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• The Moon under Her Feet (A Lua sob Seus Pés). By T Polyphilus. Texto na
Internet.
Informação: O texto abaixo tem caráter
biográfico, e está orientado principalmente para mostrar coisas
como o que podemos ler na seguinte citação: “Pelo menos
dois grandes chefes da Ordem Hermética da “Golden
Dawn” foram participantes
ativos na Sociedade Hermética de Anna Kingsford. Além de Mathers, W.W. Westcott foi um
freqüente participante. Em julho de 1886, a lista de
oradores para as reuniões da Sociedade Hermética consistia de
Kingsford, Maitland, Mathers e
Westcott”; ou seja, o texto está
orientado a mostrar a influência, direta ou indireta, de Anna Kingsford no
movimento esotérico, como no caso da Ordem Hermética da “Golden Dawn”, e outras
organizações similares.
Um
exemplo dessa elevada consideração pode ser visto na seguinte
citação de W.W. Westcott, que
está no texto: “Os ocultistas de hoje não necessitam ser
lembrados dos Grandes Hermetistas e Teósofos de nossos dias, da Dra. Anna Kingsford, a
qual a morte prematura nos roubou. Ela era de fato iluminada pelo Sol da Luz,
e qualquer um que alguma vez a tenha assistido dando uma palestra ou discutindo as Doutrinas Herméticas jamais
irá esquecer do seu conhecimento ou da sua eloqüência, assim como
da sua
beleza ou da sua bondosa simpatia.”
Texto
na Internet em:
http://www.hermetic.com/dionysos/abk.htm
Leia
a seguir o texto completo em Html:
The Moon under Her Feet
Being
an Acclamation of
Madam
Dr. Anna Mary Bonus Kingsford
(Inductee
of the Order of the Eagle of the
by T Polyphilus
“That
which endureth unto the end, the same shall be saved.”
– Anna Kingsford, “Hymn
to Hephaistos” (paraphrasing Matthew 25:13)
CONTENTS
·
A
Brief Biography
·
Mystical
Practices and Doctrines
·
Interaction with the Theosophical Society
·
Influence on the Golden Dawn
·
Crowley’s Opinions
·
Conclusion
·
References
· Further Resources Online
Annie
Bonus was born at 5:00 p.m. on September 16, 1846, the daughter of a successful
merchant family. She had a chronic lung condition and other ailments which made
her somewhat frail, but she was active in sports when she could be, and she was
intellectually precocious, writing poetry and stories for publication starting
in her teens. In her twenty-first year her father died, leaving her a
comfortable income, and she married a cousin, the Anglican clergyman Algernon
Godfrey Kingsford. They conceived a daughter on their wedding night, but the
remainder of their marriage appears to have been non-sexual in its basis, and
she was purportedly sexually abstinent for the rest of her life. In 1870 she
converted to Roman Catholicism, receiving the name Mary at her confirmation.
Anna
Kingsford quickly found focuses for her intellectual energies, taking up a
series of social causes. She began with property rights for married women, that
being in her case not merely an altruistic struggle. While involved in that
effort, she encountered and joined the movement for Dress Reform (to promote
healthier and more comfortable women’s clothing than the Victorian
standard) and Spiritualism. She bought and briefly edited a magazine, The Lady’s Own Paper: A Journal of
Progress, Taste, and Art. Kingsford was most aggressive in her
campaigning against vivisection, a cause that also involved her in
vegetarianism. In 1873 she described herself as “one of those strong-minded
women who believe in Liberal politics and natural religion.” She
supported her various causes by writing, lecturing and organizing.
Idealistic
and judgmental towards men and women, her affections were largely directed
towards animals. She constantly kept a guinea pig as a pet, usually carrying it
with her even in public. One of these named Rufus lived to the remarkable age
of nine years. Eventually, she determined to acquire medical credentials in
support of her anti-vivisectionist advocacy, but there were no medical schools
in
In
a vision in January of 1881, Kingsford’s personal genius introduced her
to the shade of William Lilly (a 17th century astrologer and friend of Elias Ashmole), who interpreted her nativity. He told her that
the stars had marked her out for a single career in which she could enjoy
wealth and success. “The course is, however, an evil one. It is the
career of the Harlot.” He told her that she had begun to bring ruin on
herself by marrying, and that by becoming a mother, she had closed herself off
to the benefits of her stars. He forecast misfortune for her as long as she
should “persist in a virtuous course of life; and, indeed, it is now too
late to adopt another.”
