14 Quotes Tagged: paganism

Los unos están desarmados y los otros, como van armados, vencen. Entonces, Dios no tenía por qué pelear en persona en favor de los no aguerridos, pues la ley manda que hay que salir salvos de las guerras luchando varonilmente, y no rezando. Porque tampoco se recogen cosechas rezando, sino cultivando la tierra, ni se está sano descuidando la salud. Los malos gobiernan por la cobardía de los gobernados, pues eso es lo justo, y no lo contrario.

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Christian morality (so called) has all the characters of a reaction; it is, in great part, a protest against Paganism. Its ideal is negative rather than positive; passive rather than action; innocence rather than Nobleness; Abstinence from Evil, rather than energetic Pursuit of Good: in its precepts (as has been well said) 'thou shalt not' predominates unduly over 'thou shalt.

A spiritual organization with a hierarchical structure can convey only the consciousness of estrangement, regardless of what teachings or deep inspirations are at its root.The structure itself reinforces the idea that some people are inherently more worthy than others.

The Judeo-Christian heritage has left us with the view of a universe composed of warring opposites, which are valued as either good or evil. They cannot coexist. A valuable insight of Witchcraft, shared by many earth-based religions, is that polarities are in balance, not at war.

Rather than seeing a contest between druid and Christian, I see a kinship between stone chapel and stone circle. One encloses and protects the spirit; the other exposes it and joins it with the elements.

The portraits, of more historical than artistic interest, had gone; and tapestry, full of the blue and bronze of peacocks, fell over the doors, and shut out all history and activity untouched with beauty and peace; and now when I looked at my Crevelli and pondered on the rose in the hand of the Virgin, wherein the form was so delicate and precise that it seemed more like a thought than a flower, or at the grey dawn and rapturous faces of my Francesca, I knew all a Christian's ecstasy without his slavery to rule and custom; when I pondered over the antique bronze gods and goddesses, which I had mortgaged my house to buy, I had all a pagan's delight in various beauty and without his terror at sleepless destiny and his labour with many sacrifices; and I had only to go to my bookshelf, where every book was bound in leather, stamped with intricate ornament, and of a carefully chosen colour: Shakespeare in the orange of the glory of the world, Dante in the dull red of his anger, Milton in the blue grey of his formal calm; and I could experience what I would of human passions without their bitterness and without satiety. I had gathered about me all gods because I believed in none, and experienced every pleasure because I gave myself to none, but held myself apart, individual, indissoluble, a mirror of polished steel: I looked in the triumph of this imagination at the birds of Hera, glowing in the firelight as though they were wrought of jewels; and to my mind, for which symbolism was a necessity, they seemed the doorkeepers of my world, shutting out all that was not of as affluent a beauty as their own; and for a moment I thought as I had thought in so many other moments, that it was possible to rob life of every bitterness except the bitterness of death; and then a thought which had followed this thought, time after time, filled me with a passionate sorrow.

Beware of organizations that proclaim their devotion to the light without embracing, bowing to the dark; for when they idealize half the world they must devalue the rest.

There are those who are unarmed. But who has weapons, fights. There is no God who fights for those who are not in arms. The law requires that victory in war is to the brave, not to those who pray. It is just that the cowardly are dominated by the wicked.

"The failure of Hellenism has been, largely, a matter of organization. Rome never tried to impose any sort of worship upon the countries it conquered and civilized; in fact, quite the contrary, Rome was eclectic. All religions were given an equal opportunity and even Isis — after some resistance — was worshipped at Rome. As a result we have a hundred important gods and a dozen mysteries. Certain rites are — or were — supported by the state because they involved the genius of Rome. But no attempt was ever made to coordinate the worship of Zeus on the Capitol with, let us say, the Vestals who kept the sacred fire in the old forum. As time passed our rites became, and one must admit it bluntly, merely form, a reassuring reminder of the great age of the city, a token gesture to the old gods who were thought to have founded and guided Rome from a village by the Tiber to world empire. Yet from the beginning, there were always those who mocked. A senator of the old Republic once asked an auger how he was able to get through a ceremony of divination without laughing. I am not so light-minded, though I concede that many of our rites have lost their meaning over the centuries; witness those temples at Rome where certain verses learned by rote are chanted year in and year out, yet no one, including the priests, knows what they mean, for they are in the early language of the Etruscans, long since forgotten.

As the religious forms of the state became more and more rigid and perfunctory, the people were drawn to the mystery cults, many of them Asiatic in origin. At Eleusis or in the various caves of Mithras, they were able to get a vision of what this life can be, as well as a foretaste of the one that follows. There are, then, three sorts of religious experiences. The ancient rites, which are essentially propitiatory. The mysteries, which purge the soul and allow us to glimpse eternity. And philosophy, which attempts to define not only the material world but to suggest practica