Paganism: A Sanctuary for Inner and Collective Identity

Paganism appears as a living space for the soul, where there is no dictation from higher divine authorities, and deeply personal as well as collective experiences prevail. In this state, the absence of a rigid religious framework allows for a free exploration of the emotional and cultural layers of one’s identity. It is precisely this dynamism that can ignite creative passion and the desire to rediscover timeless traditions.

The essence of paganism lies in its unique psychological diversity. It is not merely a system of rituals but a way to compensate for social and personal deficits, providing participants the opportunity to reconnect with lost threads linking them to their ancestral roots and a collective consciousness. Here, everyone finds an answer not in formulaic religious dogmas but in the depths of their inner world, which reflects a rich palette of emotions and life stories.

We conclude by noting that pagan traditions today serve not only as cultural heritage but also as a powerful source of self-expression and spiritual growth. It is a space where personal experience and collective values merge into a unified whole, opening new horizons for those seeking alternative paths to understanding life and affirming their uniqueness.

What psychological features can be associated with paganism and its cultural traditions?

Paganism, as a phenomenon, is characterized by a pronounced psychological dimension that manifests on several levels. First of all, it is viewed as a state of the soul devoid of orientation toward a single supreme authority or God. For example, one source states:
"Paganism is very psychological in the sense that it is a state of the soul without God" (source: link ).

This declaration emphasizes that one of the key psychological aspects of paganism is its inner, subjective nature, where personal and collective experiences play a decisive role. In this context, paganism is not so much connected with a set of rituals as it is a reflection of deeply rooted emotional and cultural characteristics that influence one’s worldview and self-perception.

Additionally, another author points out that paganism "suffers from psychological tendencies"—meaning it is saturated with internal experiences and notable for its multiplicity, as it is not limited to standard individual psychologism but penetrates the deepest layers of consciousness:
"Paganism by its nature suffers from psychological tendencies; it is precisely this property that makes it inevitably multifaceted. It is not that normal 'psychologism' associated with individuality..." (source: link ).

Furthermore, pagan traditions often serve a compensatory function. In neopagan subculture, as noted in one source, the psychological motivation for participation may be connected with the need to compensate for personal or social deficits:
"The psychological motivation for participation is usually linked, first of all, with a compensatory function. In the neopagan subculture, there can be social deprives as well as unfulfilled leaders..." (source: link ).

This dynamic indicates that paganism provides a space for the formation of identity, the fulfillment of collectivist needs, and creative self-expression through the exploration and reconstruction of cultural traditions. Moreover, within certain theoretical frameworks—especially applicable in the Russian context—the pagan element manifests through a specific "familial mentality." As noted:
"A more correct view on this issue seems to be that of Fedotov, who also observed the peculiarity of the Russian religious-psychological type influenced by the pagan element, but interpreted it differently than Florovsky. For Fedotov, the most characteristic aspects of Russian paganism were not solar cults, but familial cults..." (source: link ).

Thus, the psychological characteristics associated with paganism and its cultural traditions include a distinct state of the soul, different from traditional religious experience with its focus on inner emotions, a rich diversity of psychological manifestations, and a compensatory function for those seeking answers in alternative worldviews to address their social or personal needs.

Supporting citation(s):
"Paganism is very psychological in the sense that it is a state of the soul without God" (source: link )
"Paganism by its nature suffers from psychological tendencies; it is precisely this property that makes it inevitably multifaceted. It is not that normal 'psychologism' associated with individuality..." (source: link )
"The psychological motivation for participation is usually linked, first of all, with a compensatory function. In the neopagan subculture, there can be social deprives as well as unfulfilled leaders..." (source: link )
"A more correct view on this issue seems to be that of Fedotov, who also observed the peculiarity of the Russian religious-psychological type influenced by the pagan element, but interpreted it differently than Florovsky. For Fedotov, the most characteristic aspects of Russian paganism were not solar cults, but familial cults..." (source: link )