Drawing
on their Parisian visions, Kingsford and Maitland gave a private lecture series
on mystical Christianity, and then collected this material into a book called The
In
addition to The Perfect Way,
Kingsford wrote The Perfect Way in
Diet (a translation of her French medical dissertation on
vegetarianism), The Credo of
Christendom and Other Addresses and Essays on Esoteric Christianity, Addresses
and Essays on Vegetarianism, Dreams and Dream Stories, and Health,
Beauty and the Toilet. She also edited and commented on The Virgin of the World of Hermes Mercurius Trismegistus
and Valentin Weigelius’
Astrology Theologized. During
the 1880’s, she organized the Hermetic Society, which included many
leading British esoteric thinkers of the time.
Kingsford died at noon on February 22, 1888, concluding an eighteen-month bout of the illness that had challenged her repeatedly throughout her life.
Mystical Practices and Doctrines
Kingsford
was a diarist, and her programmatic effort to maintain written records of her
visions and esoteric ideas stands as a clear presage of the method of the
magical record in
No man can know God unless
he first understand himself.
God is nothing that man
is not.
What man is, that God is
likewise.
As God is the heart of
the outer world, so also is God at the heart of the world within thee.
When the God within thee
shall be wholly united to the God without, then shalt
thou be one with the Most High.
Thy will shall be God’s
will, and the Son shall be as the Father.
Kingsford’s doctrines constantly emphasize the occult importance of will. She writes that astral or elemental spirits may “control” (she adds the scare quotes herself to reference Spiritualist usage) a passive medium, but that “the more positive and pronounced the will of the individual, the more open he is to divine communication.” In “The Mystery of Redemption,” she wrote, “For thou art God, if thy will be the Divine will.” She also paired will with love, as in this received text:
It
is love which is the centripetal power of the universe; it is by Love that all
creation returns to the bosom of God. The force which projected all things is
Will, and Will is the centrifugal power of the universe. Will
alone could not overcome the evil which results from the limitations of
Matter; but it shall be overcome in the end by Sympathy, which is the knowledge
of God in others – the recognition of the omnipresent Self. This is Love.
And it is with the children of the Spirit, the servants of Love, that the
dragon of Matter makes war.
Another
example is this passage from “The
Vision of Adonai”:
In
the midst stands Deity erect, His right hand raised
aloft, and from Him pours the light of light. Forth from His right hand streams
the universe, projected by the omnipotent repulsion of his will. Back to His
left, which is depressed and set backwards, returns the universe, drawn by the
attraction of His love. Repulsion and attraction, will and love, right and
left, these are the forces, centrifugal and centripetal, male and female,
whereby God creates and redeems. […] O God, O God! Why didst Thou create
this stupendous existence? Surely, surely, it had been better in love to have
restrained Thy will. It was by will that Thou createdst, by will alone, not by
love, was it not? – was it not?
In
notes written after Kingsford’s death, Maitland is insistent that her “illuminations
are in no way due to artificial stimulation of faculty, whether by means of
drugs, or by ‘animal magnetism,’ ‘mesmerism,’ or ‘hypnotism,’
or to the induction of any abnormal state through the act of the recipient
herself or some other person.” He points out that many of her visions
occurred “during natural sleep,” and basically attributes the
experiences to earnest aspiration, combined with right diet, and “the
spontaneous operation of Spirit in a soul duly luminous and responsive.”
In his annotations to Kingsford’s “Vision
of Adonai,” however, he writes that in that instance she “was
prompted to make certain ceremonial preparations obviously calculated to
impress the imagination,” without specifying the precise nature of the
ceremony. Furthermore, accounts from Maitland and others indicate that
Kingsford’s visionary experiences were often obtained under the influence
of chloroform or ether.
Kingsford
advanced a doctrine regarding the personal genius or ministering spirit, which
appears to be a clear predecessor to
Oh,
I see masses, masses of stars! It makes me giddy to look at them. O my God, my
God, why didst Thou create? It was by Will, all Will, that Thou didst it. Oh! what might, what might of Will! Oh, what gulfs! what gulfs! Millions and millions of miles broad and deep!
Hold me – hold me up! I shall sink – I shall sink into the gulfs. I
am sick and giddy, as on a billowy sea. I am on a sea, an ocean – the
ocean of infinite space. Oh, what depths! I sink – I fall! I cannot,
cannot bear it!
