Listado Publicaciones
Listado Publicaciones
Listado Publicaciones
Collection
Series 1
2005
TABLE OF CONTENTS
Collection Overview..v
Introduction to the Collection...vi
Editorial Note .........xix
Reel Index ..xxi
Acknowledgments ..xvi
The American Religions Collection, Nontraditional American Religions: Western Esotericism
from Witchcraft to the New Age. Part 1, Witchcraft, Paganism, and Magick1
COLLECTION OVERVIEW
America is experiencing a religious revival and a huge growth in the exploration and practice of
alternative religions. The American Religions Collection, one of the largest collections of
materials on alternative religious movements and practices in the world, offers thousands of
hard-to-find serials relating to twentieth-century nontraditional religions and splinter groups of
larger religious bodies in North America. The collection was built by J. Gordon Melton, the
foremost scholar of nontraditional American religions in America, who donated it to the
University of California, Santa Barbara.
Western Esotericism from Witchcraft to the New Age Serials is drawn from the American
Religions Collection. It features more than 600 rare serials on Wicca, Neo-Paganism, Magick,
New Age, and Occult groups in the United States and Canada. The collection of Wicca, NeoPaganism, and Magick serials is the most comprehensive in the U.S. and includes many
complete or almost complete runs of rare serials not available in any other library. Publication
dates range from the 1920s through 2000, with the bulk of the titles published in the last thirty
years. Of particular importance to scholars utilizing this collection is how "unofficial" much of
this material is, deriving in large part from small alternative religious organizations that sought to
differentiate themselves from major creeds and provide Americans a set of counter-traditional
beliefs.
Western Esotericism is an umbrella term for these families of religious groups. Wicca and NeoPaganism emphasize religious experience and goddess worship, which will be of particular
interest to women's studies historians. Magick groups have their roots in a pre-Christian tradition
and are characterized by ritual and secret ancient wisdom. New Age is a revival movement of
post-Spiritualist groups that came of age in the 1970s, with current emphasis on the Occult.
The serials in this collection provide much needed primary source material for divinity schools,
departments of religion, American studies, anthropology, sociology, psychology, and women's
studies programs with interest in women and religion.
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before. Scholars rushed to document the various aspects of religious practices and beliefs that
differed from traditional Christianity. Religious dissent, which had been present almost from the
beginning, made itself felt in the nineteenth century through the emergence of a set of new
movements that diverged sharply from the larger Christian milieu and attained a national
following during their first generationMormonism, Spiritualism, Theosophy, Christian
Science, and New Thought. Each of these movements went through a period of public
controversy and then settled down to a more-or-less quiet existence in the twentieth century.
They have continued to grow and develop; major opposition has come primarily from the
Christian community, whose leadership resented their presence and decried these movements for
leading the faithful astray.
Through the nineteenth century and into the early twentieth century, these movements were still
the exception in American religion. When the dust had settled from the American Revolution,
only one dissenting religious group was operating in the country, amid fifteen Christian
denominations and a fledgling Jewish community. Due to theological controversy, immigration
from Europe, and extensive recruitment efforts, those fifteen sects would expand to three
hundred Christian denominations during the nineteenth century, while some thirty competing
alternative groups arose.
A significant shift in American religion occurred after the Worlds Parliament of Religion, which
was held in Chicago in 1893. Asian religions in America, until then largely confined to a few
Buddhist enclaves in Hawaii and along the West Coast, began to establish themselves in the East
and the Midwest, converting their first European-Americans. Through the first decades of the
twentieth century, Buddhism became firmly established; the first Hindu centers were opened
around the country; and Islam found a home in the Midwest, with mosques scattered from Cedar
Rapids, Iowa to Pittsburgh, Pennsylvania. Although less visible, the first American followers of
Taoism, Sikhism, Sant Mat, Jainism, and Zoroastrianism could also be found. Furthermore, until
emigration from outside Northern and Western Europe was shut down by new restrictive
legislation in the 1920s, the Jewish community enjoyed some four decades of expansion, due
largely to immigration from Eastern Europe.
Throughout the twentieth century, American religion changed radically. Although Christianity
remained the dominant religion by far, it continued to splinter into ever-increasing
denominations, now numbering some one thousand. Most of these sects were small, counting
members in the thousands, while the majority of Christians were associated with the hundred or
so denominations whose membership exceeded a hundred thousand. Due to immigration, the
number of Jews doubled and, concentrated in the larger urban complexes, began to identify with
the religious establishment.
However, the most radical change occurred in the other religions. From less than a hundred
religious groups or denominations functioning outside the Christian and Jewish communities,
more than a thousand could be found by the end of twentieth century. Like the majority of
Christian denominations, most non-Christian groups were relatively small, with membership
numbering in the hundreds or thousands; only a few reached as many as a hundred thousand
adherents. A number of sectarian variations could be found among several million Muslims, such
as the Nation of Islam and the Ahmadiyyas. One million Buddhists were scattered among more
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than a hundred groups, as were a million Hindus. There were also multiple groups of Asian
traditions with smaller numbers of adherents.
Asian religious groups were divided into three categories: those whose leadership and
membership were totally Asian; those with Asian leadership and non-Asian followers; and those
whose leadership and membership consisted of non-Asians. Although these groups experienced
little growth before 1965, changes in immigration law that year resulted in rapid expansion of the
Asian-American population, which had increased slowly until then. As a result, a host of Asian
missionary teachers introduced their faith to the general population.
Prior to 1965, Islams growth was also inhibited; it expanded chiefly through converting African
Americans who found its preaching of universal brotherhood appealing. However, since 1965,
Islam has greatly increased its number of followers through migration from Asian countries as
well as an aggressive evangelism program. Currently rivaling the Jewish community in size,
Islam now seeks admittance to Americas religious establishment.
While immigrants following the worlds various religious beliefs were flocking to the United
States throughout the twentieth century, the real growth of alternative religion occurred fairly
quietly within Americas own homegrown traditions. For example, Mormonism incorporated
enough Protestant Christianity to resonate with a largely Protestant public, but its innovative
beliefs and practices caused most Christians to refuse to accept it as just another Christian
denomination. With several million members, the Church of Jesus Christ of Latter-day Saints
became the most successful single alternative religion in America.
The growth of Western Esotericism in America has been even bigger. Though scattered among a
myriad of groups, the number of people identifying with the Esoteric tradition is greater than the
number of American Buddhists, Hindus, and Muslims combined. Even within the general
population, a significant minority--between twenty and thirty percent--has participated in such
Esoteric activities as practicing meditation or following horoscopes. In spite of the response it
has evoked, Western Esotericism remains the least-studied aspect of American religion.
From Occult to Western Esotericism
In order to understand Western Esotericism, one must first understand the occult. Defined as the
realm of Satan in the Middle Ages, the occult was feared; its practitioners were seen as workers
of black magic with the ability to curse their adversaries and wreak havoc on the masses.
Believed to be the enemy, occultists were considered the rightful targets of the wrath of both
God and the church. The perceived threat posed by the workers of (presumably malevolent)
magic led to the great Witchcraft scare that peaked in the sixteenth and seventeenth centuries,
finally climaxing in the execution of the witches of Salem Village in colonial Massachusetts in
1692.
Through the nineteenth century, the occult was no longer feared, but derided; belief in its powers
was dismissed as ignorant superstition and its followers were seen as deluded. Those who sought
to form occult religious groups were considered frivolous seekers whose ideas did not merit a
place in serious religious discussions. Occultism was absent from the university curriculum, with
viii
ix
This basic view can also lead to a belief in reincarnationthe idea that beings are doomed to
keep returning to Earth until they discover and act upon the knowledge of how to escape. This
common perspective (which, like Christianity, admits of a large number of variations) appears in
fragmentary ways in the Bible, where some of its specifics are denounced, especially in the
writings attributed to John the Apostle. It took form in second-century Gnosticism, and then
passed to such movements as Manichaeism, Bogomilism and Abigensianism (the Cathars),
hermeticism, and alchemy. In the sixteenth century, Johann Reuchlin (1455-1522) articulated a
Christianized form of Jewish Kabbalism, which is essential to the reemergence of this concept.
The Reformation, which split Western and Northern Europe into four competing camps (Roman
Catholic, Lutheran, Reformed, and Anglican), also made way for a host of other, smaller groups.
In the sixteenth century, Rosicrucianism emerged; the first of the modern Western Esoteric
groups, it was essentially presented to Europe as a new form of Esotericism upon which anyone
could elaborate. It was originally announced through three publications that described the
Rosicrucian order, laid out its supposed history and organization, and provided its version of the
basic myth. The author of the original Rosicrucian documents gave no address at which the order
could be contacted and did not explain how the reader might join.
The lack of information on locating the Rosicrucian order left a vacuum which, in the eighteenth
century, was filled by the rise of Freemasonry. It spread across Europe and North America in the
middle of the century; the national Freemason headquarters and its groups were very visible from
country to country. In their semi-secretive gatherings, Freemasons offered a place for occult
speculation, encouraged religious and political dissent, and inspired many to revolution. (The
role of Freemasonry in both the American and French Revolutions and the rising nationalism of
the nineteenth century has been well documented.) Freemasonry was the ultimate base from
which many new currents of Esoteric thought emerged in the nineteenth century. In the United
States, these currents evolved into Spiritualism and Theosophy.
Through the twentieth century, the movement spawned by Freemasonry produced hundreds of
groups; most were relatively small, but collectively, they existed as a loosely connected social
movement. This movement saw itself as possessed of ancient wisdom on the nature of the
universe and humanitys place in it--wisdom that had escaped the eyes of the masses and was, at
best, obscured in the teachings of the church.
In tune with the times, the new Esoteric groups of the nineteenth century shed much of the
supernatural worldview that preceded the Enlightenment and allied themselves with the scientific
spirit and its search for technological dominance of the world. They sought a scientific
grounding of spiritual claimse.g., in Mesmerism, which posited an underlying cosmic
magnetic power. Given many names, the magnetic power defined and subsequently manipulated
by the Mesmerists became the technological agent by which magic operated. As science created
an ever-enlarging body of knowledge, the occult world continually reinvented itself, periodically
reconstructing its picture of the universe and the forces that held it together and empowered it.
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Mother Goddess, the practice of magick, and a ritual cycle tied to the movement of the sun and
moon. Major festivals (sabbats) were held eight times a year--at the Equinoxes and Solstices and
halfway between each. Regular worship gatherings (esbats) were held twice monthly--at the new
moon and at the full moon. Organizational leadership was invested in a priesthood and authority
passed through a lineage of high priestesses.
Rather than documenting a dying faith, Gardners writings became the trumpet call to those
interested in joining this new religion. By the early 1970s, the movement had spread across
North America, but a schism soon developed over what was termed skyclad worship. Gardner,
a nudist, advocated worship in the nude--a practice abandoned by large segments of the rapidly
spreading movement. Robed worshippers often claimed pre-Gardnerian authorities as the basis
for their practice.
Another faction of the movement deemphasized magick and the regular semi-monthly gatherings
in favor of the solar festivals. Rejecting their designation as witches, its members preferred to be
known as Pagans and centered their life around the eight annual celebrations of the Goddess.
They also looked to pre-Gardnerian roots in several (admittedly very limited) attempts that had
been made to establish Goddess worship in America earlier in the century. Although the
movement spread rapidly, it was not too large to prevent representatives of the factions from
freely associating with one another, especially at the Solstice and Equinox celebrations.
As the Witchcraft (or Wicca, as it came to be termed) and Pagan movement developed,
Gardners appropriation of the tradition, as well as his role in creating it, began to diminish. With
the loss of direct organizational ties to surviving Pagan groups, the movement took on a feminist
perspective, which held that patriarchal religion (primarily in the form of Christianity) had
destroyed the earlier matriarchal religions the modern Goddess movement was destined to
rediscover. This change of perspective gave authority to many newly founded groups within
Paganism and sanctioned writings about many new rituals. Some emerging groups projected
themselves as totally new embodiments of Goddess worship, eschewing any ties to the past.8
Contemporary Wicca and Paganism emerged as a highly decentralized movement that
manifested itself through many informally produced periodicals and newsletters that circulated to
one or a few groups and to a select circle of acquaintances around the country. Most of these
serials were short-lived and are represented here by scattered issues rather than complete runs.
