Later, in the Renaissance, rediscovery of texts from the ancient world led to renewed interest in such human-focused concerns, as well as in pagan mythology, producing a new kind of pagan humanism. Myths became popular subjects of literature, sculpture, painting, and other forms of art. The old gods also appeared in allegorical form in scholarly and early scientific texts. For example, the goddess Isis with her veil became a symbol for nature and the unveiling of its secrets through philosophical or alchemical investigation. This revival of pagan motifs was in most cases integrated without challenging the dominance of Christianity. Although there were exceptions, Renaissance humanists remained largely Christian while employing pagan imagery toward human-focused ends.
Contemporary Humanistic Paganism has much in common with its Greek and Renaissance counterparts, but also some differences. In common with them, it emphasizes human challenges and the human condition. However, it is less about art and literature and more about spirituality (that's why the "H" and "P" are capitalized here and not elsewhere). It explores how to lead a spiritual life enriched with mythic symbolism, yet within a naturalistic worldview. Naturalism here means embracing the universe as revealed by human observation, i.e. by modern science, without recourse to supernatural explanations. While the gods of myth may not exist literally as anthropomorphic beings "out there" somewhere, they may yet exert powerful and beneficial influence on our lives as archetypes of the unconscious, metaphorical symbols, or role models. Myth thus meets science in a new union that places human concerns once again at center stage.
These are three important moments in history when paganism and humanism have come together to great effect. There have been many others, of course, but these three suffice to illustrate the course that history has taken in the dance between myth and humanism.
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