I
shall never come back. I have left my body for ever. I am dying; I believe I am
dead. Impossible to return from such a distance! Oh, what colossal forms! They
are the angels of the planets. Every planet has its angel standing erect above
it. And what beauty – what marvellous beauty! I
see Raphael. I see the angel of the earth. He has six wings. He is a god –
the god of our planet. I see my genius who called himself A.Z.; but his name is
Salathiel. Oh, how surpassingly beautiful he is!
In
other visions, Kingsford describes her Genius as looking like Dante, dressed
always in red. He prefers to be called a “minister” rather than an
angel, because the latter term is subject to common misunderstanding. (Thelemites will compare CCXX I:7.)
And he carries a cactus, on which he comments at one point: “Do not fret yourself about trying to get into the lucid state. In a
short time it will be unnecessary to become somnolent at all.” With the
benefit of hindsight, this passage looks remarkably like a prophecy of
In
The Perfect Way, Kingsford
asserted a doctrine of reincarnation or “transmigration of the soul”
that was highly controversial at the time. Her writings in Clothed with the Sun elaborated on her reincarnation
theories to discuss “the memory of the soul” that
Her
memories as Mary Magdalene gave her an authoritative perspective on the
historical Jesus, whom she understood to have been a great adept, but not the
unique son of God. Kingsford discriminated between “Jesus,” a
particular man, and “Christ,” a state of personal apotheosis not
unique to Jesus. According to Kingsford, “The fundamental truth embodied
in the crucifixion is Pantheism.” While noted as a Christian mystic for
her prominent use of Christian language and images, Kingsford’s
Christianity was of a very unorthodox and inclusive type, identifying pagan
gods with archangels, for example. But it set a pattern for much of the ahistorical “New Age Christianity” developed in
the 20th century.
Along
with all of her talk of attaining to the condition of “Christ,” it
is clear from other indications that Kingsford nursed messianic aspirations.
Kingsford and Maitland developed an idea of historical Apocalypse, which
treated 1881 as the beginning of the “Age of Michael” and a new
spiritual regime, according to the calculations of Trithemius.
Despite the protestations of modesty by Maitland in his “Preface” to Clothed
with the Sun, it seems that Kingsford did view herself in some sense as
the “woman clothed with the sun” from the twelfth chapter of the
final book of the Bible, just as Crowley would later identify himself with the
Great Beast of the thirteenth. In the sixth appendix of The Perfect Way, Kingsford explained various points of
apocalyptic symbolism, including “the Abomination of Desolation”
and the precession of the equinoxes.
The
doctrines contained in The Perfect
Way were supposed to be a key to the new metaphysical conditions of the
world. In her “Hymn to Iacchos,” received in 1881, Kingsford wrote, “But
now is the gospel of interpretation come, and the kingdom of the Mother of God.”
In Maitland’s evangelizing for Kingford’s
doctrines, he codified them as “The Gospel of Interpretation.”
Kingsford and Maitland understood the “esoteric” to mean the
inspired allegorical understanding of conventional doctrines. So their gospel
was one of interpretation, which would restore and reconcile the sense of old
teachings, rather than the assertion of a “new gospel.”
One
of these interpretations concerned the idea of an Aeon.
According to Kingsford, the “dove” that descended on Jesus at his
baptism in the
Another
common expression of Kingsford’s, which must be strikingly familiar to Thelemites, is “The
Great Work.” To be sure, this phrase has a long history of prior use
in Hermeticism and alchemy, but Kingsford certainly
gave it prominence in her literature. She defines the Great Work as “the
redemption of spirit from matter,” as the regeneration of the soul, and
as “the establishment of the
In describing the essential innovation of her system of doctrines, Kingsford wrote:
Students of the “solar myth” have again and again demonstrated the fact that the dogmas and central figures of Christianity are identical with those of all other religious systems, and are probably all traceable to a common astronomical origin; but it was reserved for the writers of [The Perfect Way] to define the esoteric significance of the solar myth, and to point out the correspondence subsisting between the symbology of the various creeds founded on the terms of this universal myth, and the processes and principles concerned in the interior development of the individual human Ego.
