Paganism

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Paganism (from Latin paganus, meaning "country dweller, rustic") is a term which, from a Western perspective, has come to connote a broad set of spiritual or cultic practices or beliefs of any folk religion, and of historical and contemporary polytheistic religions in particular.

The term can be defined broadly, to encompass the faith traditions outside the Abrahamic monotheistic group of Judaism, Christianity, and Islam. More narrow definitions will not include any of the world religions and restrict the term to local or rural currents not organized as civil religions. Characteristic of pagan traditions is the absence of proselytism and the presence of a living mythology which explains religious practice.[1]

Historically speaking, "pagan" peoples, the peoples of the various Indo-European tribes and cultures in Europe, did not have a special word that designated their "religious beliefs"- their religions were not things apart from their everyday cultural life and experience, but perfectly integrated into every cultural event and institution. A pre-Christian European pagan would likely not have understood the question "what religion are you?" Like most indigenous peoples with organic religious traditions, the original European "pagans" would not have had labels or names specifically for the beliefs and practices of their people. By way of comparison example, American Indians had no formal "name" for their religion; they just had "their people's beliefs". It wasn't until the rise of Christianity that a "term" or a designation was needed to categorize people as "Christian" or "Pagan".

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Neo-Paganism

Neo-Paganism means "new paganism" and refers to modern recensions or reconstructions of older pagan religions, or to modern constructs like Wicca that may not be based much in the facts of the pagan past, but which claim to be in the "spirit" of the old pagan worldviews or beliefs. Most people associate all new pagan religions with the New Age metaphysical movements, but this is an over-simplification, even if it does hold true often. As much as many wiccans and neo-pagans may claim to be "in the same spirit" as the old pagan religious world, the modernistic and monotheistic influences on the New Age, and on much of Wicca makes this claim quite debatable. The members of the various modern neo-pagan religions and movements often use the term "pagan" to refer to themselves, in an attempt to differentiate themselves from Christians or other mainstream religions, and to count themselves as heirs of the non-Christian and pre-Christian religious traditions of the western world. Insofar as they worship actual Gods and Goddesses that were worshipped in pre-Christian times, and insofar as they make an honest attempt to distance themselves from the various features of the Christian or Judeo-Christian worldview, they have a legitimate right to the title.

Notes

  1. "And it Harms No-one", A Pagan Manifesto, Janet Farrar & Gavin Bone, 1998.[1]

Bibliography

  • Alain de Benoist, On Being A Pagan (Atlanta: Ultra, 2004).
  • Collin Cleary, Summoning the Gods (San Francisco: Counter-Currents Publishing, 2011).
  • Collin Cleary, What is a Rune? and other essays (San Francisco: Counter-Currents Publishing, 2012).
  • Savitri Devi, The Lightning and the Sun (San Francisco: Counter-Currents Publishing, 2013).
  • Mircea Eliade, Myths, Dreams and Mysteries: the Encounter between Contemporary Faiths and Archaic Realities (New York & Evanston: Harper & Row, 1975).
  • Mircea Eliade, The Myth of the Eternal Return (Princeton: Princeton University Press, 2005).
  • Mircea Eliade, The Sacred and the Profane: The Nature of Religion (Orlando: Harcourt, 1987).
  • Mircea Eliade, The Quest: History and Meaning in Religion (Chicago: University of Chicago Press, 1984).
  • Julius Evola, The Path of Cinnabar (London: Integral Tradition Publishing, 2009).
  • Julius Evola, Revolt Against the Modern World: Politics, Religion and Social Order in the Kali Yuga (Rochester: Inner Traditions, 1995).
  • Guillaume Faye, Archeofuturism: European Visions of the Post-Catastrophic Age (London: Arktos Media, 2010).
  • Guillaume Faye, Why We Fight: Manifesto for the European Resistance (London: Arktos Media, 2011).
  • Hans F.K. Günther, The Religious Attitudes of the Indo-Europeans (Uckfield, Sussex, England: Historical Review Press, 2001).
  • Alexander Jacob, De Naturae Natura: A Study of Idealistic Conceptions of Nature and the Unconscious (London: Arktos, 2011).
  • Ludwig Klages, The Biocentric Worldview, tanslated & introduced by Joseph Pryce (London: Arktos, 2013).
  • Pierre Krebs, Fighting for the Essence (London: Arktos Media, 2012).
  • Ron McVan, Creed of Iron (CreateSpace Independent Publishing Platform, 2012).
  • Joshua Buckley & Michael Moynihan (eds.), TYR: Myth, Culture, Tradition, vols. 1-3 (Atlanta: Ultra, 2002–2008).
  • Michael O’Meara, New Culture, New Right: Anti-Liberalism in Postmodern Europe, Second Edition (London: Arktos, 2013).
  • Christopher A. Plaisance, Ben McGarr, & Vincent Rex Soden (eds.), The Journal of Contemporary Heathen Thought, Vol. 1 (CreateSpace Independent Publishing Platform, 2010).
  • Tomislav Sunic, Postmortem Report: Cultural Examinations from Postmodernity - Collected Essays (Shamley Green, UK: The Paligenesis Project, 2010).
  • Gwendolyn Taunton, Kratos: The Hellenic Tradition (Australia: Numen Books, 2013).
  • Gwendolyn Taunton (ed.), Mimir - Journal of North European Traditions (Australia: Numen Books, 2012).
  • Gwendolyn Taunton, Northern Traditions (Australia: Numen Books, 2011).

See also

External links

Part of this article consists of modified text from Wikipedia, and the article is therefore licensed under GFDL.
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