|Índice Geral das Seções Índice da Seção Atual Seguinte: Capítulo 1|
• The Bible’s Own Account of Itself (O Relato da Própria Bíblia sobre Si Mesma). Edward Maitland. 1ª Edição: Ruskin Press, Birmingham, 1891. 2ª Edição, completa com Apêndice: Ruskin Press, Birmingham, 1905. 83 pp. 3ª Edição: John M. Watkins, Londres, 1913.
Informação: Este livro era (até que o colocássemos nesse site) uma obra bastante rara, muito difícil de ser encontrada. No entanto, segundo nossas melhores luzes, é outra das obras contidas nesse site que apresenta uma mensagem da maior relevância ao bem estar do mundo. Queira Deus que isso seja um sinal dos tempos. A seguir as páginas de título, o Sumário do Conteúdo (com os links para os capítulos), e o Prefácio para a Primeira Edição, já em português, e o Prefácio para a Segunda Edição, bem como o restante do texto completo da obra, ainda em inglês:
O RELATO DA
SOBRE SI MESMA.
Autor de “As Chaves dos Credos”, “A História do Novo Evangelho da
Interpretação”, “A Vida de Anna Kingsford” etc., e Co-Autor
com a Dra. Anna Kingsford de “O
Caminho Perfeito” etc.
Editado por SAML. HOPGOOD HART.
COMPLETA COM APÊNDICE.
Ou capa de tecido, com dourado: ONE SHILLING AND SIXPENCE.
THE RUSKIN PRESS, RUSKIN HOUSE,
SUMÁRIO DO CONTEÚDO
CAPÍTULO II –
As fontes de informação a partir das quais podemos determinar essa questão são
quatro em número, sendo: (1) a própria Bíblia; (2) o consenso dos comentadores
qualificados; (3) o uso geralmente aplicado nas escrituras correspondentes; (6-11)
CAPÍTULO IV – A doutrina da Bíblia não é nem aquela da Ortodoxia nem a do Materialismo, mas a do Panteísmo, na medida em que implica na divindade daquilo que é inerente. Desse modo, a evolução – que é a manifestação daquilo que é inerente – é levada a efeito tão somente pela compreensão e vivência da divindade, sendo que a vontade do próprio homem é a única barreira para tal realização. (16-22)
CAPÍTULO V – A necessária unidade, dualidade, e trindade do Ser Original e, portanto, de todo Ser. A “mulher” mística da Bíblia, no âmbito universal Substância; no individual, a Alma. Seu reconhecimento e apreciação constituirão a “Era da Mulher”. As duas trindades, do Imanifestado e do Manifestado, e a falha da Ortodoxia em fazer a distinção entre elas. (23-26)
CAPÍTULO VIII – A divindade daquilo que é inerente; evolução, imortalidade, regeneração, e re-encarnação, como indispensáveis à Encarnação divina, implícita na promessa feita para Eva na sentença pronunciada sobre a serpente, e de forma similar na declaração de Jesus para Nicodemos. (37-41)
CAPÍTULO IX – O “Casamento Divino”. Os estados inicial e final da evolução espiritual do homem, representados por “Adão” e por “Cristo”, “Eva” e “Maria”, “Davi”. Método da redenção é puramente espiritual. Natureza blasfematória e alheia às Escrituras das apresentações da Ortodoxia. O único sacrifício divinamente decretado, e eficaz, é aquele tão enfatizado pelos profetas em oposição aos sacerdotes. Essas duas ordens estão em conflito ao longo de toda a Bíblia. Como “vestir-se do Cristo”? A Alquimia Superior e a verdadeira Ressurreição. (42-48)
CAPÍTULO X – A Intuição da Alma, intérprete e comunicadora, representada na Bíblia como uma mulher, e simbolizada também como um “jumento”. Raab, Jael, Ester; Davi e Daniel; Balaam, Samsão e Jesus. O ego no homem, o problema desse é o mesmo que o de Deus no universo. “Cristo” macrocósmico, bem como microcósmico. A Igreja Invisível como “corpo” do primeiro. O amor de Deus pelo qual o homem é salvo, o amor à perfeição. A Descoberta de Cristo é a completude da Intuição e a realização do Ideal. Jesus, porque foi escolhido para ser o novo exemplo. (49-55)
CAPÍTULO XII – O conteúdo do trabalho representado por essas exposições como indicativo do significado da Era. O “fim dos tempos”, o “fim do mundo”, a “abominação e desolação”, o “florescer da figueira”, a vinda para “sentar-se com Abraão, Isaac e Jacó no reino de Deus”, o “secar do leito do rio Eufrates e a passagem dos reis do Oriente”, as “Duas Testemunhas”, sua ressurreição e ascensão, a “guerra nos céus” e o “surgimento de Miguel”, a “vinda do Filho do homem” e o advento da “Cidade Sagrada”. O sentido originalmente pretendido com essas expressões, e sua atual verdadeira realização naquele sentido. O Místico e o Materialista, o alerta do primeiro para o último, e a exposição da ordem do Cristo. (62-69)
Carta, “Sobre a Trindade”. (70-75)
Extrato da Carta, “A Igreja e a Bíblia”. (76-83)
PARA A PRIMEIRA EDIÇÃO
Estes capítulos foram escritos originalmente como uma exposição do Misticismo do Ocidente, em distinção daquele do Oriente conforme apresentado pela Sociedade Teosófica.
