tag="{http://www.w3.org/1999/xhtml}a">Chapter VI.

THE EXEMPLIFICATION. 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   Chapter VII. 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

AND

OF THE NEW GOSPEL OF
INTERPRETATION.

THE VOCATION.

My colleague in the work, the history of which I am about to render some account, was the late Anna Kingsford, née Bonus, M.D. of the University of Paris.

There was a link between her husband's family and mine, but we were not personally acquainted until, in the summer of 1873, she was led by reading one of my books[8] to open a correspondence with me, which disclosed so striking a community between us of ideas, aims, and methods, that I accepted an invitation to visit her at her husband's rectory at Pontesbury, Salop, in Shropshire, for the sake of a fuller discussion of them. This visit which lasted nearly a fortnight, took place in February, 1874[9].

The account I received of her history was in this wise. Born at Stratford, in Essex, on the 16th September, 1846, long after the last of her many brothers and sisters, and endowed with the most fragile of constitutions and liabilities the most distressing of bodily weakness and suffering, and differing widely, moreover, in temperament from all with whom she was associated, her young life had enjoyed but a scanty share of human sympathy, and was largely one of solitude and meditation, and such as to foster the highly artistic, idealistic, and mystic tendencies with which she was born. Singularly energetic of will, and conscious of powers both transcending in degree and differing in kind from any that she recognised in others, she assiduously exercised her faculties in many and various directions in the hope of discovering the special direction in which her mission lay. For, from her earliest childhood she had been conscious of a mission, for the accomplishment of which she had expressly come into the earth-life. And she claimed even to have distinct recollection of having been strongly dissuaded from coming, on account of the terrible suffering which awaited her in the event of her assuming a body of flesh. Indeed, so little conscious was she of the reality of her