Neo Paganism Quotes

“Understanding the physiological and neurological features of spiritual experiences should not be interpreted as an attempt to discredit their reality or explain them away. Rather, it demonstrates their physical existence as a fundamental, shared part of human nature. Spiritual experiences cannot be considered irrational, since we have seen that, given their physiological basis, experiencers' descriptions of them are perfectly rational... All human perceptions of material reality can ultimately be documented as chemical reactions in our neurobiology; all our sensations, thoughts, and memories are ultimately reducible to chemistry, yet we feel no need to deny the existence of the material world; it is not less real because our perceptions of it are biologically based... It is not rational to assume that the spiritual reality of core experiences is any less real than the more scientifically documentable material reality.”
― Sabina Magliocco, Witching Culture: Folklore and Neo-Paganism in America

“We need to embrace our anger. By that I mean, we want to recognize the sacredness of anger. Many deities from all around the world depict 'anger' in a sacred way. Kali, The Morrigan, Hades, Set, Mars, Minerva, Lugh, Thor, Vulcan, Odin, and Fion Mac Cumhail are all deities that express a divine kind of anger. They are the avengers, hunters, protectors, and warriors; Gods and Goddesses of death and slaughter.”
― Laurence Galian, Beyond Duality: The Art of Transcendence

“I have noticed that many intellectuals turn themselves off the instant they are confronted with the words witchcraft, magic, occultism, and religion, as if such ideas exert a dangerous power that might weaken their rational faculties. Yet many of these people maintain a generous openness about visionaries, poets, and artists, some of whom may be quite mad according to “rational” standards. They are fascinated by people of diverse professions and lifestyles who have historical ties with, let us say, the Transcendentalists or the Surrealists, as long as the word occult is not mentioned. If Neo-Paganism were presented as an intellectual and artistic movement whose adherents have new perceptions of the nature of reality, the place of whose adherents have new perceptions of the nature of reality, the place of sexuality, and the meaning of community, academics would flock to study it. Political philosophers would write articles on the Neo-Pagans’ sense of wonder and the minority vision they represent. Literary critics would compare the poetic images in the small magazines published and distributed by the groups with images in the writings of Blake and Whitman. Jungian psychologists would rush to study the Neo-Pagans’ use of ancient archetypes and their love of the classics and ancient lore.
But words like witch and pagan do not rest easily in the mind or on the tongue. Although reporting on Paganism and Wicca has improved in the last decade, pop journalists often still present a Neo-Paganism composed of strange characters and weird rites.”
― Margot Adler, Drawing Down the Moon: Witches, Druids, Goddess-Worshippers, and Other Pagans in America

“I have noticed that many intellectuals turn themselves off the instant they are
confronted with the words witchcraft, magic, occultism, and religion, as if such
ideas exert a dangerous power that might weaken their rational faculties. Yet
many of these people maintain a generous openness about visionaries, poets, and
artists, some of whom may be quite mad according to “rational” standards. They
are fascinated by people of diverse professions and lifestyles who have historical
ties with, let us say, the Transcendentalists or the Surrealists, as long as the word
occult is not mentioned.
If Neo-Paganism were presented as an intellectual and artistic movement
whose adherents have new perceptions of the nature of reality, the place of
whose adherents have new perceptions of the nature of reality, the place of
sexuality, and the meaning of community, academics would flock to study it.
Political philosophers would write articles on the Neo-Pagans’ sense of wonder
and the minority vision they represent. Literary critics would compare the poetic
images in the small magazines published and distributed by the groups with
images in the writings of Blake and Whitman. Jungian psychologists would rush
to study the Neo-Pagans’ use of ancient archetypes and their love of the classics
and ancient lore.
But words like witch and pagan do not rest easily in the mind or on the
tongue. Although reporting on Paganism and Wicca has improved in the last
decade, pop journalists often still present a Neo-Paganism composed of strange
characters and weird rites”
― Margot Adler, Drawing Down the Moon: Witches, Druids, Goddess-Worshippers, and Other Pagans in America