Interaction with the Theosophical Society
While
Kingsford and Maitland were in
Kingsford
accepted the nomination to the presidency, and was duly elected in May of 1883,
installing Maitland as a vice-president. She changed the name of the British
Theosophical Society to the “London Lodge of the Theosophical Society,”
and she expressed her ambition to “make our London Lodge a really
influential and scientific body.” There was no love lost between
Kingsford and Blavatsky. Kingsford had no great sympathy for the Asian emphasis
of Blavatsky’s post-Isis writings, and no
particular confidence in the Mahatmas. Within the English Theosophical
leadership, this particular disharmony tended to take for its poles Kingsford
on one hand and on the other A.P. Sinnett, whose books The Occult World and Esoteric
Buddhism set forth an Asian-based occultism for English consumption. In
a letter (to a third party who seems to have forwarded it to Sinnett),
Kingsford wrote about hazards to “the schemes and pretensions of the
Indian T.S.” She and Maitland also issued a thirty-page pamphlet to the
London Lodge, criticizing Sinnett’s Esoteric Buddhism and insisting
that, in Kingsford’s words “the Vedas and the Tripitakas
find their interpretation in the same language and by the same method as the
Christian evangel; Chrishna, Buddha, and Christ are
united, and a true Brotherhood – a true Eirenicon
– is preached to men.”
Blavatsky’s relationship with Kingsford’s
sponsor Massey had already been difficult and tense. Massey had himself
expressed skepticism about the Mahatmas, and Blavatsky was dependent on him for
coordinating leadership of the Theosophists in
Mrs.
Kingsford. Say – why was she dressed in a dress that looked like “the
black and yellow coat of the zebras in the menagerie of the Rajah of
Kashmir?” And is it true she had roses on her hair “which is like a
flaming sunset, yellow gold?” And why – mercy on us! Why did she
have “her arms painted black, jet black – up to the elbows”
for? Or was it gloves? […] But why – why had she “the mystic
of the century” so much jewellery on her! How
can she confabulate with the unseen Gods when she looks “like a Delhi
English Jeweller’s front window!”
As
time went on, Blavatsky declared of Kingsford, “Oh woman – cunning,
besides frailty – is thy name!” and even gave her another name: “the
divine Whistle-breeches.”
At
one point, Blavatsky became convinced that Kingsford was “mixed up in”
the H.B. of L. This mistaken idea was probably inspired by an inquiry from the
American Theosophist J.D. Buck, who drew his concern from the fact that the
bookseller Robert Fryar of
Despite these antagonisms, Blavatsky was under a mandate from her Mahatmas to accommodate Kingsford. Khoot Hoomi had written to Sinnett regarding Kingsford,
Well
may you admire and more should you wonder at the marvellous
lucidity of that remarkable seeress, who ignorant of
Sanskrit or Pali, and thus shut out from their
metaphysical treasures, has yet seen a great light shining from behind the dark
hills of exoteric religions. How, think you, did the ‘Writers of the
Of
course it rankled Blavatsky, who complained, “Why
Mahatma K.H. should have inflicted upon your [Sinnett’s]
Society such a plaster as Mrs. K. seems to be, a haughty, imperious, vain and
self-opinionated creature, a bag of Western conceit – ‘God’
knows, I do not.”
The
solution to the conflict between the “Hermetic” and “Mahatmic” parties was not difficult to conceive, and
was even intimated in the Kingsford-Maitland pamphlet. With the 1884 election
for the presidency of the London Lodge on the horizon, Olcott offered Kingsford
a charter for her own subordinate body of the Society, “The Hermetic
Lodge of the Theosophical Society.” Kingsford accepted it, and as soon as
she had established the “Hermetic Lodge,” she declared its
independence from the T.S. altogether, creating the “Hermetic Society”
as such on 22 April 1884. The new organization was a lecture society structured
similarly to the T.S., but more accepting of Christian symbolism, and devoid of
unseen Mahatmas in its leadership.
Blavatsky and Kingsford were cordial to one another in person, and it appears that their friendship warmed as the events of Kingsford’s London Lodge presidency receded into the past.
The
young S.L. MacGregor Mathers
met Kingsford in 1885 and was won over by her to virtually all of her causes.
He embraced her feminist agenda, enlisted in her anti-vivisectionist campaign,
and even adopted vegetarianism at her encouragement. Kingsford also introduced Mathers to Blavatsky in 1886. Mathers
dedicated his first published work of occultism The Kabbalah Unveiled to Kingsford
and Maitland, describing The Perfect
Way in his dedication as “one of the most deeply occult works
that has been written for centuries.”
At
least two of the original three chiefs of the Hermetic Order of the Golden Dawn
had been active in Kingsford’s Hermetic Society. Besides Mathers, W.W. Westcott was a conspicuous participant. In
July 1886, the full roster of speakers for Hermetic Society meetings consisted
of Kingsford, Maitland, Mathers and Westcott.
