[4] Romuva primarily exists in Lithuania but there are also congregations of adherents in Australia, Canada, Russia, the United States,[5] and England.

[10] The terms Romuva, Romovė, and Ruomuva came from medieval written sources in East Prussia mentioning the pagan Baltic temple Romowe.

[16] The Annals of Quedlinburg mention a missionary, Bruno of Querfurt, who was killed along with 18 men by Yotvingians while attempting to convert the pagans in the area of Lithuania and Prussia in 1009 CE.

[29][31] For Užgavėnės, people in Samogitia may dress in costumes including masks and burn an idol of an old lady, called Morė or Giltine, goddess of death.

[32] Vydūnas saw Christianity as foreign to Lithuanians, and instead he brought his attention to what he saw as the spiritual vision of the adherents of the traditional Baltic religion.

He ascribed to this a sense of awe in their cosmology, as they saw the universe as a great mystery, and respect for every living being as well as the earth in their morality, as they saw the whole world and every individual as a symbol of life as a whole.

The main problem was that the first movements were based on limited folklore sources and influenced by Far Eastern traditions such as Hinduism and Buddhism.

Due to the nationalist nature of Romuva, the faith was suppressed during the Soviet occupation and many practitioners were executed or deported to forced labor camps in Siberia.

After the members were released and returned to Lithuania around 1960, some of these practitioners, along with Jonas Trinkūnas, formed the Vilnius Ethnological Ramuva and began organizing public celebrations of traditional Lithuanian religious holidays, starting with Rasa in 1967.

[35] By 1988, when the power of the Soviet Union was waning and Lithuanian independence was on the horizon, Romuva groups began reorganizing in the Baltic nations and practicing their religion in the open.

Under the auspices of the Law on Religious Communities and Associations which was passed in Lithuania in 1995, Romuva gained recognition as a "non-traditional" religion.

[36] His wife Inija Trinkūnienė was chosen as the new krivė (high priestess) and her ordination was held on 31 May 2015, in Vilnius on the Gediminas Hill.

[39] Romuva sued Lithuania in the European Court of Human Rights and won an unanimous decision in June 2021 that the Seimas did not remain "neutral and impartial in exercising their regulatory powers".

Participants wash their hands and face before approaching the aukuras, and then they sing dainos or ritual hymns as the fire is lit.

As a recognised figure of authority in his or her community, the priest must have the proper skills and knowledge he or she needs to conduct religious ceremonies to honour the Gods.

The linguistic similarity between darna and dharma is likely a coincidence – some scholars say the two do not necessarily share an etymology, while others point to a common Indo-European connection.

[42] Jonas Trinkūnas, a leading founder and priest of modern-day Romuva, performed marriages in the same manner as Hindu Vedic weddings.

[44] Ašvieniai, depicted as žirgeliai or little horses, are common motifs on Lithuanian rooftops,[44] Romuva and Hindu groups have come together on numerous occasions to share prayers and participate in dialogue.