Together, however, they offer a very good picture of the informal nature of much of the
movement.
In the early 1970s, a few efforts were made to upgrade periodicals--such as the Witches Trine-that were representative of some of the more substantial groups, or even to have certain
publications speak to/for the whole movement. Two early publications--one from the East Coast
and one from the West Coastwhich shared the name Crystal Well, are notable examples of a
periodical that spoke to the whole movement. These would give way to two of the more
important periodicals that would serve the movement over the first generation--Green Egg and
Circle.
xii
Green Egg was one of the first Pagan periodicals. Its founder, Tim Zell (now known as Oberon
Zell), took credit for coining the term Neo-Paganism in recognition of the contemporary nature
of modern Pagan groups. Beginning as an informal periodical entitled Atlan Annals, Green Egg
emerged in the 1970s as the first truly national periodical to chronicle the emerging movement
and to network its leadership. It became well known and was at times the center of intense
controversy due to its letters column, The Forum," which regularly printed uncensored epistles
from Pagans expressing the most outrageous and inflammatory opinions and often criticizing
other Pagans.
During the 1970s, Circle, a group led by Selena Fox, was slowly growing. Its original newsletter,
Circle Network News, matured into Circle Magazine, possibly the most substantive periodical for
Wiccans that is capable of sustaining itself over time. Through the years, Circles newsletters
have documented the movement and served the Wiccan cause as a forum for discussing such
emerging needs as the training of leaders and the development of ritual.
The American Religion Collection, reproduced in this microfilm edition, contains the largest
publicly available collection of newsletters and other periodicals of the emergent Wicca and
Pagan movement in North America. The collection is reproduced in its entirety and is possibly
the best entre into the life of the innovative new religious community. Such periodicals as the
Georgian Newsletter, the Sword of Dyrnwyn, the Covenant of the Goddess Newsletter, and New
Moon Rising supply a broad picture of the Wicca movement. Korythalia was produced over a
number of years by one of the original Pagans, artist Fred Adams. Runestone and Vor Tru
represent the Norse Pagan tradition, a distinct Pagan subculture, while the Druid Chronicler, the
Druids Progress, and the Pentalpha Journal are representative of the Druids.
Ritual Magick
Among the first movements to arise out of the milieu created by Freemasonry was ritual magick
(the k was added in the twentieth century to distinguish the practice from that of stage magic).
Drawing on the work of the great Esoteric thinkers of past centuries as well as the new sciences,
ritual magicians sought to command the essential forces of the universe and use them to
manipulate the world in accord with the magicians goals. Those goals fit into two categories:
low magic sought changes in the mundane world and was usually associated with such things as
love spells and money rituals; high magic sought changes in the magician him/herself--a
transformation usually spoken of in alchemical terms as changing the dross of the lower self into
the pure gold of spiritual enlightenment. Such change involved great discipline and self-mastery.
Ritual magick was always an elitist tradition. Occasionally compared to yoga, it included the
learning of meditation and concentration. It also incorporated an understanding of the spiritual
rhythms of a universe held together by a complex set of correspondences: times and seasons,
colors and sounds, attitudes and attentions. In order to produce a change, the magician had to
create or choose the appropriate ritual, which had to be performed in the proper location, at the
proper time of the day and week; these factors had to be determined by the magician, who also
had to be surrounded by the correct colors. Most importantly, the magician had to learn the
names of the forces and personalities that might be encountered in ritual work as well as how to
control them.
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As the practice of ritual magick developed, it came to include two aspects. First, in spite of a
faade of compatibility, the essence of magick was quite different from Christianity; therefore,
magicians pursued their real work in secret. The few books embodying magick rituals and their
accompanying instructions were closely guarded. Second, as modern Esoteric practice
developed, the knowledge was revealed to the student in a series of initiations, each one building
on mastery of the previous knowledge set, and leading to the student becoming a master
magician.
The practice of ritual magick, which all but disappeared in the eighteenth century, underwent a
revival in the nineteenth century that is generally traced to the mid-century publications of
Eliphas Levi (1810-1875). This former Roman Catholic priest produced a set of books
summarizing the knowledge that was then prevalent about transcendental magic, as he called
it. His work inspired the formation of a series of groups in England and France that soon spread
through Europe and reached across the Atlantic to the Americas.
The most important of the new ceremonial groups was the Hermetic Order of the Golden Dawn
(HOGD), founded in England in 1888 by several master Masons. The leaders of the order,
especially S. L. MacGregor Mathers (1854-1917), drew upon a variety of older texts, many of
which were found in museums in London and Paris. Representative of alchemical, Hermetic, and
Kabbalistic traditions, these texts were added to the orders prior knowledge of Masonic and
Rosicrucian materials. The HOGD became the parent and grandparent to most of the twentiethcentury magical groups, which followed its organizational pattern.
Among the members of the HOGD was Aleister Crowley (1875-1947), who became the most
prominent theoretician of modern magical practice. Expelled from the HOGD after a series of
bitter disagreements with the leadership, he all but destroyed it by publishing items of its internal
materials and revealing most of its secrets. He then aligned himself with a small German
initiatory magical group, the Ordo Templis Orientis (OTO). Like the HOGD, the OTO trained
magicians in the traditional disciplines, to which it added an ultimate secret: the use of sex as the
most effective tool in raising the energy required to do magick.
Crowleys use of sex and his exploration of mood-altering drugs have often overshadowed the
major theoretical reworking of magical thought around his concept of thelema, or will.
According to this theory, it is the task of the magician to discover her/his destiny, or true will, in
this earthly embodiment and then to subordinate every other endeavor to the accomplishment of
that goal--a perspective stated in the popular thelemic motto, Do what thou Will shall be the
whole of the law. Magic is the tool by which the magician accomplishes her/his will; therefore,
the more proficient the magician becomes, the closer to attaining her/his true will s/he will
become. Crowleys work became an intellectual watershed for modern magick and all latetwentieth-century groups can be seen as either thelemic or consciously deviating from thelema.
The ritual magick tradition, which never had a large following, was pursued by relatively few
groups through the 1930s and 1940s--primarily those in central Europe, which faced repression
by the Nazi regime. However, following Crowleys death in 1947, a set of his books and papers,
including many of the secret OTO materials, was deposited in the Warburg Institute at the
xiv
University of London. When that archive was discovered, the secrets of the OTO were made
public; through the 1970s and 1980s, almost all of its secret ritual and teaching material was
published.
In response to the publishing of the secrets, several surviving magick groups expanded rapidly
and a number of new groups were formed. Israel Regardie, Crowleys former secretary, had
moved to America where, at the end of the 1930s, he published all of the previously unavailable
ritual materials of the HOGD.9 With the use of these materials, new post-Crowleyan Golden
Dawn groups were formed.
Members of the ritual magick groups interacted freely with Pagans and Wiccans, whom they
considered popularizers of magic and among whom they often found adherents ready for the
more rigorous effort demanded by the magicians. At the same time, Wiccans viewed the ritual
magicians as their theologians and drew freely on their writings to underpin their own positions.
Gardner relied heavily on Crowleys materials in composing the third-degree Witchcraft rituals.
In contrast to the Wiccans, the ritual magicians have produced considerable material for public
consumption. The community is a much smaller, more elite group--quite different from the mass
movement of Paganism. The small size of these groups allowed for much more oral
communication and less need for newsletters. Also, while secrecy has its place in Wicca, it has
been a much more important element in the ongoing life of the ritual magicians. In spite of this
secrecy, several periodicals have circulated, primarily to inform the larger world of groups that
are receptive to new initiates engaged in substantive work. For example, the Ordo Templi Astarte
was one of the early magical groups to develop in southern California and its Seventh Ray
journal has appeared sporadically over the years.
The OTO, in its several factions, has been the largest of the ritual magick groups and is
represented in the collection by issues of several periodicals. Of particular interest is the OTO
Newsletter, published by Grady McMurtry during the last years of his leadership as the
American orders caliph. Finding the order in some chaos in the 1960s--its major group in
southern California had disbanded and the office of outer head of its international order was
vacant--McMurtry asserted his right to act, based on some documents from Aleister Crowley,
and began the work of rebuilding the order. Notably successful, he established his authority over
that of other claimants from Brazil and England. The Newsletter documents some of the
struggles and the accomplishments that took place under his caliphate. This small but
intellectually important aspect of the Esoteric community is well represented by the periodicals
Mezlin, the Cincinnati Journal of Ceremonial Magick, the White Light, Thelema, and Kaaba.
It should be noted that Satanism forms the most distinct and separate element of the magical
Esoteric world. It has traditionally seen itself in opposition to Christianity, paying allegiance to
its anti-deity. Wiccans, Pagans, and ritual magicians have taken pains to distinguish themselves
from Satanists, claiming that they are neither against Christianity nor derived from it; like
Buddhists, they are simply part of a different religion.
At the same time, the new Satanism initiated by Anton LaVey (1930-1997) in the 1960s
attempted to draw on modern Esoteric material while reinterpreting the whole of Satanism as it
xv
had emerged in the eighteenth century. A few periodicals in this collection document modern
Satanism--the Scroll of Set and the Black Lite are representative--though it has not been a
particularly literary movement.
New Age
The New Age movement is one of the aspects of the modern Esoteric world that is the most
difficult to describe. It is based upon the occult community, which arose in the nineteenth
century as a collection of groups with various goals and agendas, as well as a number of
individuals who practiced one or more of the occult arts, as they were termed. Their skills were
made available to those members of the public who sought them.
Occult groups ran the gamut from the Spiritualists to the Theosophists, and from the
Rosicrucians to the magicians. Through the twentieth century, the relatively small number of
groups expanded exponentially. The Theosophical Society, based upon the messages received by
Madame Helena Blavatsky from the Ascended Masters, would ultimately become the parent of
more than a hundred groups, many formed by people who also claimed to be in contact with
various evolved beings from which they channeled information. In the 1950s, a set of new
groups emerged--some with Theosophical or Spiritualist backgrounds--claiming contact with
evolved beings from outer space: the inhabitants of the flying saucers.
Individual occult practitioners included psychic readers who professed to be clairvoyant and
therefore capable of assisting people to gain self-understanding and guidance. Some of these
psychics made use of tarot cards, palmistry, or crystal balls to enhance their own psychic
abilities. Astrologers were at the top of the hierarchy of occult professionals; for many years,
they struggled to have their discipline of reading the stars recognized as a science and to rid the
practice of the derisive label fortune telling.
In the 1970s, this diverse world of occult groups and individual psychics, channelers, card
readers, and astrologers was presented with a new idea: a new age of peace and love.
According to this concept--initially heralded by independent Theosophist David Spangler--the
cosmos had so arranged itself that during the next generation, a powerful amount of spiritual
energy would become available, which, if properly accessed and utilized by those aware of it,
would bring about a transformation of society and humanity.
That idea began to attract people almost immediately. Many who identified with the occult
community harbored the hope that its years of being ignored would be over. Others with no
previous contact with the occult were attracted to the millennial dream. By the end of the 1980s,
observers were aware of the movement and its importance in reshaping the older occult milieu.
However, the movement actually had a much more dramatic effect throughout the 1980s,
drawing hundreds of thousands of people to the old occultism under its refashioned image as the
New Age.
Even sophisticated observers of new religious movements were caught unaware by the sudden
emergence of the New Age as a decentralized social movement tied together by a shared vision.
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The movement was very different from the tight-knit groups they had been studying, and the
number of people it attractedin the millions--was staggering.