The
Theosophical Society created an “Esoteric Section” to provide
initiatory services beyond the capabilities of the public lecture society. In
view of the collaboration among Kingsford, Mathers
and Westcott, it may be that the Hermetic Order of the Golden Dawn was in part
conceived as performing an analogous role for the Hermetic Society. With the
demise of Kingsford, the others would have been aware that they must put their
plan into operation, or lose the opportunity altogether as the Hermetic Society
dissolved without its leader. Wasting no time, Westcott, Mathers
and Woodman signed the charter of the
The
occultists of today do not need to be reminded of the Great Hermetists
and Theosophists of our day, of Dr Anna Kingsford, of whom death prematurely
robbed us. She was indeed illuminated by the Sun of Light, and no one who ever
heard her lecture and discuss the Hermetic Doctrines will ever forget her
learning or her eloquence, her beauty or her grace.
Another
curious fact implicates Kingsford in the origins of the Golden Dawn. She edited
Valentine Weigelius’ Astrology Theologized (1649) for publication in 1886. On the
original title page of this book, there was a Latin motto: Sapiens Dominabitur Astris. Westcott
attributed this same motto to the putative German adept who first authorized
the formation of the Golden Dawn. The correspondence between Westcott and Soror S.D.A. began in November of 1887, and enjoyed
near-monthly frequency until the time of Kingsford’s death in February
1888. There was then a hiatus of about seven months, before the correspondence
resumed with the final three letters, followed by one from Fr. Ex Uno Disces Omnes
notifying Westcott of the death of S.D.A. The civil name of this S.D.A. was
allegedly Anna Sprengel; and it is not difficult to
imagine that Anna Kingsford contributed – even if only as a model in
memory – to the myth of this mysterious adept.
Kingsford’s
doctrines regarding the role of active will in magical work and the
undesirability of “passive mediumship”
may well have influenced the composition of the original Golden Dawn Neophyte
obligation, in which the initiand swore, “I
will not suffer myself to be hypnotized, or mesmerized, nor will I place myself
in such a passive state that any uninitiated person, power, or being may cause
me to lose control of my thoughts, words or actions.”
Besides
the founders of the Golden Dawn, it should be noted that Kingsford’s
Hermetic Society was important to other prominent G.D. initiates. One of these
was the young William Butler Yeats. It does not appear that he ever met
Kingsford, but as his first involvement in an occult organization he led the
In general, Kingsford and Maitland’s The Perfect Way was a book ubiquitously read by English occultists during the origins and heyday of the Hermetic Order of the Golden Dawn, and it is hard to overrate its influence (direct and indirect) on esoteric theorists and practitioners of that set and period.
In
his “Preliminary Remarks”
to the first volume of Book Four,
Anna
Kingsford, who had dabbled in Hebrew mysticism, and was a feminist, got an
almost identical vision [to that of the Bhagavad-gita]; but called the “divine”
figure which she saw alternately “Adonai” and “Maria.”
Now
this woman, though handicapped by a brain that was a mass of putrid pulp, and a
complete lack of social status, education, and moral character, did more in the
religious world than any other person had done for generations. She, and she
alone, made Theosophy possible, and without Theosophy the world-wide interest
in similar matters would never have been aroused. This interest is to the Law
of Thelema what the preaching of John the Baptist was
to Christianity.
With
respect to the remark about Kingsford’s vision, it is clear that
As
we have seen, Kingsford’s strained eighteen-month leadership of the
London Lodge of the Theosophical Society hardly “made Theosophy possible,”
as the Book Four appraisal
claims. An element of accidental or deliberate misdirection may be involved in
this remark by
In
his General Principles of Astrology,
Here
we find then a great example of the driving force of these configurations, for
Anna Kingsford, despite all mental and moral disqualifications, disposed of an
initiating force sufficient to transfigure the thought of half the world. It is
her work which made Theosophy and its analogous cults at all possible. She was
doubtless the head of the battering-ram that broke in the gates of the
materialist philosophy of the Victorian Age.
So
The
last of
Kingsford’s
membership in the Order of the Eagle could be justified simply on the basis of
Kingsford’s writings still have the ability to inspire both scholars and aspirants. Antoine Faivre, who recently held the chair of “History of Esoteric and Mystical Currents in Modern and Contemporary Europe” at the Sorbonne, calls Kingsford’s The Perfect Way a “wonderful book.” For my own part, I would like to add yet another quote from her received writings, verses 38-42 of “Concerning the ‘Great Work’”:
And
within the soul is the Spirit: and the Spirit is One,
yet has it likewise three elements. And these are the gates of the oracle of
God, which is the ark of the covenant: The rod, the
host, and the law. The force which solves, and transmutes, and divines: the
bread of heaven which is the substance of all things and the food of angels;
the table of the law, which is the will of God, written with the finger of the
Lord. If these three be within thy spirit, then shall the Spirit of God be
within thee.
