Anna Bonus Kingsford

Anna Bonus Kingsford

Anna Mary Kingsford (née Bonus, September 16, 1846 – February 22, 1888) was a
prominent English Theosophist in the 1880's, best known as the co-author with Edward
Maitland of The Perfect Way. She was one of the first women to become a physician in
England; mystic and poet; feminist; and avid anti-vivisectionist and vegetarian.

Contents

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• 1 Personal life

• 2 Medical training and practice

• 3 Theosophical Society involvement

• 4 Perspectives on Christianity and Hermeticism

• 5 Her Last Years

• 6 Writings

• 7 Additional resources

• 7.1 Articles

• 7.2 Books

• 7.3 Websites

• 8 Notes

Personal life
Anna Bonus Kingsford was, to say the least, an extraordinary woman — a mystic, a poet,
a feminist, and a scientist as well, she was one of the first women in England to become a
medical doctor, although she had to go to Paris to earn her degree. She was known for
being an ardent anti-vivisectionist and, not surprisingly, was a vegetarian. She was a
prolific writer on the esoteric and the occult, with her long-time friend and
collaborator Edward Maitland. A woman of independent means, at the age of 21 she
married her distant cousin, Algernon Kingsford, on the condition that she would have the
freedom to pursue her own interests.

After Anna’s untimely death, Maitland wrote a biography of her. There is some argument
as to how accurate it is, but it does seem likely that Edward Maitland knew her better than
many people. A more recent biography by Alan Pert [1], while much less detailed, is
thoroughly annotated.
According to Maitland’s biography [2], Anna was the youngest of 12 children, born years
after her siblings, and she spent a great deal of time alone as a child. She spent much of
her childhood communing with nature – flowers in particular. Apparently clairvoyant from
birth, the very young Annie went through a phase in which she asserted that she was not,
in fact, human, but was a native of the fairy realm who had secured human birth in order to
fulfill her destiny. [3]
When Annie learned to read she had unlimited access to the family library, and read a
great deal of classic mythology and fable. She loved these stories, and rendered them into
plays starring her many dolls, improvising and ad-libbing with no apparent effort. She was
unperturbed by lack of a human audience; if everyone in the family was busy elsewhere,
the dolls who weren’t characters in the production became the audience.

Annie learned fairly early to keep quiet about her clairvoyant experiences, since
successful predictions of events, especially when she had a premonition of someone’s
death, made the adults around her quite uncomfortable. Always a highly sensitive and
somewhat frail child, her “seership” was sometimes treated as an abnormal medical
condition, to her great dismay. [4] Her physical health was never robust, and she felt
injured by these medical treatments (we don’t know exactly what they were).
There was never anything fragile about her attitude, however. Talented in all the arts —
including music, drawing, and painting — her great passion was writing poetry and short
stories. By the time she was 13, she was being published in Churchman’s
Companion magazine. She submitted a story called “Beatrice: A Tale of the Early
Christians,” which so impressed the magazine’s publisher that he brought it out as a
small book instead. Later he also published a collection of her poems in a book
called River Reeds. [5]
Anna was always devout, but never conventional. Her religious experiences were very
deep and meaningful to her, and she seems to have trusted her own experience far more
than the dictates of organized religion. Much of her esoteric writing was the result of her
dreams and other inner experiences.[6] Hence it is not surprising that she fell in love with
her distant cousin by marriage, Algernon Kingsford, who was a theological student and a
man very much ahead of his time.
Algernon was decidedly not the man her mother wanted her to marry. Anna had no
shortage of suitors, and Mrs. Bonus wished to see her daughter make a conventional
match. Unfortunately for her, Anna was never one to crave convention in any area of life.
She was 21 and Algernon was 22 when they eloped, on the last day of 1867. Algernon
was entirely supportive of Anna’s pursuing her own interests, which were not far removed
from his. Anna shared his interest in theology, and she studied with him. Once he had
become a minister, she helped compose and revise his sermons, and in turn, Algernon
helped supervise the household duties which, at the time, were considered exclusively a
woman’s province. [7]
Their only child, daughter Eadith, was born in September 1868. Given her many other
interests, Anna found the demands of motherhood rather stressful.[8] Anna’s mother and a
nanny (or "nurse" in the parlance of the time) provided much of Eadith’s care.