The New Age reshaped the worldview of the older Esoteric community. In the nineteenth
century, occultists had looked to the natural sciencesphysics, biology, astronomyfor basic
models in order to understand spiritual realities. During the 1970s and 1980s, psychology offered
a new approach and a new language for Esoteric views. The spiritual life was seen as one of
continual transformation (as opposed, for example, to alchemical change), reaching toward
attunement with the highest level. The older occult techniques shed their image as fortune-telling
practices and were now seen as tools of transformation and, where needed, healing. The lead had
been taken by astrology, which had earlier developed humanistic and transpersonal formats, but
astrologers were now joined by psychics and tarot card readers as spiritual counselors. Crystals,
long a tool of magicians, became popular as batteries of spiritual energy.
The recasting of the older occult life as a pathway to spiritual transformation and healing
changed the image of a community that was largely derided and despised into one that was
capable of assuming a place in the new pluralistic religious culture of America. The New Age
movement attracted celebrities and built an intelligencia. Although still a distinct minority in
American life, followers of the occult can no longer be dismissed as an irrelevant community of
a deluded few.
Like Paganism, New Age emerged as an intensely decentralized movement that offered itself to
the general public. It was, however, infinitely more popular. Where Wicca counted its adherents
in the tens of thousands, New Age found hundreds of thousands, and even millions, of followers.
The size of its following is reflected by the varying nature of its publications; these run the
gamut from numerous informal newsletters and limited-circulation periodicals to several highquality newsstand magazines.
Of particular note in this collection are the early occult periodicals, which anticipate the success
of the New Age movement. The Occult Digest, published for many years in Chicago, provides
the best picture of the occult community as it existed prior to the New Age.
The annual volumes compiled by William C. Hartmann, produced with slight variations on the
title Whos Who in Occult, Psychic, and Spiritual Realms, provide an excellent place to start
ones exploration of the contemporary New Age. These volumes survey the Esoteric community
as it existed in the 1920s and provide a base for understanding the historical development of
alternative spiritualities. Early periodicals, such as Chimes, the Psychic Observer, and the
Journal of Borderland Science, fill out the picture through the mid-twentieth century.
Most of the periodicals in the New Age section are reflective of the movements history. A few
of the publications, such as the Fathers House, were integral to its beginnings, while Body,
Mind and Spirit was one of the major newsstand magazines serving the movement. To get an
overview of the New Age and the vital ideas that motivated it, examine issues of Crystal
Pathways, Stonehenge Viewpoint, and the Masters Speak.
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Summary
The resulting periodical collection constitutes a large body of untapped primary source material
that documents essential aspects of Esoteric experience and a plethora of key ideas. The
microfilm edition of the collection will provide researchers with many new insights and avenues
into Esoteric life. At the undergraduate level, the collection can be useful both in the classroom
and as a resource for research papers as a means of providing students with a quick, entertaining,
and informative introduction to the spiritual worlds created by modern Esotericists. Possibly
even more use can be made by graduate students preparing theses and dissertations on Esoteric
topics, as the primary source material is both extensive and largely unavailable in any other
library.
Taken as a whole, the hundreds of titles reproduced in this collection of serials in Western
Esotericism from Witchcraft to the New Age offer heretofore unavailable insight into modern
Esotericism. Through this material, researchers will gain a much fuller and deeper understanding
of the origin and development of the modern occult community in America.
J. Gordon Melton, Director
Institute for the Study of American Religion
1
J. Gordon Melton, ed., Encyclopedia of American Religions, 7th ed., (Farmington Hills, MI:
Gale Group, 2003).
2
Antoine Faivre, Access to Modern Esotericism (Albany: State University of New York Press,
1994); Antoine Faivre, Theosophy, Imagination, Tradition: Studies in Western Esotericism
(Albany: State University of New York Press, 2000).
3
J. Stillson Judah, The History and Philosophy of the Metaphysical Movements in America
(Philadelphia: Westminster, 1967). See also Robert S. Ellwood, Jr., Religious and Spiritual
Groups in Modern America (Englewood Cliffs, NJ: Prentice-Hall, 1973).
4
J. Gordon Melton, ed., Encyclopedia of Occultism and Parapsychology, 5th ed., 2 vols. (Detroit:
Gale Group, 2002).
5
J. Gordon Melton, James R. Lewis, and Aidan Kelly, eds., New Age Encyclopedia (Detroit:
Gale Research Company, 1989).
6
Elmer Clark, The Small Sects in America (Nashville: Cokesbury Press, 1937).
7
Cf. Gerald Gardner, Witchcraft Today (London: Rider and Company, 1954; reprint, New York:
Citadel Press, 1970).
8
On the development of Wicca and Paganism in America, see Margot Adler, Drawing down the
Moon (Boston: Beacon Press, 1997) and Chas Clifton, Witchcraft Today, 3 vols. (St. Paul, MN:
Llewellyn Publications, 1992-1994).
9
Israel Regardie, The Golden Dawn, 4 vols. (Chicago: Aries Press, 1937-1940; reprint, St. Paul,
MN: Llewellyn Publications, 1970).
xviii
EDITORIAL NOTE
Organization and Format
The American Religions Collection, much of which was assembled by J. Gordon Melton,
Director of the Institute for the Study of American Religion, primarily documents nonmainstream religions in America. The collection contains monographs, manuscript
collections, and serials. Dr. Melton's Encyclopedia of American Religions (7th ed., Gale
Research, 2003) provides descriptive references to the various religious groups and, to a
considerable extent, the collection is organized along the lines of the Encyclopedia. Two
of the twenty-four religious groupings in the Encyclopedia are the Magick Family and
the Spiritualist, Psychic, and New Age Family. Nontraditional American Religions:
Western Esotericism from Witchcraft to the New Age is organized into two parts: Part 1,
Witchcraft, Paganism, and Magick, features serials from the Magick Family, which
includes Witchcraft, Paganism, and Ritual Magick. Part 2, New Age, features New Age
serials from the Spiritualist, Psychic, and New Age Family.
How to Use This Guide
Serials in each part of this collection have been microfilmed alphabetically by publication
title and are listed in the Reel Guide for that part in alphabetical order as they appear on
the reels. To find a particular title, use the Reel Index on p. xxi. The Reel Index indicates
the range of serials on each reel. For instance, if you are looking for the Magick serial All
My Relations, in Part 1, Witchcraft, Paganism, and Magick, it will be on Reel 1, which
contains the range of serials from Aeon to The Amalthean Horn. For the users
convenience, when a serial continues from one reel to the next, the Reel Index notes the
last issue of the serial on the first reel on which it appears and the first issue of the serial
on the next reel.
See the Reel Guide for detailed information about each title. For each publication title in
the Reel Guide, issues are listed chronologically, from earliest available issue to the most
recent in the collection. Listings of titles with extensive holdings may be continued on the
next page of the Reel Guide. Title listings on the Reel Guide include the following
information: Institution which published it (if there is one); Frequency of publication if
given; Denomination; Issues list with date information as given in each issue; Notes; Reel
number; and ARC Accession No. (assigned by UCSB to most titles). Serials whose title
changed over time contain the reference Is Continued By (later title) or Continues
(previous title); these cross references will help the researcher obtain a more complete
picture of the serial over its publication run and the organization that published it.
Selection Process
Dr. J. Gordon Melton served as consultant to Primary Source Media in the selection of
materials for the microform edition of Nontraditional American Religions: Western
Esotericism from Witchcraft to the New Age. Selection was based on several criteria:
xix
Relevancy
This microfilm collection comprises selected periodicals and newsletters from
the American Religions Collection at the University of California, Santa
Barbara. Selections emphasize the relevance of the serials to the development of
twentieth-century nontraditional religious groups in the Witchcraft, Paganism,
Magick, and New Age movements.
Rarity
Some periodicals and newsletters were excluded because they can be found in
many libraries. Materials available without charge to the public on an
organizations website were also excluded.
Research Need
Certain materials were not microfilmed largely because of their relatively low
priority with respect to research needs. Examples of such materials include sales
catalogs that contain no articles or content information about a group or
religious practice.
Insubstantial Runs
Where the American Religion Collections holdings of a serial were
insubstantial, and thus would not provide sufficient information about the
history of the serial or the organization it represents, the serial was not selected
for the microfilm edition.
Privacy
Some materials could not be microfilmed for reasons of confidentiality. In the
interest of protecting the privacy of individuals, a concerted effort was made to
exclude newsletters that contained peoples home addresses, phone numbers,
Social Security numbers, or personal financial information.
Notice of Unfilmed Materials
Serials excluded from the microfilm edition are available to researchers who use the
collection on site at the Davidson Library, University of California, Santa Barbara.
xx
REEL INDEX
The American Religions Collection, Nontraditional American Religions:
Western Esotericism from Witchcraft to the New Age
Part 1: Witchcraft, Paganism and Magick
Start
End
Reel No.
Part
Aeon
Amaranth
Azoth
The Bard
Changes Journal
Circle Magazine
Issue 78, Winter 2000, Vol. 22, No. 4
Circle Magazine
Issue 79, Spring 2001, Vol. 23, No. 1
Circle Magazine
10
Circle of Cerridwen
Compost Newsletter
Yule 1988
11
Compost Newsletter
Brigid 1989
Connections
Summer 1998
12
Connections
Fall 1998
Converging Paths
Fall Equinox 1987, Vol. 2, No. 1
13
Converging Paths
Winter Solstice 1987, Vol. 2, No. 2
14
15
xxi
Start
End
Reel No.
Part
16
17
Crone Papers
Dagon
18
Daughters of NYX
19
Druid Missal-Any
20
21
Enchant
22
Fireheart
Issue No. 5, 1990
23
Fireheart
Issue No. 6, 1991
Georgian Monthly
24
Georgian Newsletter
Georgian Newsletter
April 1981
25
Georgian Newsletter
May 1981
Georgian Newsletter
April 1983
26
Georgian Newsletter
May 1983
Georgian Newsletter
February 1985
27
Georgian Newsletter
March 1985
Georgian Newsletter
December 1986
28
Georgian Newsletter
January 1987
Georgian Newsletter
September 1988
29
Georgian Newsletter
October 1988
30
Green Egg
Green Egg
Vol. 5, No. 46, 1972
31
Green Egg
Vol. 5, No. 47, 1972
Green Egg
Vol. 7, No. 63, 1974
32
Green Egg
Vol. 7, No. 64, 1974
Green Egg
Vol. 9, No. 80, 1976
33
xxii
Start
End
Reel No.
Part
Green Egg
Vol. 21, No. 81, 1988
Green Egg
Vol. 25 No. 98, 1992
34
Green Egg
Vol. 26, No. 100, 1993
Green Egg
Vol. 29, No. 113, 1996
35
Green Egg
Vol. 29, No. 114, 1996
Green Egg
Vol. 30, No. 125, 1998
36
Green Egg
Vol. 31, No. 126, 1999
Green Egg
Vol. 32, No. 136, 2000
37
Harvest
Vol. 2, No. 2, 1982
38
Harvest
Vol. 2, No. 3, 1982
Harvest
Vol. 6, No. 2, 1985
39
Harvest
Vol. 6, No. 3, 1986
Harvest
Vol. 9, No. 3, 1989
40
Harvest
Vol. 9, No. 4, 1989
41
Hecates Loom
42
Homebrew
Kaaba
Vol. 1, No. 1, 1978
43
Kaaba
Vol. 1, No. 2, 1978
Korythalia
Vol. 3, No. 9, 1972
44
Korythalia
Vol. 3, No. 11, 1972
Kronos
Vol. 3, No. 2, 1977
45
Kronos
Vol. 3, No. 3, 1978
Kronos
Vol. 7, No. 1, 1981
46
Kronos
Vol. 7, No. 2, 1982
Les Sourcires
Issue No. 7, 1981
47
Les Sourcires
Issue No. 8, 1982
48
49
Mezlim
Vol. 1, No. 2, 1990
50
Mezlim
Vol. 1, No. 3, 1990
51
xxiii
Start
End
Reel No.