Em vista de certa identidade entre os dois sistemas, é oportuno afirmarmos aqui que o trabalho representado por estes capítulos, e formulado nas obras escritas em conjunto pela falecida Dra. Anna Kingsford e por mim, foi iniciado antes do que a formação da Sociedade Teosófica, e levado adiante de forma completamente independente dos ensinamentos dessa organização. As semelhanças, tais como ocorrem, são devidas, portanto, à correspondência originalmente subsistente entre os sistemas religiosos do Oriente e do Ocidente.
Londres, setembro, 1891.
TO THE SECOND EDITION
Since the publication, in 1891, of “The Bible’s Own Account of Itself,” Edward Maitland has passed over to the other side. His withdrawal took place on the 2nd October, 1897 – a little more than nine years after the death of his colleague, Dr. Anna Kingsford. He has left behind him an interesting account of his life and work in “The Life of Anna Kingsford,” his last book, which was published in 1896. From this we learn that he had the “idea of a mission” early in life, and that this idea gathered force and consistency until it was made clear to him that “not destruction merely, but construction, not exposure of error but the demonstration of truth, was comprised in it.” When, in January, 1847, he first met Dr. Anna Kingsford, who had a similar idea, they recognised that their mission, which they declared was derived from “the Church invisible, celestial, and incorruptible,” was a joint mission, and that “it was summed up in the word ‘interpretation.’”
Mystics have always known that the true and intended sense and meaning of all holy scripture is to
found, not in the letter, but in a hidden interpretation to be put upon the
letter. Thomas à Kempis (for example), in “The Imitation of Christ,”
says of Moses and the prophets: “They may indeed sound forth words, but they
give not the spirit. They deliver the letter, but Thou, O Lord God, disclosest
the sense. They publish mysteries, but Thou explainest the meaning of the things
sealed. They cry out with words, but Thou givest understanding to the hearer.”
Before the publication of the writings of Dr. Anna Kingsford and Edward
Maitland, there were not any writings that disclosed the sense and explained the
meaning of the “things sealed.” But, thanks to Dr. Anna Kingsford and Edward
Maitland, this is not so now. When, in 1881, the time had come “for the
unsealing of the world’s Bibles,” they knew that their “own appointed mission”
was that of “unsealing the Bibles of the West.” How they performed their
mission, how they rescued the spirit of the Bible from a literalism that had
hidden and well nigh destroyed it, is shewn in their great work, “The
Already are numerous clergy of the various communions into which, for want of the key of knowledge, the Church has split, recognising the necessity of adopting the new interpretation as that alone which, by making religion intelligible and reasonable, can save it, and with it the world; and in view of the complete, inexpugnable, and absolute demonstration afforded of the spiritual nature of existence, the being of God, the soul and immortality, “no one can henceforth pose as a Materialist without convicting himself of wilful ignorance and blindness; and determined rejection of
positive fact.” (1)
“To assume that Carlyle would have “persisted in his description of the Bible as ‘that Hebrew bundle of old clothes,’ after he had read the new exposition, would be to suppose him so firmly fixed in his prejudices as to be inaccessible to evidence and reason on the subject. The recovery of the esoteric sense has completely changed the condition of Biblical interpretation. To continue to treat Scriptures on the old lines and from the old standpoint will, henceforth, be an act of wilful perversity.” (2)
But Edward Maitland ever insisted that “in order to have cognisance of thing interior, mystic, spiritual, men must direct their minds forcibly and reverently to the region of the consciousness within themselves, leading meanwhile the life which accords with such high thought:” (3) and he pointed out that, though the results of his and Dr. Anna Kingsford’s labours were before the world and accessible to all, they belong to a lever of thought which cannot possibly be reached or comprehended by those who choose to assume that man is a mere shell, material, phenomenal, hollow, and unsubstantial, and who accordingly will not let themselves think inwards and upwards to reality, but only outwards and downwards to appearance:” (4) for “in order to appreciate the solution of any problem, man must first be conversant with the elements of that problem, and for this he must be sensitive and vitalised in that plane of the consciousness to which the problem is related. The mere Materialist can no more comprehend things belonging to the spiritual plane than the mere athlete can comprehend things belonging the intellectual and metaphysical plane; but he is not therefore justified in denying their reality.” (3)
