Quando in un bosco ne percepisci la bellezza e diventi tutt'uno con il bosco, allora, intuitivamente, sei in armonia e in pace con le Dee e con gli Dei. Essi sono parte della nostra vera natura, la nostra Natura Profonda, e quando siamo separati dalla nostra vera natura, viviamo nella paura. Percepire questa normalità vuol dire dare un senso reale al vivere che è insito in tutte le cose.

Intraprendere la Via Romana al Divino significa iniziare un percorso di risveglio: praticando l'attenzione e la consapevolezza continua ci incamminiamo lungo una strada sapendo che ciò che conta è il cammino per sè più che la destinazione.

When you, entering a forest, perceive the beauty of the forest and you feel to be in a complete harmony with it, then, intuitively, you are in peace with the Deities. They are an essential part of our real nature, our Deep Nature, and when we are separated by our real nature we live in the fear. Perceiving such normality means giving a real sense to our lives.

Undertaking the Roman Via to the Deities implies a path to awakening: with the practice of continuing consciousness and awareness we undertake our walking knowing that taking the path is more important than the destination itself.

martedì 6 dicembre 2011

Roman Medicine - 1

Roman Medicine is a very complex issue and deeply studied: its complexity however derives by different interrelated problematic dimensions. Medicine was not only a technical or scientific (or pseudo-scientific according to some researchers and scholars) topic (see for example the rather advanced methodologies and practices Romans adopted in surgery): medicine implied a deep knowledge of Nature, its cycles and manifestations in a very broad sense (i.e. with regards to the sphere of the plants' and trees' world) and the involvement of Divine Forces.

Here is not possible analyze in detail this issue and I will suggest in the future some specific books devote to this. Now I'd like to highlight just a few interesting expressions of the Divine presence in the Roman Medicine. 

In the incantamenta, the doctor invokes Mother Earth so that She will give power to the herbs he needs to prepare his medical remedies. Then he invokes the herbs so that they let him pick up them confirming that he obtained the permission to collect them by Who created them. He invokes the herbs so that they will produce the positive effects he needs. If everything has gone well with positive results, the doctor will thank  per nomen Eius qui uos iussit nascier (in the name of who has created you).

In an interesting book titled  "La Preghiera Romana (the Roman Prayer)" by G.B. Pighi (in italian) are cited some beautiful invocations:

Herba uettonica, quae prima inuenta est ab Scolapio, his precibus adesto, peto; magna herbarum pmnium diceris per Hunc, qui te iussit creari et remediis plurimi adesse.

"Betony, who first was discovered by Aesculapius, I pray, may you attend these prayers; of all the herbs will you be called great for this, that he has command you to be created and many remedies to offer.

Herba eriphia, ut adsis me rogante et cum gaudio uirtus tua praesto sit et ea omnia persanes quae Scolapius aut Chiron centauros magister medicinae da te adinuenit.

"Herb Eriphia, come to my begging and may your glad powers be close at hand, and by her, who Aesculapius or else the centaur Chiron, the great doctor of medicine, discovered in you, will all be most healthy."

Sancta herba chrysocanthos, per Scolapium, herbarum inuentorem, te rogo, ut uenias huc ad me hilaris cum effectu magno et praestes quae a te fidius posco.

"Holy herb Chrysocanthus, among the herbs discovered by Asculapius, I ask that you may come cheerfully hither to me, with great effect, and excel in what I ask of you in good faith.
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