Part
The Minstrel
Mnemosynes Scroll
52
Moon Shadow
53
Mystic Press
54
55
Occult Americana
Vol. 3, No. 4, 1975
56
Occult Americana
Vol. 3, No. 5, 1975
Occult Digest
Vol. 13, No. 2, 1937
57
Occult Digest
Vol. 13, No. 3, 1937
The Odinist
Issue No. 91, 1985
58
The Odinist
Issue No. 92, 1985
59
60
Pagan Circles
Pagana
Vol. 2, No. 4, 1982
61
Pagana
Vol. 2, No. 5, 1982
62
Panegyria
Vol. 5, No. 4, 1988
63
Panegyria
Vol. 5, No. 5, 1988
Patterns of Form
64
Pipe Dreams
65
Rags to Witches
66
Ravens Call
Riverpath
67
The Rune
68
The Runestone
69
Sacred Heart
70
Silver Chalice
71
xxiv
Start
End
Reel No.
Part
Spirit Speaks
72
The Sunwheel
73
Survival
Survival
Issue No. 87, 1990
74
Survival
Issue No. 88, 1990
Sword of Dyrnwyn
75
Synergy News
76
Tawn Tapestry
Thunderbow
Issue No. 92, 1985
77
Thunderbow
Issue No. 93, 1985
The Unicorn
Vol. 9, No. 4, 1986
78
The Unicorn
Vol. 9, No. 5, 1986
Vor Tru
79
Vortex
80
The Whisper
Whod A Thunk It
81
Wica Newsletter
Windfire Magazine
82
83
84
YGGDRASIL
85
xxv
ACKNOWLEDGMENTS
The project would not have been possible without assistance from many individuals.
Primary Source Media wishes to thank David C. Tambo, Head of Special Collections,
Donald C. Davidson Library, University of California, Santa Barbara, and Sarah
Pritchard, University Librarian, for their commitment to making these resources widely
available and their support of this project. PSM extends a debt of gratitude to J. Gordon
Melton, Director of the Institute for the Study of American Religion, who donated this
collection to UCSB and served as PSMs scholar advisor; Dr. Melton recommended
publishing this subset of the collection and selected the serials for inclusion. He also
wrote the cogent and informative introduction to this microfilm edition. At PSM, Bennett
Lovett-Graff first recognized the value of this collection. Barbara Rader pursued a
contract for it, developed the project, and served as editorial project manager. Thanks to
PSMs manufacturing department for exemplary work: Barbara Phoenix, who served
with dedication as manufacturing project manager; and JoAnn Lebel for overseeing the
smooth manufacturing operation. Thanks also to PSMs editorial aides, Kimberly White,
who oversaw the materials preparation and creation of the collection guide, and LoriEllen Smith, who meticulously reviewed all the files, prepared the materials for
microfilming, and entered the data about each serial and issue into the database on which
the reel guide is based.
xxvi
Vol. 5
Vol. 6
Vol. 6
Vol. 6
Vol. 6
Vol. 7
Vol. 7
Vol. 7
Vol. 8
Vol. 9
Vol.10
No. 8
No. 1
No. 2
No. 3
No. 4
No. 1
No. 2
No. 3
No. 4
No. 2
No. 1
Mabon 1989
Samhain 1989
Imbolc 1989
Beltane 1989
Lammas 1990
Samhain 1990
Imbolc 1991
Beltane 1991
Lammas 1992
Imbolc 1993
Samhain 1993
Title: Aha!
Subtitle: A Plain White Paper Occult Gossip
Magazine
Institution: Ah Kin Gnostic Temple
Denomination: MAGICK
Issues:
Vol. 1 No.1 Spring 1978
Reel: 1
Title: Amaranth
Institution: Larry Cornett
Denomination: PAGAN
Issues:
Vol. 1 No. 22
February 21, 1986
Vol. 1 No. 23
April 10, 1986
Reel: 2
Title: Aporia
Institution: Diane O'Donnell and Georgiana Bowley
Frequency: Quarterly
Denomination: MAGICK
Issues:
Vol. 1 No. 3
Winter 1988
Reel: 2
Title: Azoth
Institution: Azoth Publishing Company, Inc
Denomination: MAGICK
Issues:
Vol. 7 No. 5 November 1920
Reel: 3
1984
1985
1985
1985
1986
1986
1986
1993
Vol. 3
Vol. 3
Vol. 3
Vol. 3
Vol. 4
Vol. 4
Vol. 4
Vol. 4
Vol. 5
Vol. 5
Vol. 5
Vol. 6
Vol. 6
Vol. 6
Vol. 6
Vol. 7
Vol. 7
Vol. 7
Vol. 7
Vol. 8
Vol. 8
Vol. 8
Vol. 9
Vol. 9
Vol. 9
Vol. 10
Vol. 10
Vol. 10
Vol. 11
Vol. 11
Vol. 11
Vol. 12
Vol. 12
Vol. 12
Vol. 12
Vol. 13
Vol. 13
Vol. 13
Vol. 14
Vol. 14
Vol. 14
Vol. 15
Vol. 15
Vol. 15
Vol. 16
Vol. 16
Vol. 16
Vol. 17
Vol. 17
Vol. 17
Vol. 17
Vol. 18
Vol. 18
Vol. 18
Vol. 19
No. 1
No. 2
No. 3
No. 4
No. 1
No. 2
No. 3
No. 4
No. 1
No. 2
No. 3
No. 1
No. 2
No. 3
No. 4
No. 1
No. 2
No. 3
No. 4
No. 1
No. 2
No. 3
No. 1
No. 2
No. 3
No. 1
No. 2
No. 3
No. 1
No. 2
No. 3
No. 1
No. 2
No. 3
No. 4
No. 2
No. 3
No. 4
No. 1
No. 2
No. 3
No. 2
No. 3
No. 4
No. 1
No. 2
No. 4
No. 1
No. 2
No. 3
No. 4
No. 2
No. 3
No. 4
No. 1
Spring 1981
Summer 1981
Fall
1981
Winter 1981
Spring 1982
Summer 1982
Fall
1982
Winter 1982-1983
Spring 1983
Summer 1983
Fall
1983
Spring 1984
Summer 1984
Fall
1984
Winter 1984
Spring 1985
Summer 1985
Fall
1985
Winter 1985
Spring 1986
Summer 1986
Winter 1986-1987
Spring 1987
Summer 1987
Fall/Winter 1987
Spring 1988
Summer 1988
Winter 1988-1989
Spring 1989
Summer 1989
Winter 1989-1990
Spring 1990
Summer 1990
Fall
1990
Winter 1990-1991
Summer 1991
Fall
1991
Winter 1991-1992
Spring 1992
Summer 1992
Winter 1992-1993
Summer 1993
Fall
1993
Winter 1993-1994
Spring 1994
Summer1994
Winter 1994-1995
Spring 1995
Summer1995
Fall
1995
Winter 1995-1996
Summer 1996
Fall
1996
Winter 1996-1997
Spring 1997
Summer 1997
Fall
1997
Winter 1997-1998
Spring 1998
Summer 1998
Fall
1998
Spring 1999
Summer 1999
ARC Accession No.: 426
Reel: 11
No. 2
No. 3
No. 4
No. 1
No. 2
No. 3
No. 1
No. 2
Title: Connections
Institution: The Covenant of Unitarian Universalist
Pagans, Inc. (CUUPS)
Frequency: Quarterly
Denomination: PAGAN
Issues:
Spring 1996
Winter 1996
Spring 1997
Summer 1997
Fall
1997
Winter 1997
Spring 1998
Summer 1998
Fall
1998
Winter 1998
Spring 1999
Vol. 7 No. 2 Summer 1999
Vol. 7 No. 3 Fall
1999
Vol. 7 No. 4 Winter 1999
Vol. 8 No. 1 Spring 2000
Vol. 9 No. 2 Summer 2001
Reels: 12 and 13
ARC Accession No.: 1485
Reel: 13
Vol. 9
Vol. 9
Vol. 10
Vol. 11
Vol. 11
Vol. 11
No. 3
No. 4
No. 1
No. 1
No. 2
No. 3
Vol. 11 No. 4
June
1989
September
1989
December
1989
December
1990
March
1991
June/ Summer
Solstice
1991
September/Autumn
Equinox
1991
Vol. 4
Vol. 5
Vol. 5
Vol. 5
No. 13
No. 1
No. 2
No. 3
Vol. 5
Vol. 5
No. 4
No. 5
Vol. 5
No. 6
October 1979
Yule/ December 1979
Bridget/ February 1980
Spring Equinox
March 20, 1980
May 1, 1980
Summer Solstice
June 20, 1980
Lammas/ August 2, 1980
No. 7
No. 8
No. 1
No. 2
No. 3
No. 4
No. 5
No. 6
No. 7
No. 8
No.1
No.2
No. 3
No. 4
No. 5
No. 6
No. 7
No. 8
No. 1
No. 2
No. 3
No. 4
No. 5
No. 6
No. 7
No. 8
No. 2
No. 3
No. 4
No. 5
No. 6
No. 7
No. 8
No. 1
No. 2
No. 3
No. 4
No. 5
No. 6
No. 7
No. 8
No. 1
No. 2
No. 3
No. 4
No. 5
No. 6
No. 7
No. 8
No. 1
No. 2
No. 5
No. 6
No. 8
No. 1
10
Reel: 18
11
1971
1971
1972
1972
1972
1972
1972
1972
1973
1973
1973
1973
1973
1974
1974
1974
1974
1974
1974
1975
1975
1975
1975
1975
Title: Dragonsmoke
Institution: Two Wolves Press
Frequency: Quarterly
Denomination: PAGAN
Issues:
Vol. 1 Candlemas 1984
Vol. 3 Spring Equinox 1985
Reel: 19
ARC Accession No.: 1832
Title: Deosil
Institution: DWC
Denomination: MAGICK
Issues:
Winter Solstice 1991
Reel: 19
Vol. 1 No. 2
Mean Earraigh
March/April 1978
Vol. 1 No. 3
Beltane
May 4/5, 1978
Vol. 1 No. 4
Lughnasadh
August 6/7, 1978
Vol. 1 No. 5
Fall Equinox
September 22/23, 1978
Reel: 19
12
Beltaine
1988
Midsummer Solstice 1988
Lughnasadh
1988
Fall Equinox
1988
Samhain
1988
Yule
1988
Oimelc
1989
Equinox
1989
Beltaine
1989
Midsummer Solstice 1989
Lughnasadh
1989
Equinox
1989
Samhain
1989
Yule
1989
Oimlec
1990
Beltaine
1990
Lughnasadh
1990
Samhain
1990
Oimelc
1991
Reel: 20
ARC Accession No.: 1974
13
Title: Einherjar
Institution: Runic Society
Frequency: Every four months
Denomination: MAGICK
Issues:
Vol.1 No. 2 May-August
1974
Vol.1 No. 3 September-December 1974
Reel: 22
14
Title: Eon
Institution: The Order of the Lily and the Eagle
Denomination: MAGICK
Issues:
Vol. 1 No. 1 October 1972
Vol. 2 No. 1 January 1973
Vol. 2 No. 2 June
1973
Vol. 2 No. 3 October 1973
Vol. 3 No. 1 1974
Reel: 23
ARC Accession No.: 1438
Title: Enchant
Institution: John Yohalem
Frequency: Four times a year
Denomination: PAGAN
Issues:
No. 3
1989
No. 6 Midsummer
1990
No. 7 Halloween
1990
No. 8 Imbold and Anthisteria
1991
No. 9 Litha
1991
No. 10 Brumalia
1991
No. 11
1992
No. 13 Divali and Yule
1992
No. 14 Inauguration and
1993
Groundhog Days
No. 15 Matronalia and
Midsummer
1993
No. 16 Samhain and
Thesmorphoria
1993
No. 17 Matronalia and Beltane 1994
Reel: 22
ARC Accession No.: 478
Title: Esoterra
Denomination: MAGICK
Issues:
Vol. 1 No. 1 January 1992
Title: Essentia
Institution: Paracelsus College
Frequency: Quarterly
Denomination: MAGICK
Issues:
Vol. 1 Spring
Vol. 1 Summer/Fall
Reel: 23
1980
1980
No. 2
Spring 1985
Ostara-Beltane 137 Y.R.