Medical training and practice

English medical schools did not admit women, so Anna entered Paris Medical School in
the spring of 1874. Getting a medical education required a great deal of courage and
commitment. In addition to being the lone woman in her classes and the stress of much
traveling between England and Paris, the practice of vivisection at the school caused her
great anguish. Although she refused absolutely to participate in it, and never stopped
campaigning against it, her intelligence and hard work ensured her success. By the spring
of 1880, the only requirement remaining was the presentation of her thesis.
Anna’s thesis was on vegetarianism, and she looked forward to presenting it. However,
when she arrived at the hospital at the appointed time, the chief doctor, a Professor Le
Fort, “informed her that her thesis could not be received as it stood; not because it was
unscientific – its accuracy was unimpeachable in that respect – but because it was
moral!”[9] Dr. Le Fort and several of his colleagues had no objections in this regard, but
other faculty members did, in particular one who was vehemently opposed to admitting
women into medical school and who also did not appreciate Anna’s anti-vivisection stance.
As Maitland noted dramatically, “It was a veritable thrust from the spear of Ithuriel, and the
hand that had dealt it was a woman’s.”[10]
Dr. Le Fort, however, assured Anna that he himself would edit the offending portions of her
thesis. This was done, and on July 22, 1880, Anna presented her thesis to a friendly
audience (her faculty adversary apparently did not attend) and was duly awarded her
medical degree. The controversy surrounding the original version of her thesis brought
attention to it, and together with her skill as a writer resulted in fairly high demand for it. In
1881, with the original sections on ethics restored, it was published in book form with the
title The Perfect Way in Diet (not to be confused with her and Maitland’s later, much
longer and better known book entitled The Perfect Way; or the Finding of Christ).

Edward Maitland

On returning to England, Anna — now Dr. Kingsford — began a small private medical
practice and continued her anti-vivisection and pro-vegetarian work. She did a fair amount
of public speaking, which at the time was frowned upon for women.[11] It’s not clear that
she spoke much about women’s equality during this time, but her actions very clearly
demonstrated her commitment to it.

Theosophical Society involvement

Anna’s views coincided with many theosophical teachings. She and Edward
Maitland attended some meetings of the Theosophical Society, and some TS members
attended her lectures.[12] Dr. Kingsford was admitted to membership in the Theosophical
Society on January 3, 1883, on the same day as her friend Edward Maitland.[13] She was
immediately offered, and accepted, the office of President of the London Lodge.
As is not unusual in any human organization, even (perhaps especially) those that study
and teach metaphysics, differences of opinion arose regarding the “truth” of various
teachings. [14] The upshot in this case was that Dr. Kingsford and Maitland formed
the Hermetic Lodge of the Theosophical Society, which was inaugurated in April 1884 and
very shortly became the Hermetic Society rather than a branch of the TS.[15] While both
organizations were concerned with honoring spiritual values and esoteric studies, the TS
leaned toward an Eastern presentation and the Hermetic Society a Western (largely
Christian) one.
Of her involvement with the Theosophical Society, George E. Linton and Virginia Hanson
wrote:

KH [Mahatma Koot Hoomi] states that on this account her phenomena were

more accurate and reliable than most. He was instrumental in having her
elected President of London Lodge. In October 1883, she wrote
to HPB [Madame Blavatsky] sending her photograph and asking that it be
forwarded to KH. HPB's reply to her was torn up by M [Mahatma Morya] and
she complained bitterly about it to APS [A. P. Sinnett]...[16] HPB also
complained about Mrs. Kingsford's being kept in the Presidency of London
Lodge, telling APS that it was due to a request of the Maha Chohan... [17] HPB
sometimes called her the "Divine Anna," and asked Mrs. Sinnett to get a picture
of her and sent it to her at Adyar. In 1883, Mrs. Kingsford issued a circular letter
to the London Lodge members which was critical of APS's book, Esoteric
Buddhism. TSR [T. Subba Row] issued a reply in pamphlet form in January
1884...[18][19]

Perspectives on Christianity and Hermeticism

In 1884, Dr. Kingsford gave seven lectures that were much later published as The Credo
of Christendom. A book review in 1917 regarded her work as a means to transmute
Christianity in "finer gold" during the turbulence of World War I:

Christianity is just now in dry dock for repairs; it, with so many other things, is in
course of reconstruction through the agency of the War, and unless it receives a
fresh influx of life, understanding and application, it will be swept away with
other out-of-date organisations. This book will be a most valuable addition to the
literature of those who are working through the old Catholic Church for the
regeneration of the Christian religion, for it is an illuminating and original
compendium of interpretations of Christian and Hermetic beliefs, written in
classic style and lit up by the beauty of thought and poetic expression which
give such distinction to all Mrs. Kingsford's work...
 As the prophetess of the Day of the Woman as human being, Intuition and soul,
she holds a unique place in Western religious literature; and in these lectures
and articles the truths concerned with the Divine Feminine are clearly
enunciated, especially in connection with the doctrines of the Immaculate
Conception and the Assumption of the Virgin Mary...

