The Story of Anna Kingsford and Edward Maitland and of the new Gospel of Interpretation — Text and Context
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For The Story of Anna Kingsford and Edward Maitland and of the new Gospel of Interpretation — Text and Context, the stored edition analysis reports 68,498 words, 4 hr 58 min estimated reading time, and 9 detected text sections.
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Project Gutenberg metadata also associates the work with “Mysticism,” connecting these edition facts with the source record’s subject description.
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The Instruments--Their early lives--Their consciousness of a special mission, and intimations of a call--Their training in respect of circumstance, character, and faculty, until brought together for their Joint work. 1-36
A baptism of the Spirit--"At last I have found a man through whom I can speak!"--Intimation of the nature and aim of their work--The Doomed train, "No one on the engine!"--Instantaneous transfer of inspiration--"Woman, what have I to do with thee?"--The recovery of a Gospel scene, and its import--"The woman taken in adultery"--Vision of Adonai--Source of the opening sentences in St. John's Gospel--Chapter from the recovered Gnosis--The Generation of the Word. 37-70
The perfect love that casts out fear." In the presence of celestial visitants--A parable of the Intuition--"The Wonderful Spectacles"--The Greek element in the work--Hermes and John the Baptist--The "heresy of Prometheus"--The Fig-tree, a symbol of the inward understanding; the time come for it to bear fruit--The Seeress's faculty--Her relations with Hermes--"Thou art the Rock" addressed to Hermes--The parable of the Fig-tree--The Mystic Woman of Holy Writ--"Go thy way, Daniel.... Thou shalt rest, and stand in thy lot at the end of the days"--The prophecy of the book of Esther--The Angel Genius, his account of himself and his office--Divine revelation the supreme common sense--The source and method of the New Revelation--Its chief recipient "not a medium or a seer, but a prophet"--An instruction and a caution concerning the survival of tendencies encouraged in past lives--Communion with souls of the departed--The conditions of such intercourse--An instruction concerning Inspiration and Prophesying--The prophecy of "the kingdom of the Mother of God." 71-108
"Ye are not yet perfected"--Our respective _Auras_--An exhortation--The Seven Spirits of God, their co-operation necessary for a perfect work--"You belong to us now, to do our work and not your own"--Enforced silence--"The Powers of the Air;" their mode of attack--A strange visitant and his communication--A strained situation--Visions of guidance--The "refractory team," and the "Two Stars"--The promised land reached only through the wilderness--"The Word a Word of mystery, and they who guard it Seven"--"One Neophyte could not save himself"--A Horoscope--A descent into hell--Counsels of Perfection--A "Merry Christmas"--A timely arrival--Neoplatonic recognition of Hermes--The one Truth, never without a witness in the world--The key of knowledge restored--Problems solved--The mystic "Woman" of Holy Writ. 109-141
The key to the mystery of the Bible; the "Veil of Moses" withdrawn--The secret laid bare of the world's sacrificial system, and the feud between priest and prophet--The Memory of the Soul--The Standpoint of the Bible--All that is true is Spiritual--The revelation of "that wicked one"--The seals broken and the books opened--The New Gospel of Interpretation--Sacerdotalism the "Jerusalem which killed the prophets"--The suppressed doctrines--Reincarnation the corollary and condition of Regeneration and implicit in the Bible--"Ye _must_ be born again of Virgin Mary and Holy Ghost"--The doctrines of the Trinity and Divine Incarnation as now interpreted, necessary and self-evident truths--Evolution the manifestation of a divine inherency; accomplished only by the realisation of Divinity--The process of regeneration, and therein of salvation, interior to the individual--Adam and Christ the initial and final stages in the spiritual evolution of every man--The "Christ within" of St Paul--The _Credo_ an epitome of the spiritual history of the Sons of God. 142-162
Spontaneity of the Seeress's faculty--Specific illuminations, in illustration, chiefly, of the process of Regeneration; concerning (1) Holy Writ; (2) Redemption; (3) Sin and death; (4) The Twelve Gates of Regeneration; (5) The Passage of the Soul; (6) The Mystic Exodus; (7) The Spiritual Phoibos and the order of the Christs; (8) The Previous Lives of Jesus, and Reincarnation; (9) The Work of Power; the land and tongue of the New Revelation, why ours. 163-183
THE PROMULGATION AND RECOGNITION.
