5
" Magic is a convenient word for a whole collection of techniques, all of which involve the mind. In this case, we might conceive of these techniques as including the mobilization of confidence, will, and emotion brought about by the recognition of necessity; the use of imaginative faculties, particularly the ability to visualize, in order to begin to understand how other beings function in nature so we can use this knowledge to achieve necessary ends. "
― Margot Adler , Drawing Down the Moon: Witches, Druids, Goddess-Worshippers, and Other Pagans in America
8
" Sarah Pomeroy, in her careful study, Goddesses, Whores, Wives, and Slaves, "
― Margot Adler , Drawing Down the Moon: Witches, Druids, Goddess-Worshippers, and Other Pagans in America
9
" 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
10
" 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