There is some striking and new idea to be found in every page of the work of
this most gifted seeress.[20]

Her Last Years

In addition to her mystical and occult writings, in 1886 Dr. Kingsford published a very
practical book on women’s health and beauty, from her own scientific viewpoint. Knowing
her readers, she included several recipes for lotions, hair care products, and toothpaste.
[21]
Her writings and lectures for the Hermetic Society were numerous and, as Pert notes, her
campaign against vivisection was ongoing.[22] She also continued to speak and write on
the subjects of vegetarianism, “rational dress” and other feminist perspectives, and the
relationship of diet to health. The latter topic was, of course, an integral part of her medical
practice.
Anna’s always fragile health deteriorated further in November 1886, when, in her words,
she “waded across Paris in the sleet and mud, and stood a long time in wet boots and
clothes, and got back at last after about five hours, soaked to the skin.” The resulting
respiratory illness would cause her death about 15 months later.

Despite her worsening health, her spirit was as strong as ever. Dr. Kingsford continued to
write for publication, as well as to her many friends, for nearly a year.[23] On February 22,
1888, she died at age 41. The cause of death was recorded as pulmonary phthisis,
[24] then known to the layperson as consumption (tuberculosis).
Dr. Kingsford completed an astonishing number of publications in her relatively short life.
The text of many of these works is available online.[25]
 Dreams and Dream Stories

Writings
The Union Index of Theosophical Periodicals lists at least 50 articles by or about Dr.
Kingsford.& Welford, 1882. Available at Hathitrust and Google Books. The Boston, 1888
edition is avaiable at [this website.

 Addresses and Essays on Vegetarianism. London: John M. Watkins, 1912. Available

at Hathitrust, Internet Archive, and Open Library.
 Astrology Theologized: The Spiritual Hermeneutic of Astrology and Holy Writ. As
editor.
 Clothed with the Sun. Compiled by Edward Maitland. New York: F.J. Lovell & Company.
[c1889]. Available at Hathitrust.
 The Credo of Christianity and other Addresses and Essays on Esoteric Christianity.
London: John M. Watkins, 1916.
 Dreams and Dream Stories. London: E. F. Lovell & Co., 18xx. Available
at Gutenberg.org and this website.
 Health, Beauty and the Toilet.
 How the World Came to an End in 1881. London, Field & Tuer, 1884.Available
at Hathitrust. Ideas extracted from The Perfect Way. With Edward Maitland.
 The Keys of the Creeds. London: Trübner, 1875. Available at Hathitrust, Internet
Archive, Open Library, and Google Books.
 The Perfect Way Or The Finding of Christ. 1882. Available at Hathitrust and Google
Books. Numerous later printings and editions.
 The Perfect Way in Diet.
 The Virgin of the World, of Hermes Trismegistus. Translated by Anna Kingsford and
Edward Maitland. London: George Redway, 1885.

Additional resources
Articles
 "Anna Mary Bonus Kingsford" by Paradoxos Alpha.
 "Anna Kingsford" at Wikipedia.
 Butler, Alison. “Magical Beginnings: The Intellectual Origins of the Victorian Occult
Revival.” Limina 9, 2003. pp. 78-95.

Books
 Crossland, Newton. Transcendental vagaries: being a review and an analysis of "The
perfect way, or, The finding of Christ". London: E.W. Allen, 1890.
 Destin, Natalie. Introduction to Anna Kingsford. 2000. 9 pages. Poetry.
 Godwin, Joscelyn. The Theosophical Enlightenment. Albany: SUNY, 1994.
 Greer, Mary K. Women of the Golden Dawn: Rebels and Priestesses. Rochester: Park
Street, 1995.
 Hart, Samuel Hopgood. In Memoriam Anna Kingsford. London: Animal Defence and Anti-
Vivisection Society, 1946.
 Maitland, Edward. Anna Kingsford: Her Life, Letters, Diary and Work. (3rd edition) London:
Watkins, 1913. Available at Internet Archive, Hathitrust, and Wellcome Library.
 Maitland, Edward. Anna Kingsford, Madame Blavatsky and the Theosophists.
 Shirley, Ralph. Occultists and Mystics of All Ages. London : William Rider & Son, Limited,
1920.
 Washington, Peter. Madame Blavatsky's Baboon. New York: Schocken, 1995.