The Story of Anna Kingsford and Edward Maitland and of the new Gospel of Interpretation

This book is designed (1) in satisfaction of the widely-expressed desire for a more particular account than has yet been rendered concerning the genesis of the writings claiming to constitute a "New Gospel of Interpretation"; and (2) in fulfilment of the duty incumbent on me as the survivor of the two recipients of such Gospel to spare no means which may minister to its recognition and acceptance by the world, for whose benefit it has been vouchsafed.

Although largely biographical in character, this book is not a history of individuals, but of a Work, and involves only such personal references as are necessary to such history. It is not, however, a full or a final account that is contained in it. Such an account can be given only in the form of the regular biography which is in course of preparation. This book is an instalment only of that biography, being put forth in advance of it, partly, as said above, to meet a present need, and partly, to prevent a total loss of the record in the event of my failure to complete it--a contingency of which, in view of the magnitude of the task and my advanced age, I am bound to take account.

E.M.

PREFACE

TO THE THIRD EDITION.

Since the publication in 1893 of this book which, as stated in Chapter VII., was "intended but as an epitome and instalment" of a far larger book then in course of preparation, the full and final account of the "New Gospel of Interpretation" has been given to the world. In 1896 Edward Maitland published his magnum opus, "The Life of Anna Kingsford," in two large volumes of 420 pages, "illustrated with portraits, views, and facsimiles." This is, and will always be, the biography par excellence of Anna Kingsford and Edward Maitland, and it is absolutely indispensable for those who would know all that there is to be known of them and their work and of the "New Gospel of Interpretation." As that book, however, on account of its great length, must always be a costly book, and therefore beyond the means of many who would like to have some reliable information concerning Anna Kingsford and Edward Maitland and their work, and as there are many who, on account of their time for reading being limited or their inclination to read being little, require information within the compass of a small book or go without it altogether, there will, notwithstanding the publication of the "Life of Anna Kingsford," be a demand for this shorter "Story," which is so admirably suited to meet the needs or requirements of these classes of persons; for, be it noted, the publication of "The Life of Anna Kingsford" has not in any way depreciated the value of this book in this sense that, having been written by one of the two recipients of the "New Gospel of Interpretation," it is a first authority second to none for the statements therein contained.

The change in the title of the book from "The Story of the New Gospel of Interpretation" to the present title calls for some explanation and justification, because the former title was an excellent one in many respects, and the book has become known to many by that title. The "Gospel of Interpretation" is the name or description which was given by its Divine Inspirers, the Hierarchy of the Spheres Celestial, to the work of which this book tells the story, in token of its relation to the previous "Gospel of Manifestation." The former title implied, as the Author pointed out in his preface, that that which this book propounded was "not really a new Gospel, but one of Interpretation only"; and this is not really new, but, as the Author has also pointed out, "so old as to have become forgotten and lost, being the purely spiritual sense, as discerned from the purely spiritual standpoint originally intended and insisted on by Scripture itself as its true sense and standpoint, and those which alone render Scripture intelligible"[1]. But notwithstanding this, and notwithstanding that on the front page it was expressly stated that "There shall nothing new be told; but that which is ancient shall be interpreted," the former title failed to convey to the minds of some the meaning that it was intended to convey, and it gave no indication of the biographical nature of the work. Many who otherwise would have read the book refrained from doing so because they thought that a new Gospel, inconsistent with and perhaps opposed to if not intended to supersede the old Gospel, was propounded. It is necessary, therefore, for me to state, if possible more explicitly than it was stated in the previous editions of this book, that this is not an attempt to create a new Gospel differing from that of Jesus Christ[2]. Anna Kingsford's and Edward Maitland's mission and aim was to interpret the Christ, not to rival or supersede Him. The "New Gospel" is, first and foremost, interpretative, and is destructive only in the sense of reconstructive. "It tells nothing new; it simply restores and reinforces the old, even the Gnosis, which, as the doctrine of the Church unfallen, is that also of the Church fallen, though the latter has lost the key to its interpretation"[3]. Nor is the teaching represented by this book opposed to the existence of an objective Church. Anna Kingsford and Edward Maitland fully recognised the necessity of such an organisation for the formulation, propagation, and exposition of religion. Their opposition was "only to the recognition by the Church of the objective, historical, and materialistic aspect of religion, to the exclusion of that which really constitutes religion, namely, its subjective, spiritual, and substantial aspect, wherein alone it appeals to the mind and soul, and is efficacious for redemption." The aim of the New Gospel "is defined exactly," said Edward Maitland, "in the following citation from St. Dionysius the Areopagite 'not to destroy, but to construct; or, rather, to destroy by construction; to conquer error by the full presentment of truth.' As will be obvious, such a design does not necessarily involve the destruction of anything that exists whether of symbol or ritual, or ecclesiastical organisation, but only their regeneration by means of their translation into their spiritual and divinely intended sense. And it is precisely because that sense has been lost--as declared in Scripture it had long been, and would yet long be, lost--that a new 'Gospel of Interpretation' has been vouchsafed in fulfilment of the promises in Scripture to that effect; and this from the source of the original Divine revelation, namely, the Church Celestial, and by the method which always was that of such revelation, namely, the intuition operating under special illumination.... Even the priest, though hitherto deservedly regarded as the 'enemy of man,' will not be destroyed under the new régime whose inauguration we are witnessing. For in becoming interpreter as well as administrator, he will be prophet as well as priest, and speak out the things of God and the soul instead of concealing them under a veil. So will the 'veil be taken away,' and Cain, the priest, instead of killing Abel, the prophet, as hitherto, will unite with him, becoming prophet and priest in one. And instead of any longer corrupting the 'woman' Intuition, and suppressing the 'man' Intellect, he will purify and exalt her, and enable her to fulfil her proper function as 'the Mother of God' in man, and will recognise the intellect, when duly conjoined with her, as the heir of all things. Thus, becoming interpreter as well as administrator, prophet as well as priest, and recognising interpretation as the corollary of the understanding, the prophet-priest of the regeneration will give to men freely of the waters of life, that only true bread of Heaven, which is the food of the understanding, instead of the indigestible 'stones' and poisonous 'serpents' of doctrines, the profession of which, by divorcing assent from conviction, involves that moral and intellectual suicide, to induce others to join him in committing which Cardinal Newman wrote his 'Grammar of Assent,' True it is 'faith that saves,' but the faith that is without understanding is not faith, but credulity"[4]. It is for the above-mentioned reasons that the title of this book has been changed. The title must be subservient to the book, and it is hoped that, the change having been made, there will not be any further misunderstanding--even on the part of those who are most superficial--as to the nature and object of "The Story of the New Gospel of Interpretation."