Accordance of all the dates with those prophesied--Other coincidences--Why our work has remained so long unknown to the generality--Notable recognitions, by representative Kabalists, Mystics, Occultists and Divines, Catholic, Anglican, and others--Spiritualism, Theosophy, and the New Gospel of Interpretation as fellow-agents in the unfoldment of the world's spiritual consciousness, and the unsealing of the world's Bibles, prophesied to take place at this epoch--"Abraham, Isaac, and Jacob," the Hebrew equivalents for Brahma, Isis, and Iacchos, to denote the mysteries of India, Egypt, and Greece, the Spirit, the Soul, and the Body, and therein the Gnosis of which the Christ is the fulfilment and personal demonstration, and the restoration of which was prophesied by Jesus as to mean the Regeneration of the Church and the establishment of the divine kingdom on earth--Mysticism and Occultism, the distinction between them, and the necessity of both physical and spiritual science to a perfect system of thought and rule of life--Conclusion. 184-204
A.K., for Anna Kingsford.
Edward Maitland opens this work by declaring it 'not a history of individuals, but of a Work,' immediately orienting the reader toward the collaborative spiritual project at its core. The preface, dated 1893, positions the book as an 'instalment' of a larger biography, written partly to meet public demand and partly to safeguard the record against the author's advanced age. This provisional, urgent tone sets the stage for a narrative that intertwines personal testimony with claims of divine revelation.
The Work's Framing as an Instalment
Maitland's preface stresses that this book is 'intended but as an epitome and instalment' of a far larger work, later published as The Life of Anna Kingsford (1896). The third edition's preface, added after Maitland's death, directs readers to that 'full and final account.' This layered publication history means the present volume is deliberately incomplete, a point Maitland underscores by citing the risk of 'total loss of the record' should he fail. Readers should therefore expect a condensed, sometimes elliptical narrative that assumes familiarity with the broader context of Kingsford and Maitland's joint mission.
The Voice of Prophecy and Gender Reversal
Chapter III contains a striking prophetic passage attributed to Kingsford, delivered in a biblical cadence: 'The days of the Covenant of Manifestation are passing away: the Gospel of Interpretation cometh.' The text proclaims a reversal of gender hierarchy, declaring that 'the woman shall be created' and 'she shall be first in rule.' Men are told they will say, 'O that we had been born women!' This language, drawn from the excerpts, presents woman as 'the crown of man' and 'the final manifestation of humanity.' The passage exemplifies the work's fusion of mystical revelation with a radical reimagining of gender roles, though the excerpts do not reveal how this prophecy is enacted in the narrative.
Humility, Love, and the Colours of Auras
In Chapter IV, Maitland describes the spiritual discipline required for their mission: 'The man must make himself nothing that the God may be all.' He recounts warnings that 'many are called but few are chosen,' with vanity as the common 'Judas' that betrays aspirants. A striking detail involves the 'tinctures of our own souls as indicated by the colours of our respective auras': Kingsford's aura was the 'blood-red ray of the innermost sphere,' associated with Uriel and Phoibos, while Maitland's was the 'violet of the outermost sphere,' linked to reverence and humility. This colour symbolism, grounded in a specific spiritual cosmology, offers a concrete entry point into the work's esoteric framework.
The Antagonisation and the Peril of Self-Exaltation
The chapter titled 'The Antagonisation' (Chapter IV) introduces a central tension: the constant threat of self-exaltation undermining the divine work. Maitland notes that 'the failures of others through self-exaltation' were used as cautionary examples. The excerpts portray a collaborative effort fraught with spiritual peril, where the recipients of revelation must subordinate personal ambition to universal purpose. This theme of antagonism—both external and internal—gives the narrative a dramatic undercurrent, though the excerpts do not specify particular conflicts or outcomes. Readers should watch for how this dynamic shapes the unfolding account.
Maitland's text rewards attention to its layered structure: the prefatory framing, the prophetic interludes, and the personal reflections on spiritual discipline. The excerpts suggest a work that oscillates between memoir and manifesto, grounded in specific esoteric symbolism. Readers approaching this volume should treat it as a deliberately partial record, one that invites further exploration of the larger biography it was designed to introduce.
I think of those earnest pages recording how Anna and Edward sought a hidden scripture beneath familiar words, and it reminds me of another old book where truth hides among false faces and shifting names. Both whisper that sacred meanings wait patiently behind masks. That quieter company, The Three Impostors — Text and Context, keeps such splendid company on my shelf — a gentle trickster beside a sincere seeker.
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