This
passage is one of many among Kingsford’s works that I find relevant to my
own sacramental efforts in the Gnostic Catholic Church of O.T.O.
Not
the least of Kingsford’s accomplishments was her infusion of a
self-conscious feminism into the occultist organizations of the late nineteenth
century, with a pronounced influence on the founders of the Golden Dawn. She
was an important player in setting the precedents that led modern occultism to
encourage the equal participation of women with men in such organizations as
the Golden Dawn and the O.T.O. Indeed, one might fairly say that Kingsford’s
work contributed quite directly to the fact that the Order of the Eagle exists
at all.
While struggling with her final illness, Kingsford wrote in her diary,
I
had hoped to have been one of the pioneers of the new awakening of the world. I
had thought to have helped in the overthrow of the idolatrous altars and the
purging of the temple; and now I must die just as the day of battle dawns and
the sound of the chariot wheels is heard. Is it, perhaps, all premature? Have
we thought the time nearer than it really is? Must I go, and sleep, and come
again before the hour sounds?
It
is only fitting that we, who have heard the hour being sounded in the Equinox
of the Gods, should recognize Madam Dr. Anna Mary Bonus Kingsford as one who
knowingly girded herself and others for what would reveal itself as the Aeon of Horus. So mote it be.
-
Blavatsky, Helena P. The Key to Theosophy. Covina: Theosophical University Press, 1946
[1889].
-
_____________. The Letters of H.P. Blavatsky to A.P. Sinnett.
Pasadena: Theosophical University,
1973.
-
Bulwer-Lytton, Edward. Zanoni.
-
Butler, Alison. “Magical Beginnings: The Intellectual Origins
of the Victorian Occult Revival.” Limina 9, 2003. pp. 78-95.
-
_____________. The Confessions of Aleister
Crowley: An Autohagiography. London: Arkana, 1989.
-
_____________. Magick. York
Beach: Weiser, 1997.
-
_____________. Magick Without Tears.
-
_____________. “The Revival of Magick”
in ibid., The Revival of Magick and Other Essays. Tempe: New Falcon, 1998.
-
Fuller, J.F.C. and Aleister Crowley. The
-
Gilbert, R.A. The Golden Dawn:
Twilight of the Magicians. Wellinborough: Aquarian, 1983.
-
_____________. The Golden Dawn Scrapbook.
-
Godwin, Joscelyn. The Theosophical
Enlightenment. Albany: SUNY, 1994.
-
_____________, Christian Chanel, and John
P. Deveney. The Hermetic Brotherhood of
-
Greer, Mary K. Women of the Golden Dawn: Rebels and Priestesses.
Rochester: Park Street,
1995.
- Faivre, Antoine. Access
to Western Esotericism. Albany: SUNY, 1994.
-
Hart, Samuel Hopgood. “Preface to the Third Edition” of
<>i>Clothed with the Sun (by Anna Bonus
Kingsford). London: Watkins, 1937.
-
King, Francis. Modern Ritual Magic: The Rise of Western
Occultism. Bridgport: Prism, 1990.
-
Kingsford, Anna Bonus. Clothed with the Sun.
(3rd edition)
-
_____________ and Edward Maitland. The
-
_____________, editor and author of Prefatory Essay. Astrology
Theologized: The Spiritual Hermeneutic of Astrology and Holy Writ. London: George Redway, 1886.
-
Maitland, Edward. “Preface to the First Edition” of
Clothed with the Sun (by Anna Bonus Kingsford, in 3rd edition). London: Watkins, 1937.
-
_____________. Anna Kingsford: Her Life, Letters, Diary and
Work.
(3rd edition) London:
Watkins, 1913.
- Mathers, S.L. MacGregor (trans.). The Kabbalah Unveiled.
- Regardie, F. Israel. The
Complete Golden Dawn System of Magic. Santa Monica: Falcon Press, 1987.
- Sapere Aude [Westcott, W. Wynn]. “Historical Lecture,”
in Gilbert, R.A., The Golden Dawn:
Twilight of the Magicians. Wellinborough: Aquarian, 1983.
-
Starr, Martin P. The Unknown God. Bolingbrook: Teitan, 2003.
-
Washington, Peter. Madame Blavatsky’s
Baboon.
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