No. 3
Summer 1985
Litha-Lughnasadh 137 Y.R.
No. 4
Autumn 1985
Mabon-Samhain 137 Y.R.
No. 6
Spring 1986
Ostara-Beltane 138 Y.R.
Reel: 23
Reel: 23
15
Reels: 23 and 24
Title: The Faerie's Lamp
Frequency: Eight times a year
Denomination: MAGICK
Continues: The Lantern's Light and The Will O' the
Wisp
Issues:
Vol. 1 No. 1 Samhain 1987
Vol. 1 No. 3 Candlemas
1988
Reel: 23
Title: Feedback
Institution: TOPYUS
Denomination: MAGICK
Issues:
Vol. 2 1989
Reel: 23
16
Title: Gaiagap
Denomination: MAGICK
Continues: MER Activist
Issues:
Spring 1988
Reel: 24
17
August
September
October
November
December
January
February
March
April
May
June
July
August
September
October
November
December
January
February
March
April
May
June
July
August
September
October
November
December
January
February
March
April
May
June
July
August
September
October
November
December
January
February
March
April
May
June
July
August
September
October
November
December
January
February
18
1981
1981
1981
1981
1981
1982
1982
1982
1982
1982
1982
1982
1982
1982
1982
1982
1982
1983
1983
1983
1983
1983
1983
1983
1983
1983
1983
1983
1983
1984
1984
1984
1984
1984
1984
1984
1984
1984
1984
1984
1984
1985
1985
1985
1985
1985
1985
1985
1985
1985
1985
1985
1985
1986
1986
1986
1986
1986
1986
1986
1986
1986
1986
1986
1986
1987
1987
1987
1987
1987
1987
1987
1987
1987
1987
1987
1987
1988
1988
1988
1988
1988
1988
1988
1988
1988
1988
1988
1988
1989
1989
1989
1989
1989
1989
1989
1989
1989
1989
1989
1989
Title: Gnosis
Institution: Lumen Foundation
Frequency: Quarterly
Denomination: MAGICK
Issues:
No. 19 Spring 1991
Reel: 30
The Trickster
19
No. 3
No. 2
No. 3
No. 4
No. 1
No. 2
Fall
1987
Summer 1988
Fall
1988
Winter 1988
Spring 1989
Summer 1989
Vol. 4
Vol. 4
Vol. 4
Vol. 4
Vol. 4
Vol. 4
Vol. 4
Vol. 4
Vol. 4
Vol. 4
Vol. 4
Vol. 4
Vol. 5
Vol. 5
Vol. 5
Vol. 5
Vol. 5
Vol. 5
Vol. 5
Vol. 6
Vol. 6
Vol. 6
Vol. 6
Vol. 6
Vol. 6
Vol. 6
Vol. 6
Vol. 7
Vol. 7
Vol. 7
Vol. 7
Vol. 7
Vol. 7
Vol. 7
Vol. 7
Vol. 8
Vol. 8
Vol. 8
Vol. 8
Vol. 8
Vol. 8
Vol. 8
Vol. 8
Vol. 9
Vol. 9
Vol. 9
Vol. 9
Vol. 21
Vol. 21
Vol. 21
Vol. 21
Vol. 22
Vol. 22
Vol. 22
Vol. 23
Reel: 30
20
No. 34
No. 35
No. 36
No. 37
No. 38
No. 39
No. 40
No. 41
No. 42
No. 43
No. 44
No. 45
No. 46
No. 47
No. 48
No. 49
No. 50
No. 51
No. 52
No. 53
No. 54
No. 55
No. 56
No. 57
No. 58
No. 59
No. 60
No. 61
No. 62
No. 63
No. 64
No. 65
No. 66
No. 67
No. 68
No. 69
No. 70
No. 71
No. 72
No. 73
No. 74
No. 75
No. 76
No. 77
No. 78
No. 79
No. 80
No. 81
No. 82
No. 83
No. 84
No. 86
No. 87
No. 88
No. 89
21
Vol. 4
Vol. 4
Vol. 4
Vol. 4
Vol. 5
Vol. 5
Vol. 5
Vol. 5
Vol. 5
Vol. 5
Vol. 5
Vol. 5
Vol. 6
Vol. 6
Vol. 6
Vol. 6
Vol. 6
Vol. 6
Vol. 6
Vol. 7
Vol. 7
Vol. 7
Vol. 7
Vol. 7
Vol. 7
Vol. 7
Vol. 7
Vol. 8
Vol. 8
Vol. 8
Vol. 8
Vol. 8
Vol. 8
Vol. 8
Vol. 8
Title: Harvest
Frequency: Eight times a year
Institution: Peaceable Communications
Denomination: MAGICK
Is Continued By: Tides
Vol. 1 No. 1 October
1980
Vol. 1 No. 2 December/ Yule 1980
Vol. 1 No. 3 February/Candlemas 1981
Vol. 1 No. 4 March/ Spring 1981
Vol. 1 No. 5 May/ Beltane
1981
Vol. 1 No. 6 June/ Summer 1981
Vol. 1 No. 7 August/ Lammas 1981
Vol. 2 No. 1 October/ Samhain 1981
Vol. 2 No. 2 March/ Spring 1982
Vol. 2 No. 3 June/ Summer 1982
Vol. 2 No. 4 August/ Lammas 1982
Vol. 2 No. 5 September/ Fall 1982
Vol. 3 No. 1 October/ Samhain 1982
Vol. 3 No. 2 December/ Winter 1982
Vol. 3 No. 3 February/Candlemas 1983
Vol. 3 No. 4 March/ Spring 1983
Vol. 3 No. 5 May/ Beltane
1983
Vol. 3 No. 6 June/ Summer 1983
Vol. 3 No. 7 August/ Lammas 1983
Vol. 3 No. 8 September/ Fall 1983
Vol. 4 No. 1 October/ Samhain 1983
Vol. 4 No. 2 December/ Yule 1983
Vol. 4 No. 3 February/ Imbolc 1984
Vol. 4 No. 4 March/ Spring 1984
Vol. 9
Vol. 9
Vol. 9
Vol. 9
Vol. 9
Vol. 9
Vol. 9
Vol. 9
Vol. 10
Vol. 10
Vol. 10
Vol. 10
22
No. 5
No. 6
No. 7
No. 8
Vol. 12
Vol. 12
Vol. 12
Vol. 12
No. 1
No. 2
No. 3
No. 4
Vol. 12
Vol. 12
Vol. 12
Vol. 12
No. 5
No. 6
No. 7
No. 8
April/May
Beltane 1990
June/
Summer Solstice 1990
August/
Lughnasad
1990
September/
Autumn Equinox 1990
October/ Samhain 1990
December/
Winter Solstice 1990
February Imbolc/
Candlemas
1991
March/
Spring Equinox 1991
May/ Beltane
1991
June/ Summer 1991
September/
Autumn Equinox 1991
October/ Samhain 1991
December/ Yule 1991
February/ Imbolc 1992
March/
Spring Equinox 1992
April/ Beltane
1992
June/ Summer 1992
September/
Autumn Equinox 1992
ARC Accession No.: 433
1995
Title: Homebrew
Frequency: Quarterly
Denomination: MAGICK
Issues:
Vol. 1 No. 1 October 1979
Vol. 1 No. 2 April
1980
Reel: 43
23
Title: Hysteria
Institution: OPIRG
Frequency: Quarterly
Denomination: MAGICK
Issues:
Vol. 2 No. 1 September/October 1993
Hysterie : Le journal feministe d' Ottawa
Reel: 43
24
Title: Korythalia
Institution: Feraferia
Frequency: Thirteen times a year
Denomination: MAGICK
Issues:
Vol. 1 No. 3 1969
Vol. 1 No. 4 1969
Vol. 1 No. 5 1969
Vol. 1 No. 7 1970
Vol. 1 No. 8 1970
Vol. 1 No. 9 1970
Vol. 1 No. 10 1970
Vol. 1 No. 11 1970
Vol. 1 No. 12 1970
Vol. 2 No. 1 1970
Vol. 2 No. 2 1970
Vol. 2 No. 3 1970
Vol. 2 No. 5 1970
Vol. 2 No. 6 1970
Vol. 2 No. 7 1971
Vol. 2 No. 8 1971
Vol. 2 No. 9 1971
Vol. 2 No. 10 1971
Vol. 2 No. 11 1971
Vol. 2 No. 12 1971
Vol. 3 No. 1 1971
Vol. 3 No. 2 1971
Vol. 3 No. 3 1971
Vol. 3 No. 4 1971
Vol. 3 No. 5 1971
Vol. 3 No. 6 1972
Vol. 3 No. 7 1972
Vol. 3 No. 8 1972
Vol. 3 No. 9 1972
Vol. 3 No. 11 1972
Vol. 3 No. 12 1972
Vol. 3 No. 13 1972
Vol. 4 No. 1 1972
Title: Kaaba
Institution: Ordo Templi Orientis
Frequency: Quarterly
Denomination: MAGICK
Issues:
No. 1 March Spring Equinox 1978
No. 2 Summer 1978
Sol in Cancer
No. 3 1978
Sun in Sagittarius
No. 4 April 1979
Sun in Aries
No. 5 1980
Sun in Aquarius
No. 6 1983
Sun in Sagittarius
Reels: 43 and 44
ARC Accession No.: 1863
25
No. 2 1972
No. 3 Samhain 1972
No. 4 1972
No. 6 Oimelc 1972
No. 7 1973
No. 8 Ostara 1973
No. 9 Beltane 1973
No. 10 Summer Solstice 1973
No. 1 Autumn Equinox 1973
No. 2 Winter 1974
No. 3 Spring Equinox 1974
No. 4 1975
No. 1 1976
No. 2 1977
No. 3 1979
ARC Accession No.: 1178
Title: Kronos
Institution: Kronos Press
Frequency: Quarterly
Denomination: MAGICK
Issues:
Vol. 1 No. 1 April/Spring
1975
Vol. 1 No. 2 June/ Summer 1975
Vol. 1 No. 3 November/ Fall 1975
Vol. 1 No. 4 April/Winter
1976
Vol. 2 No. 1 August
1976
Vol. 2 No. 2 November
1976
Vol. 2 No. 3 February
1977
Vol. 2 No. 4 May/Summer
1977
Vol. 3 No. 1 August/Fall
1977
Vol. 3 No. 2 November/
Winter
1977
Vol. 3 No. 3 Spring
1978
Vol. 3 No.4
May/ Summer 1978
Vol. 4 No. 1 September/Fall 1978
Vol. 4 No. 2 October/Winter 1978
Vol. 4 No. 3 February/ Spring 1979
Vol. 4 No. 4 June/ Summer 1979