Respecting the practice of ascribing to the Bible meanings which it expressly, emphatically and
repeatedly disavows, as by giving literal and material significations to statements obviously and declaredly mystical and spiritual, thereby converting it into gross and blasphemous nonsense, and of insisting on this as its real meaning, to the total falsification of that meaning, Edward Maitland said: “I have only to say that if such practice be not folly, ignorance and dishonesty, I know of no practice that is.” (1)
In “The Life of Anna Kingsford” the following passage occurs with reference to the year 1891, and the writing of “The Bible’s Own Account of Itself,” Edward Maitland there says:
“By a train of events so exceptional as to seem to be ordered, I had been brought into relations with a certain weekly paper which was about the last I ever anticipated writing in. This was the Agnostic Journal and Eclectic Review, which I knew only as an organ of unbelief in its most pronounced form, its editor avowing it to be the object of his life utterly to discredit the Bible and destroy all that passed for Christianity. The few numbers that I had seen of it had simply disgusted me by the dense materialism and coarse profanity of its writers. The editor, nevertheless, was – I was assured – better than his paper, and his revolt was not really against religion as such, but against the presentation of it to the destruction of which I myself was devoted. What if I could, in his columns, get pure spiritual teaching to an audience otherwise inaccessible on that side of their nature? The chief priest and Pharisee class had proved themselves as deaf as of old to any but the conventional orthodoxies. Appeal to them was useless. There was no room in the sumptuous inns of a press inveterately sacerdotal for the humanity represented by our work. How about the publicans and sinners of the lowly cave and stable represented by the Agnostic Journal? I was bound to get a hearing, wherever it might be accorded, and what more likely than that the very novelty of the attempt to convict the dominant
orthodoxy of heresy and falsehood out of its own sacred books, and thus to rehabilitate these, would win a hearing which would otherwise be denied?
“Such were the conditions under which I consented to contribute to the paper in question the series of articles entitled ‘The Bible’s Own Account of Itself,’ and subsequently published under that name. I had despatched the first of the series over-night, without any particle of misgiving; but on rising the next morning I found myself labouring to an extraordinary degree with apprehension at the prospect of the encounter I had challenged, feeling that I had gone into a hornet’s nest, or thrown myself, like another Daniel, into a den tenanted by far less noble creatures than lions, since, as materialists and vivisectionists, they had, most of them, so far suppressed their humanity as to be rather demon than human. Thus pondering and shrinking, I sat at the foot of my bed, when suddenly Mary (1) threw herself upon me in an all-pervading embrace, giving me an immense accession of force and courage, and exclaiming in her own unmistakable accents, ‘Caro! (1) They who are on your side are more than they who are against you. The mountain is full of horses and chariots of fire round about you!’ And from that time forth, for all the years I wrote in that paper, I found myself possessed of force and lucidity amply sufficient to sustain me in every exposition and secure victory in every encounter; and from many of its readers – some of them life-long unbelievers – I received tokens of grateful appreciation declaring that as I put spiritual things before them, they had no difficulty in accepting them.” (2)
It will be noticed that the above-mentioned communication from Dr. Anna Kingsford was heard by Edward Maitland. This was the first occasion, he tells us, after the death of his Colleague, on which he was able “to catch the tone and accents of the voice.”
I have carefully compared this book with the Author’s MS. which is in my possession. A few additions have been made to the text of the last edition so as to give the work complete, and I have inserted a few additional notes. I have also added, by way of Appendix, two letters, written by Edward Maitland, which have a bearing upon the subjects dealt with in this book, and these I trust will be found useful to many.
SAML. HOPGOOD HART.
CROYDON, August, 1905.