Agita, “The Traditional Latvian religion of Dievturība in the Discourse of Latvian Nationalism,”
Religious Minorities in Latvia 4, 2 (2000).
Misiunas, Ronald J. and Taagepera, Rein, The Baltic States-Years of Dependence, 1940-1980 (Berkeley
and Los Angeles: University of California, 1983).
Pathak, Yashwant, “Dharmic Traditions of the World,” in Trinkūnas, Jonas, et al (eds), Syncretism: An
Indo-Romuva Strategy of Integration, pp. 90-95.
Pedersen, Kusumita, “Interreligious Insight: the Parliament of the World’s Religions, 2009,” accessed May
18, 2010, at http://ww.interreligiousinsight.org/January2010/Jan10Pedersen.pdf .
Puhvel, Jaan, “Baltic and Slavic Myth,” in Puhvel, Comparative Mythology (Baltimore: Johns Hopkins
University, 1987).
______. “Indo-European Structure of the Baltic Pantheon,” in Gerald Larson (ed.), Myth in Indo-European
Antiquity (Berkeley: University of California Press, 1974).
42
Rauch, George von, The Baltic States-The Years of Independence, Estonia, Latvia, Lithuania 1917-1940,
translated by Gerald Onn (Berkeley and Los Angeles: University of California, 1974), p. 225;
Singh, Rajinder, “Survival of Pagan Faith,” in 7th
World Congress of Ethnic Religions, Athens 2004 Hellas,
Conference Proceedings (pamphlet), (Athens: Supreme Council for the Ancient Hellenic Religion,
2004).
Straižys, Vytautas and Klimka, Libertas, “The Cosmology of the Ancient Balts,” Archaeo-Astronomy,
supplement to Journal for the History of Astronomy, no. 22, supplement to vol. 28 (1997).
Strmiska, Michael, “The Music of the Past in Modern Baltic Paganism,” Nova Religio: The Journal of
Alternative and Emergent Religions 8, 3 (2005).
Strmiska, Michael and Dundzila, Vilius Rudra, “Romuva: Lithuanian Paganism in Lithuania and America,”
in Michael Strmiska (ed.), Modern Paganism in World Cultures: Comparative Perspectives (Denver and
Santa Barbara: ABC-CLIO, 2005).
______. “Eastern Religions in Eastern Europe,” paper presented at the American Academy of Religion
conference in Montréal, Québec, Canada, November 7-10, 2009.
______. “Turning to the East: The Influence of Eastern Religions on New Religious Movements in
Lithuania,” paper presented at the Association for the Advancement of Baltic Studies annual conference in
Seattle, Washington, USA, April 22-24, 2010.
Tilak, Shrinivas, “Syncretism: An Indo-Romuva Strategy of Integration,” in Trinkūnas, Jonas, et al (eds),
Syncretism.
Trinkūnas, Jonas (ed.), Of Gods and Holidays: The Baltic Heritage (Vilnius: Tverme, 1999).
Trinkūnas, Jonas, “Revival of the ancient Baltic religions,” in Trinkūnas, Jonas, Trinkūnienė, Inija, Patel,
Shekhar, Pathak, Yashwant, and Gupta, Abhimanyu (eds), Syncretism: An Indo-Romuva Strategy
of Integration: A collection of papers presented at the Indo-Romuva cultures conference in
Atlantic City, New Jersey, USA (Bensalem PA: International Center for Cultural Studies, 2005).
Trinkūnienė, Inija, “Lithuanian Folklore as a source of Baltic religion: the fire ritual,” in Trinkūnas, Jonas,
et al, (eds) Syncretism: An Indo-Romuva Strategy of Integration: A collection of papers presented
at the Indo-Romuva cultures conference in Atlantic City, New Jersey, USA (Bensalem PA:
International Center for Cultural Studies, 2005).
Usačiovaitė, Elvyra, “Customs of the Ancient Prussians in German,” in Karlene Jones-Bley and Martin E.
Huld (eds) The Indo-Europeanization of Northern Europe, Papers Presented at the International
Conference held at the University of Vilnius, September 1-7, 1994 (Washington, D.C.: Institute for
the Study of Man, 1996).
Vėlius, Norbertas, Sėnoves baltųpasaulėžiūra (Vilnius: Mintis 1983), translated into English as The WorldOutlook
of the Ancient Balts (Vilnius: Mintis, 1989).
York, Michael, “Pan-Baltic Identity and Religio-Cultural Expression in Contemporary Lithuania,” in
Robert Towler (ed.), New Religions and the New Europe (Aarhus: Aaurhus University Press,
1995).
43
Zalatorius, Albertas, “The Beginning of the Twentieth Century: Literature at the Turning Point,” translated
by Rita Dapkutė, in Vytautas Kubilius, (ed.), Lithuanian Literature (Vilnius, Institute of
Lithuanian Literature and Folklore/Vaga, 1997).