Vol. 5 No. 1 October/ Fall
1979
Vol. 5 No. 2 January/ Winter 1980
Vol. 5 No. 4 July/ Summer
1980
Vol. 6 No. 1 October/ Fall
1980
Vol. 6 No. 2 February/Winter 1981
Vol. 6 No. 3 April/ Spring
1981
Vol. 6 No. 4 August/ Summer 1981
Vol. 7 No. 1 October/ Fall
1981
Vol. 7 No. 2 January/ Winter 1982
Vol. 7 No. 3 April/ Spring
1982
Vol. 7 No. 4 July/ Summer
1982
Vol. 8 No. 1 October/ Fall
1982
Vol. 8 No. 2 February/Winter 1983
Reels: 45, 46, 47
ARC Accession No.: 447
1986
1986
1986
1986
1986
1986
1987
1987
1987
1980
1980
1981
1981
1981
1981
1982
1982
26
Vol. 7
Vol. 7
Vol. 7
Candlemas
Spring
Beltane
Title: Level
Denomination: MAGICK
Issues:
No. 1 June 1982
Reel: 48
Title: Luna-See
Institution: Goddess Womyn Network
Frequency: Eight times a year
Denomination: MAGICK
Issue:
Vol. 1 No. 7 Winter Solstice
Reel: 48
No. 1
No. 2
No. 3
1988
1986
1986
1987
1987
1987
1987
1987
1987
1987
1987
1988
1988
1988
1988
1988
1988
1988
1989
1989
1989
1989
1989
1989
Reel: 48
27
Vol. 2
Vol. 2
Vol. 2
Vol. 2
Vol. 2
Vol. 2
Vol. 2
Vol. 3
Vol. 3
Vol. 3
Vol. 3
Vol. 3
Vol. 3
Vol. 3
Vol. 3
Vol. 3
Vol. 3
Vol. 3
Vol. 3
Vol. 4
Vol. 4
Vol. 4
Vol. 4
Vol. 4
Vol. 4
Vol. 4
Vol. 4
Vol. 4
Vol. 4
Vol. 4
Vol. 4
Vol. 5
Vol. 5
Vol. 5
Vol. 5
Vol. 5
Vol. 5
Vol. 5
Vol. 5
Vol. 5
Vol. 5
Vol. 6
Vol. 6
Vol. 5
Vol. 5
Vol. 5
Vol. 5
Vol. 5
Vol. 5
Vol. 5
Vol. 6
Vol. 6
Vol. 1
Vol. 1
Vol. 1
28
No. 4 April
1982
No. 5 May
1982
No. 6 June
1982
No. 8 August
1982
No. 10 October
1982
No. 11 November
1982
No. 12 December
1982
No. 1 January
1983
No. 2 February
1983
No. 3 March
1983
No. 4 April
1983
No. 5 May
1983
No. 6 June
1983
No. 7 July
1983
No. 8 August
1983
No. 9 September
1983
No 10 October
1983
No. 11 November
1983
No. 12 December
1983
No. 1 January
1984
No. 2 February
1984
No. 3 March
1984
No. 4 April
1984
No. 5 May
1984
No. 6 June
1984
No. 7 July
1984
No. 8 August
1984
No. 9 September
1984
No. 10 October
1984
No. 11 November
1984
No. 12 December
1984
No. 1 January
1985
No. 2 February
1985
No. 3 March
1985
No. 4 April
1985
No. 5 June
1985
No. 7 July
1985
No. 8 August
1985
No. 9 September
1985
No. 10 October
1985
No. 12 December
1985
No. 1 January
1986
No. 2 February
1986
No. 3 March
1986
No. 4 April
1986
No. 5 May
1986
No. 6 June
1986
No. 7 July
1986
No. 8 August
1986
No. 9/10 September/October 1986
No. 1 November
1986
No. 2 December
1986
No. 1 January/February 1987
No. 2 March
1987
No. 5 June
1987
No. 6
No. 7
No. 8
No. 9
July
1987
August/September 1987
October/November 1987
December 1987/
January1988
No. 10 February/March 1988
No. 1 April/June
1988
No. 2 July/August
1988
No. 3 September/October 1988
No. 4 Winter
1988
No. 1 Spring
1989
No. 3 Fall
1989
No. 1 Spring
1990
No. 2 Summer
1990
No. 1 Spring
1991
No. 3 Fall
1991
No. 4 Winter
1991/1992
No. 1 Spring
1992
No. 2 Summer
1992
No. 3 Fall
1992
No. 4 Winter
1992/1993
No. 2 Summer
1993
No. 3 Fall
1993
No. 1/2 Spring/Summer 1994
No. 1 Spring/Summer 1995
29
Vol. 5
Vol. 5
Vol. 5
Vol. 6
Vol. 6
Vol. 6
Vol. 6
Vol. 7
Reel: 50 and 51
No. 2
No. 3
No. 4
No. 1
No. 2
No. 3
No. 4
No. 1
Beltane
1994
Lughnasadh
1994
Samhain
1994
Imbolc
1995
Beltane
1995
Lughnasadh
1995
Samhain
1995
Final Issue
1996
ARC Accession No.: 439
Title: Mezla
Institution: N'chi
Frequency: Quarterly
Denomination: MAGICK
Is Continued By: Mezlim
Vol. 5 No. 1 Samhain 1989
Reel: 50
Title: Mezlim
Institution: N'chi
Frequency: Quarterly
Denomination: MAGICK
Continues: Mezla
Issues:
Vol. 1 No. 1 Candlemas
1990
Vol. 1 No. 2 Beltane/
Whalpurgist Nacht 1990
Vol. 1 No. 3 Lammas
1990
Vol. 1 No. 4 Samhain
1990
Vol. 1 No. 5 Candlemas
1991
Vol. 2 No. 1 Beltane
1991
Vol. 2 No. 2 Lammas
1991
Vol. 2 No. 3 Samhain
1991
Vol. 3 No. 1 Imbolc
1992
Vol. 3 No. 2 Beltane
1992
Vol. 3 No. 3 Lammas
1992
Vol. 3 No. 4 Samhain
1992
Vol. 4 No. 1 Candlemas
1993
Vol. 4 No. 2 Beltane
1993
Vol. 4 No. 3 Lughnasadh
1993
Vol. 4 No. 4 Samhain
1993
Vol. 5 No. 1 Imbolc
1994
Title: MIST-eries
Institution: Timothea
Frequency: Eight times a year
Denomination: PAGAN
Issues:
Vol. 5 No. 2 Midsummer 1985
Vol. 5 No. 3 July 1985 Summer
Wiccan Revival Issue
Vol. 5 No. 4 Lammas /August 1, 1985
Vol. 5 No. 5 Equinox (Fall) 1985
Vol. 5 No. 6 Hallowmas 1985
Thanksgiving / November 28, 1985
Yule 1985
Vol. 5 No. 9 Happy New Year 1986
Vol. 5 No. 10 Imbolc/Candlemas
February 1, 1986
30
Title: Mistletoe
Institution: Mark Worley
Frequency: Eight times a year
Denomination: PAGAN
Issues:
No. 2 August 1991
Reel: 52
31
1980
1980
1980
1980
1975
1975
Title: Needfire
Institution: Needfire
Frequency: Eight times a year
Denomination: WICCA
Issues:
Lammas
1984
Autumn Equinox 1984
Samhain
1984
Winter Solstice 1984
Imbulc
1985
Festival of Lights
Vol. 1 No. 7 Beltane 1985
Vol. 2 No. 1 Midsummer 1985
Lammas
1985
Samhain
1985
Autumn Equinox 1985
Reel: 54
32
1972
1973
1973
33
No. 3
No. 4
No. 1
Reel: 55
34
Vol. 11
Vol. 11
Vol. 11
Vol. 11
Vol. 11
Vol. 11
Vol. 11
Vol. 12
Vol. 12
Vol. 12
Vol. 12
Vol. 13
Vol. 13
Vol. 13
Vol. 13
Vol. 13
Vol. 14
Vol. 14
Vol. 14
Vol. 14
Vol. 14
Vol. 14
Vol. 15
Vol. 15
Vol. 15
Vol. 15
Vol. 15
Vol. 15
Vol. 15
Vol. 16
Vol. 16
Vol. 16
Vol. 16
Vol. 16
Vol. 16
Vol. 16
Vol. 16
Vol. 17
Vol. 17
Vol. 17
Vol. 17
Vol. 17
Vol. 17
Vol. 17
Vol. 17
Vol. 17
Vol. 18
1928
1928
1931
1933
1933
1933
1933
1933
1933
1933
1933
1933
1934
1934
1934
No. 5
No. 7
No. 8
No. 9
No. 10
No. 11
No. 12
No. 4
No. 6
No. 11
No. 12
No. 1
No. 2
No. 3
No. 4
No. 10
No. 3
No. 6
No. 7
No. 8
No. 9
No. 11
No. 1
No. 2
No. 3
No. 4
No. 6
No. 10
No. 12
No. 1
No. 2
No. 3
No. 4
No. 5
No. 8
No. 10
No. 12
No. 1
No. 2
No. 3
No. 4
No. 6
No. 8
No. 9
No. 10
No. 11
No. 1
May
July
August
September
October
November
December
April
June
November
December
January
February
March
April
October
March
June
July
August
September
December
January
February
March
April
June
October
December
January
February
March
April
May
August
October
December
January
February
March
April
June
August
September
October
November
January
1935
1935
1935
1935
1935
1935
1935
1936
1936
1936
1936
1937
1937
1937
1937
1937
1938
1938
1938
1938
1938
1938
1939
1939
1939
1939
1939
1939
1939
1940
1940
1940
1940
1940
1940
1940
1940
1941
1941
1941
1941
1941
1941
1941
1941
1941
1942
35
No. 1
No. 2
No. 3
No. 4
No. 5
No. 6
No. 1
No. 2
1972
1972
1972
1972
1972
1972
1973
1973
December 21,1978
Supplement No. 8
December 1979
Supplement No. 10
36
37
1991
1992
1992
1992
1992
1992
1992
1992
1993
1993
1993
1993
1993
1993
1994
1994
1994
1994
No. 5
No. 7
No. 8
No. 10
May
July
August
October
1995
1995
1995
1996
No. 88-4
No. 89-1
No. 89-2
No. 89-4
Yule/Winter Solstice 1989
No. 91-1
Imbolc/Vernal Equinox 1991
Beltane/Summer Solstice 1992
Yule/Imbolc
n.d.
