L’Aldilà Celtico : La Reincarnazione presso i Celti e le sue contraddizioni

La cultura celtica affascina da sempre per i suoi molteplici aspetti spesso poco noti a causa delle scarse fonti attribuibili, tra l’altro, esclusivamente a studiosi latini. Tra le tante sfaccettature in questo articolo si vuole approfondire il tema dell’aldilà celtico, dell’immortalità dell’anima e della reincarnazione. Cesare, nel suo De Bello Gallico, sosteneva che “il punto essenziale della dottrina druidica è quello di credere nell’immortalità dell’anima” e aggiungeva che i Druidi “insegnano che dopo la morte essa passa in altri corpi” in una sorta di “trasmigrazione”.

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The Reincarnation or Afterlife? Celts culture

Celts culture has always fascinated for its many aspects, often little known due to the scarce literature sources attributable exclusively to Latin scholars. In this paper we want to deepen the theme of the Celtic life after death, the immortality of the soul and reincarnation. Caesar, in his De Bello Gallico, argued that “the essential point of the Druidic doctrine is to believe in the immortality of the soul” and added that the Druids “teach that after death it passes into other bodies” in a sort of ” soul transmigration“. Pomponio Mela, in the oldest geographical work of Latin literature, De Chorographia, reiterated this concept: “the only dogma that they [the Druids] taught publicly is the immortality of the soul and the existence of another life“. Diodorus Siculus, in his Historical, took up this theme again, combining the Druid doctrine with the Pythagorean one  “… among the Gauls the dogma of Pythagoras prevailed according to which it is a fact that the souls of men are immortal and that after a certain number of years some come back to life entering another body …“.

In reality this idea is not completely correct.

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The Bards and the Techniques of the Ecstasy

di Andrea Romanazzi

When we speaks about Bards, immediately comes to mind the training for becoming Druids. Many people does not give too much importance to this figure as only a “passage” of degree. It’s really like this?

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SHAMANISM AND DRUIDRY: A SINGLE PATH

The Gwersu, from the Bardician to Druid paths, are talking about the relationship between shamanism and Druidry. Often we can read about “Upper World”, “Inner World” and “Middle World”. Is so clear that non-Ordinary Reality in present and important in the neo druidic vision. Because my personal practice in a druidry is strongly correlated to shamanism, I wanted to better understand the trait d’union betweenthese two paths.

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Druidismo e Sciamanesimo, un percorso in Comune

di Andrea Romanazzi

All’interno del percorso dell’OBOD, l’Ordine dei Bardi, Ovati e Druidi, fin dal grado bardico, si parla di sciamanesimo in relazione al percorso druidico, una sorta di filo conduttore che, attraverso i vari gradi, appare durante tutto il lavoro. Si parla spesso di “Mondi Superiori”, “Mondi Inferiori” e “Mondi di Mezzo” in una chiara visione sciamanica e neo sciamanica della Realtà non Ordinaria. In tale ottica ho così voluto così approfondire questo legame, ovvero capire se esiste uno sciamanesimo celtico-druidico e se il Druido può essere considerato davvero uno sciamano.

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Druidism and Female

di Andrea Romanazzi

Modern Druidism was born in 1700 with the contribution of William Blake and of Masonic and Rotarian culture, as well as with a renewed interest in the history of ancient origins and English antiquarian art.  Were an english antiquarian, John Aubrey, and later a Lincolnshire doctor, William Stukeley, to define the archetype of the Druid, a man, often depleted as an old sage, with a cape cap, a stick, a short tunic and a long white beard.

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