38
Beltane
Summer Solstice
Lammas
Mabon
Samhain
Reel: 61
1983
1983
1983
1983
1983
1987
1990
1990
1990
1991
1991
39
Vol. 3
Vol. 3
Vol. 3
Vol. 3
Vol. 4
Vol. 4
Vol. 4
Vol. 4
Vol. 4
Vol. 4
Vol. 5
Vol. 5
Vol. 5
Vol. 5
Vol. 5
Vol. 6
Vol. 6
Vol. 6
Vol. 6
Vol. 6
Vol. 6
Vol. 6
Vol. 6
Vol. 6
Vol. 7
Vol. 7
Vol. 7
Vol. 7
Vol. 8
Vol. 8
Vol. 8
Vol. 8
Vol. 8
Vol. 9
Vol. 9
Vol. 9
Vol. 9
Vol. 9
Vol. 10
Vol. 10
Vol. 10
Vol. 10
Title: Pagana
Institution: Pagan/Occult/Witchcraft Special Interest
Group of American Mesna
Frequency: Five or six times a year
Denomination: MAGICK
Issues:
Vol. 1 No. 1 (#1)
Yule
1980
Vol. 1 No. 2 (#2)
Imbolc 1981
Vol. 1 No. 3 (#3)
Ostara 1981
Vol. 1 No. 4 (#4)
Litha
1981
Vol. 1 No. 5 (#5)
Lammas 1981
Vol. 1 No. 6 (#6)
Mabon 1981
Vol. 2 No. 1 (#7)
Samhain 1981
Vol. 2 No. 2 (#8)
Yule
1981
Vol. 2 No. 3 (#9)
Ostara 1982
Vol. 2 No. 4 (#10) Beltane 1982
Vol. 2 No. 5 (#11) Lammas 1982
Reels: 61 and 62
40
No. 1
No. 2
No. 3
No. 4
No. 1
No. 2
No. 3
No. 4
No. 5
No. 6
No. 1
No. 2
No. 3
No. 4
No. 5
No. 1
No. 2
No. 3
No. 4
No. 5
No. 6
No. 7
No. 8
No. 9
No. 1
No. 2
No. 3
No. 4
No. 1
No. 2
No. 3
No. 4
No. 5
No. 1
No. 2
No. 3
No. 4
No. 5
No. 1
No. 2
No. 3
No. 6
Vol. 2
Title: Palantir
Institution: Pagan Community Network
Denomination: MAGICK
Issues:
Vol. 1 No. 2 November
Reel: 62
Title: Panegyria
Institution: Rev. Pete "Pathfinder" Davis, Aquarian
Tabernacle Church
Frequency: Eight times a year
Denomination: MAGICK
Issues:
Vol. 1 No. 1 March/ Spring Equinox 1984
Vol. 1 No. 2 May/ Beltane 1984
Vol. 1 No. 3 June/ Summer Solstice 1984
Vol. 1 No. 5 September/
Autumn Equinox 1984
Vol. 1 No. 5 October/ Samhain 1984
Vol. 1 No. 7 December/Winter Solstice 1984
Vol. 1 No. 8 February/ Lady Day 1985
Vol. 2 No. 1 March/ Spring Equinox 1985
Vol. 2 No. 2 April/ Beltane 1985
Vol. 2 No. 3 June/ Summer Solstice 1985
Vol. 2 No. 4 August/ Lammas 1985
Vol. 2 No. 5 September/ Fall Equinox 1985
Vol. 2 No. 6 October/ Samhain 1985
Vol. 2 No. 7 December/Winter Solstice 1985
Vol. 2 No. 8 February/ Lady Day 1986
1981
1986
1986
1986
1987
1987
41
No. 1
No. 2
No. 3
No. 4
No. 5
No. 6
Title: Parachemy
Institution: Paracelus Research Society
Frequency: Quarterly
Denomination: MAGICK
Issues:
Vol. 1 No. 1 Winter 1973
Vol. 1 No. 3 Summer 1973
Vol. 3 No. 3 Summer 1975
Vol. 3 No. 4 Autumn 1975
Vol. 4 No. 1 Winter 1976
Vol. 4 No. 2 Spring 1976
Vol. 4 No. 3 Summer 1976
Vol. 4 No. 4 Fall
1976
Vol. 5 No. 1 Winter 1977
Vol. 5 No. 2 Spring 1977
Vol. 5 No. 3 Summer 1977
Vol. 5 No. 4 Fall
1977
Vol. 6 No. 1 Winter 1978
Vol. 6 No. 2 Spring 1978
Vol. 6 No. 3 Summer 1978
Vol. 6 No. 4 Fall
1978
Vol. 7 No. 1 Winter 1979
Vol. 7 No. 2 Spring 1979
Vol. 7 No. 3 Summer 1979
Vol. 7 No. 4 Fall
1979
Reel: 64
Reels: 63 and 64
42
Reel: 65
Vol. 2
No. 2
Vol. 2
No. 3
Vol. 2
No. 4
Vol. 2
No. 5
Vol. 2
No. 6
Vol. 3
No. 1
Vol. 3
No. 2
Title: Pendragon
Institution: The Pendragon Society
Denomination: MAGICK
Issue:
Glastonbury Fair Edition
Reel: 65
43
Title: Priest/ess
Denomination: MAGICK
Issues:
Vol. 1 No. 1 Litha
Reel: 66
Title: Projections
Institution: Silva Mind Control
Denomination: MAGICK
Issues:
Vol. 1 No. 1 March 1981
Reel: 66
No. 7
Spring Equinox
March 20, 1989
Vol. 1
No. 8
Beltane
May 1, 1989
9986 [1986]
Reel: 66
44
1975
1975
1975
1975
1976
1976
1976
1976
1977
1978
1978
Title: Quest
Institution: Association for Consciousness
Exploration
Denomination: MAGICK
Issues:
Vol. 3 Winter 1986
Vol. 8 Winter 1987
Reel: 66
ARC Accession No.: 444
45
Autumn 1984
Winter 1984
Spring 1985
Summer 1985
Autumn 1985
Winter 1985
Spring 1986
Summer 1986
Fall
1986
Winter 1986
Spring 1987
Summer 1987
Autumn 1987
Winter 1987
Spring 1988
Summer 1988
Fall
1988
Autumn 1989
Spring 1990
Spring 1992
Winter 1993
Autumn 1995
Autumn 1997
Autumn 2002
Autumn 2003
ARC Accession No.: 1866
Title: RFD
Frequency: Quarterly
Denomination: MAGICK
Issues:
No. 43 Summer 1985
No. 45 Winter 1985/1986
No. 61 Spring 1990
Notes: RFD is published quarterly on the equinoxes
and solstices at Running Water.
Reel: 67
Title: Riverpath
Institution: PhilANOR
Frequency: Six times a year
Denomination: MAGICK
Issues:
Vol. 2 No. 2 [April] 1989
Vol. 2 No. 3 [June] 1989
Vol. 2 No. 4 [July] 1989
Vol. 2 No. 5 [October] 1989
Vol. 2 No. 6 [December] 1989
Vol. 3 No. 1 [January] 1990
Vol. 3 No. 2 [April] 1990
Vol. 3 No. 3 [June] 1990
[Vol. 3 No.4] n.d.
Vol. 3 No. 5
Vol. 3 No. 6
Vol. 4 No. 1 [January] 1991
Vol. 4 No. 1 [March] 1991
Vol. 4 No. 3
Title: Revival
Institution: Mirror Publications
Frequency: Eight times yearly (cross-quarterly)
Denomination: MAGICK
Issues:
No. 1 July
1976
No. 3 Virgo
1976
No. 4 Libra
1976 Special Issue
No. 5 Samhain 1977
Reel: 67
46
Vol. 3
Vol. 5
Vol. 5
Vol. 5
Vol. 5
Vol. 5
Vol. 5
Vol. 6
Vol. 6
Vol. 8
Vol. 8
Vol. 7
No. 3
No. 1
No. 2
No. 3
No. 4
No. 5
No. 6
No. 5
No. 6
No. 1
No. 3
No. 1
Beltane 1989
Spring 1991
Beltane 1991
Litha
1991
Lughnassadh 1991
Mabon 1991
Samhain 1991
Mabon 1992
Samhain 1992
Spring 1992
Midsummer 1992
Imbolc 1993
1985
1985
1986
1986
47
48
Lughnassad
1987
Samhain
1987
Imbolc
1988
Notes: Title becomes Sanctuary Circles Newsletter
and numbering stops, beginning with Imbolc 1985.
Reel: 70
1983
1983
1984
1984
1984
1984
1984
1985
1985
1985
1985
1985
1986
1986
1986
1986
1986
1986
1986
1987
1987
1987
49
Title: Seed/Time
Institution: Seed/Time
Denomination: MAGICK
Issues:
Vol. 1 No. 2 Winter 1983
Reel: 70
50
Title: SheTotem
Institution: Panic Press and Council of the Blue
Moon
Frequency: Quarterly
Denomination: PAGAN
Issues:
December
1983
Fall
1984
April/May/June 1985
July/August/September 1985
December
1985
March
1986
June
1986
September
1986
December
1986
March
1987
June
1988
March
1989
June
1989
Reel: 71
Reel: 71
Vol. 3
Vol. 3
Vol. 3
Vol. 4
51
No. 2
No. 3
No. 4
No. 1
Summer 1994
Fall
1994
Winter 1994
Spring 1995
ARC Accession No.: 1867
Title: Sleipnir
Institution: Aerospace Technology Guild of The
Asatru Free Assembly
Denomination: MAGICK
Issues:
No. 9
Reel: 72
Title: Smagorad
Institution: Spencer and Associates
Frequency: Monthly
Denomination: MAGICK
Issues:
Vol. 1 No. 3 March 1990
Vol. 2 No. 1 January 1990
Reel: 72
Title: Solitary
Institution: The Re-formed Congregation of the
Goddess
Frequency: Quarterly
Denomination: MAGICK
Issues:
Vol. 1 No. 1 Spring 1993
Reel: 72
52
Vol. 3
Vol. 3
Vol. 4
Vol. 4
1981
1981
1981
1982
1982
No. 3
No. 4/5
No. 1
No. 2
October/Samhain
Spring
Reel: 73
Title: Spirituality
Institution: Country Women
Frequency: Monthly
Denomination: MAGICK
Issues:
No. 10 April
1974
Reel: 73
Title: Spirals
Frequency: bimonthly
Denomination: MAGICK
Issues:
No. 26
No. 32 December 1982/ January 1983
Reel: 72
53
1986
1987
Title: StormClouds
Institution: Ravenscall Collective
Denomination: MAGICK
Issues:
No. 1 Lammas
Reel: 73
Title: Survival
Institution: The Church and School of Wicca
Denomination: WICCA
Issues:
No. 1 June
1972
No. 3 December
1972
No. 6 November
1973
No. 8 January
1975
No. 10 July
1976
No. 12 May
1977
No. 13 September
1977
No. 13 October
1977
No. 14 November
1977
No. 15 January
1978
54
No. 92
No. 93
No. 94
No. 95
No. 96
No. 97
No. 98
No. 100
No. 106
No. 107
No. 108
No. 109
No. 111
No. 113
No. 115
No. 117
No. 118
No. 150
Reels: 74 and 75
March
1978
October
1978
December
1978
February
1979
April
1979
July
1979
September
1979
March
1980
January
1981
July
1981
November
1981
March
1982
May
1982
July
1982
September
1982
January
1984
March
1984
May
1984
July
1984
September
1984
January/February 1985
March/April
1985
May/June
1985
July/August
1985
September/October 1985
November/December 1985
January/February 1986
March/April
1986
May/June
1986
July/August
1986
November/December 1986
January/February 1987
March/April
1987
May/June
1987
July/August
1987
September/October 1987
November/December 1987
January/February 1988
March/April
1988
May/June
1988
July/August
1988
September/October 1988
November/December 1988
January/February 1989
March/April
1989
May/June
1989
July/August
1989
September/October 1989
November/December 1989
January/February 1990
March/April
1990
May/June
1990
July/August
1990
September/October 1990
November/December 1990
January/February 1991
March/April
1991
May/June
1991
July/August
1991
September/October 1991
November/December 1991
January/February 1992
May/June 1992 Centennial Issue
May/June
1993
July/August
1993
September/October 1993
November/December 1993
March/April
1994
July/August
1994
November/December 1994
March/April
1995
May/June
1995
July/August
2000
ARC Accession No.: 462
55
Title: Tara
Institution: Tara
Frequency: Five times a year
Denomination: MAGICK
Issue:
No. 9 Mabon/Autumn Equinox 1987
Reel: 76
Title: Tamlacht
Institution: Harry Warner, Jr.
Denomination: MAGICK
Issues:
No. 18 June
1973
Reel: 76
56
Title: Thelemix
Institution: Club Six-Sixty-Six/ OMB
Frequency: Annually
Denomination: MAGICK
Issue:
1993
Reel: 77
Title: Themis
Institution: Susan B. Anthony Coven No. 1
Frequency: Eight times a year
Denomination: MAGICK
Issue:
June
ca 1979
August
ca 1979
September
ca 1979
Vol. 1 No. 4 Hallomas
1979
Vol. 1 No. 5 Winter Solstice 1979
Vol. 1 No. 6 Candlemas
1980
Vol. 1 No. 7 Spring Equinox 1980
Vol. 1 No. 8 May Eve
1980
Vol. 2 No. 1 Midsummer 1980
Anniversary Issue
Vol. 2 No. 2 Lammas 1980
Vol. 2 No. 3 Autumn Equinox 1980
Vol. 2 No. 4 Hallomas
1980
Vol. 2 No. 5 Winter Solstice 1980
Spring Equinox 1981
Vol. 2 No. 8 May Eve
1981
Reel: 77
Title: Thelema
Institution: QBLH
Frequency: Quarterly
Denomination: MAGICK
Issues:
Vol. 1 No. 1 April 10, 1980
Vol. 1 No. 2 1980
Vol. 1 No. 3 1980
Vol. 1 No. 4 1981
Vol. 2 No. 1 1981
1981
Vol. 3 No. 1 1982
Vol. 3 No. 3 1982
Reel: 77
Title: Thunderbow
Institution: Church of Seven Arrows
Frequency: Monthly
Denomination: MAGICK
Issues:
1977-1978 Editorials: The First Year
No. 1 December
1977
No. 2 January
1978
No. 3 February
1978
No. 4 March
1978
No. 5 April
1978
No. 6 May
1978
No. 7 June
1978
No. 8 July
1978
No. 9 August
1978
No. 10 September
1978
No. 11 October
1978
No. 12 November
1978
No. 13 December
1978
No. 14 January
1979
No. 15 February
1979
Reel: 77
57
March
April
May
June
July
August
September
October
November
December
January
February
March
April
May/June
July
August
September
October
November
December
January
February
March
April
May
June
July
August
September
October
November
December
January
February
March
April
May
June
July
August
September
October
November
December
January
February
March
April
May
June
July
August
September
October
No. 71
No. 72
No. 73
No. 74
No. 75
No. 76
No. 77
No. 78
No. 79
No. 80
No. 81
No. 82
No. 83
No. 84
No. 85
No. 86
No. 87
No. 88
No. 89
No. 90
No. 91
No. 92
No. 93
No. 94
No. 95
No. 96
No. 97
No. 98
No. 99
No. 101
No. 102
No. 103
No. 105
No. 106
No. 107
No. 108
No. 109
1979
1979
1979
1979
1979
1979
1979
1979
1979
1979
1980
1980
1980
1980
1980
1980
1980
1980
1980
1980
1980
1981
1981
1981
1981
1981
1981
1981
1981
1981
1981
1981
1981
1982
1982
1982
1982
1982
1982
1982
1982
1982
1982
1982
1982
1983
1983
1983
1983
1983
1983
1983
1983
1983
1983
Reels: 77 and 78
November
December
January
February
March
April
May
June
July
August
September
October
November
December
January
February
March
April
May
June
July
August
September
October
November
January
February
March
April
June
August
September
November
December
January
February
March
1983
1983
1984
1984
1984
1984
1984
1984
1984
1984
1984
1984
1984
1984
1985
1985
1985
1985
1985
1985
1985
1985
1985
1985
1985
1986
1986
1986
1986
1986
1986
1986
1986
1986
1987
1987
1987
Title: Tides
Institution: Tides
Frequency: Quarterly
Denomination: MAGICK
Continues: Harvest
Issues:
Vol. 1 No. 1 Samhain/Yule 1992
Vol. 1 No. 2 Imbolc/
Spring Equinox 1993
Vol. 1 No. 3 Beltane/
Summer Solstice 1993
Reel: 78
ARC Ascension No.:1651
58
Title: Tsunami
Institution: Church of the Latter Day Surf
Denomination: MAGICK
Issues:
Vol. 1 No. 1 Summer 1978
Vol. 1 No. 2 Fall
1978
Vol. 1 No. 3 1979
Vol. 1 No. 4 1980
Reel: 78
Title: Trajectories
Institution: The Permanent Press
Frequency: Quarterly
Denomination: MAGICK
Issues:
Vol. 1 No. 1 Summer 1988
Premiere Issue
Reel: 78
Title: Transformation
Frequency: Ten times a year
Denomination: MAGICK
Issues:
n.d. Inaugural Issue
Reel: 78
59
No. 8
No. 2
No. 3
No. 4
No. 5
No. 6
No. 7
No. 8
No. 1
No. 2
No. 3
No. 4
No. 5
No. 6
No. 7
No. 8
No. 1
No. 2
No. 3
No. 4
Vol. 8
Vol. 8
Vol. 8
Vol. 8
No. 5
No. 6
No. 7
No. 8
Vol. 9
No. 1
Vol. 9
Vol. 9
Vol. 9
Vol. 9
Vol. 9
Vol. 9
Vol. 9
Vol. 10
Vol. 10
Vol. 10
Vol. 10
Vol. 10
Vol. 10
Vol. 10
Vol. 10
No. 2
No. 3
No. 4
No. 5
No. 6
No. 7
No. 8
No. 1
No. 2
No. 3
No. 4
No. 5
No. 6
No. 7
No. 8
Vol. 11
Vol. 11
Vol. 11
Vol. 11
Vol. 11
Vol. 11
Vol. 11
Vol. 11
Vol. 12
Vol. 12
Vol. 12
No. 1
No. 2
No. 3
No. 4
No. 5
No. 6
No. 7
No. 8
No. 1
No. 2
No. 3
Harvest Home
Yule
Candlemas
Eostara
Beltane
Midsummer
Lammas
1982
1982
1983
1983
1983
1983
1983
Vol. 12
Vol. 12
Vol. 12
Vol. 12
Vol. 12
Vol. 13
Vol. 13
Vol. 13
Vol. 13
Vol. 13
Vol. 13
Vol. 13
Vol. 13
Vol. 14
Vol. 14
Vol. 14
Vol. 16
Hallowmas
Yule
Candlemas
Spring Equinox
Beltane
Midsummer
Lammas
1983
1983
1984
1984
1984
1984
1984
Autumnal Equinox 1984
Hallowmas
1984
Yule
1984
Candlemas
1985
March/
Spring Equinox 1985
April/ Beltane
1985
No. 4
No. 5
No. 6
No. 7
No. 8
No. 1
No. 2
No. 3
No. 4
No. 5
No. 6
No. 7
No. 8
No. 2
No. 3
No. 4
No. 1
Eostara/Spring
Beltane
Midsummer
Lammas
Autumn
Hallowmas
Yule
Candlemas
Eostara
Beltane
Midsummer
Lammas
Autumn
December/Yule
1989
1989
1989
1989
1989
1989
1989
1990
1990
1990
1990
1990
1990
1990
January/Candlemas 1991
March/Eostara 1991
October 31/
Hallowmas
1992
Vol. 16 No. 8 Autumn
1993
Vol. 17 No. 1 Hallowmas
1993
Reels: 78 and 79
ARC Accession No.: 1868
July/ Lammas
1985
September/
Autumnal Equinox 1985
October/
Hallowmas
1985
December/Yule 1985
January/Candlemas 1986
March/ Eostre
1986
April/ Beltane
1986
June/Midsummer 1986
July/ Lammas
1986
September/Autumn 1986
October/Hallowmas 1986
March/ Eostara
April/ Beltane
1987
1987
July/ Lammas
1987
September/
Autumn Equinox 1987
October/ Hallowmas 1987
Title: Unicornews
Institution: The Fellowship of the Living Unicorn
Frequency: Eight times a year
Denomination: MAGICK
Issues:
Vol. 1 No. 1 February 2, 1981
Vol. 1 No. 2 March 20, 1981
Vol. 1 No. 3 May 1, 1981
Vol. 1 No. 4 June 21, 1981
July/ Lammas
1988
September/Autumn 1988
October/Hallows 1988
Yule
1988
Candlemas
1989
60
No. 5
No. 6
No. 7
No. 8
August 1, 1981
September 21, 1981
November 1, 1981
December 21, 1981
Reel: 79
Title: Uraeus
Institution: Aquarian Spiritual Center
Frequency: Quarterly
Denomination: MAGICK
Issues:
Vol. 1 No. 2 Spring Equinox ca 1980
Vol. 2 No. 1 Winter Solstice 1980
Vol. 2 No. 2 Spring Equinox 1981
Vol. 2 No. 3 1982 Third Issue
Vol. 2 No. 4 1983 Fourth Issue
Reel: 79
Title: Vortex
Institution: Order of Selohaar
Frequency: Quarterly
Denomination: MAGICK
Issues:
September 10, 1988
December 17, 1988
March 6, 1989
June 17, 1989
October 11, 1989
February 3, 1990
May
1990
Summer 1990
Spring 1991
Winter 1991
Reel: 80
Title: Water
Institution: Pagan Educational Network
Frequency: Quarterly
Denomination: MAGICK
Issues:
Vol. 2 No. 1 January 1995
Reel: 80
61
Title: Weird
Institution: Pittsburgh Pagan Alliance
Frequency: Quarterly
Denomination: MAGICK
Is Continued By: Wyrd
Issues:
Vol. 1 No. 1 March 1986
Vol. 1 No. 3 September 1986
Vol. 1 No. 4 December 1986
Vol. 2 No. 2 June 1987
Vol. 2 No. 3 September 1987
Vol. 2 No. 4 December 1987
Vol. 3 No. 1 March 1988
Reel: 80
62
Reel: 81
No. 3
No. 4
No. 1
No. 2
No. 3
No. 4
No. 1
No. 2
No. 3
No. 4
No. 1
No. 2
No. 3
Spring 1987
Summer 1987
Fall
1987
Winter 1987
Spring 1988
Summer 1988
Fall
1988
Winter 1988
Spring 1989
Summer 1989
Fall
1989
Winter 1989
Spring 1990
ARC Accession No.: 477
63
1972
1972
1972
1972
1973
1973
1973
1973
1973
1973
1974
1974
1974
1975
1975
1983
1983
1983
1984
1984
1984
1984
1985
1985
1985
Title: Widdershins
Institution: Emerald City/Silver Moon Productions
Frequency: Eight times a year
Denomination: MAGICK
Issues:
Vol. 1 No. 2 Litha
1995
Vol. 1 No. 4 Mabon 1995
Vol. 5 No. 8 Oestara 2000
Reel: 82
ARC Accession No.: 474
64
65
Title: Wingspan
Frequency: Quarterly
Denomination: MAGICK
Issues:
Vol. 6 No. 3 October-December 1992
Reel: 83
No. 2
66
Vol. 4
Vol. 4
Vol. 5
Vol. 5
No. 2
No. 3
No. 1
No. 2
1975
Samhain 1975
Eostar 1976
Litha
1976
67
1972
1972
Title: Witchwords
Institution: Vancouver Witch Community
Denomination: MAGICK
Issues:
Imbolc/Spring Equinox 1993
Reel: 85
Title: Wodenwood
Institution: Wodenwood
Frequency: Quarterly
Denomination: MAGICK
Issues:
Vol. 2 No. 6 Imbolc 1987
Vol. 3 No. 1 Beltaine 1987
Reel: 85
Title: Wolf--Coats!
Institution: Varangian Guard
Frequency: Quarterly
Denomination: MAGICK
Issues:
No. 2 January
No. 3 August
No. 4 January
No. 6 October
No. 7 December
Reel: 85
1980
1980
1981
1981
1981
68
Title: YGGDRASIL
Institution: The Heathen Way/ Freya's Folk
Frequency: Quarterly
Denomination: MAGICK
Issues:
Vol. 1 No. 1 Uara
1984
Vol. 1 No. 4 Einharjar
1984
Vol. 2 No. 1 Uara
1985
Vol. 2 No. 2 Walburgis
1985
Vol. 2 No. 3 Freyfaxi
1985
Vol. 2 No. 4 Einharjar
1985
Vol. 3 No. 2 Walburgis
1986
Vol. 3 No. 3 Freyfaxi
1986
Vol. 4 No. 1 Uara
1987
Vol. 4 No. 2 Walburgis
1987
Vol. 5 No. 2 Walburgis
1988
Vol. 5 No. 4 Einharjar
1988
Vol. 6 No. 1 Uara
1989
Vol. 6 No. 2 Walburgis
1989
Vol. 6 No. 3 Freyfaxi
1989
Vol. 6 No. 4 Einharjar
1989
Vol. 7 No. 1 Uara
1990
Vol. 7 No. 2 Walburgis
1990
Vol. 7 No. 3 Freyfaxi
1990
Vol. 7 No. 4 Einharjar
1990
Vol. 9 No. 4 Einharjar
1992
Vol. 10 No. 1 Uara
1993
Vol. 11 No. 3 Freyfaxi
1994
Vol. 11 No. 4 Einharjar
1994
Vol. 20 No. 2 Walpurgis
2004
Reel: 85
Title: X
Institution: Rod Frye
Frequency: Quarterly
Denomination: MAGICK
Issues:
Vol. 1 No. 1 January-March 1973
Rare Collector's Issue
Vol. 1 No. 2 Spring-Summer 1973
Reel: 85
69