Nahar, Mirra the Occultist, 257.

Nahar, Mirra the Occultist, 257.)| false
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Christian Chanel, ‘De La “Fraternite Hermetique De Louxor” au “Mouvement Cosmique”: L’Oeuvre de Max Théon’, 215.

Christian Chanel, ‘De La “Fraternite Hermetique De Louxor” au “Mouvement Cosmique”: L’Oeuvre de Max Théon’, 215.)| false
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Ibid., 216.

Ibid., 94.

Ibid., 216–229.

See Chanel, ‘Théon, Max’, 1112–1113; Heehs, ‘The Kabbalah’, 226–227. For a comprehensive discussion of the Cosmic Philosophy see the second volume of Chanel’s ‘L’Oeuvre de Max Théon’.

See Chanel, ‘Théon, Max’, 1112–1113; Heehs, ‘The Kabbalah’, 226–227. For a comprehensive discussion of the Cosmic Philosophy see the second volume of Chanel’s ‘L’Oeuvre de Max Théon’.)| false
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Godwin, Chanel & Deveney, The Hermetic Brotherhood of Luxor, 338; Chanel, ‘L’Oeuvre de Max Théon’, vol. 1, 28; vol. 2, 519; Heehs, ‘The Kabbalah’, 233–239. According to Mirra Alfassa, Sri Aurobindo read the publications of the Cosmic Movement, found interest in them, and adopted some of its terminology. See Nahar, Mirra The Occultist, 42.

Godwin, Chanel & Deveney, The Hermetic Brotherhood of Luxor, 338; Chanel, ‘L’Oeuvre de Max Théon’, vol. 1, 28; vol. 2, 519; Heehs, ‘The Kabbalah’, 233–239. According to Mirra Alfassa, Sri Aurobindo read the publications of the Cosmic Movement, found interest in them, and adopted some of its terminology. See Nahar, Mirra The Occultist, 42.)| false
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Heehs, ‘The Kabbalah’, 224.

Heehs, ‘The Kabbalah’, 224.)| false
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Thémanlys, Un séjour, 7.

Thémanlys, Un séjour, 7.)| false
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Ibid., 10.

Ibid., 9.

Ibid., 25.

Ibid., 26, 28, etc.

Ibid., 92.

Ibid., 27.

Ibid., 66–68.

Ibid., 93.

Ibid., 99.

Ibid., Without Passport, 51. Richard was less impressed with Théon, who, he says, looked the part of the Master, ‘with his long hair, Jewish skull cup and monastic robe’, Ibid., 50. Richard says he didn’t learn anything special from him, except some Kabbalistic interpretations of the scriptures.

Ibid., Without Passport, 51. Richard was less impressed with Théon, who, he says, looked the part of the Master, ‘with his long hair, Jewish skull cup and monastic robe’, Ibid., 50. Richard says he didn’t learn anything special from him, except some Kabbalistic interpretations of the scriptures.)| false
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La Mère, Entretiens 1957–1958, 66.

La Mère, Entretiens 1957–1958, 66.)| false
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Nahar, Mirra the Occultist, 134.

Nahar, Mirra the Occultist, 134.)| false
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La Mère, Entretiens, 69–70. I have followed the translation of Nahar, Mirra the Occultist, 121–122.

La Mère, Entretiens, 69–70. I have followed the translation of Nahar, Mirra the Occultist, 121–122.)| false
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La Mère, Entretiens, 68; Mother’s Agenda, vol. 1, 441; Nahar, Mirrra The Occultist, 21, 42, 119. Sujata Nahar cites a postcard which was sent on August 25, 1905, from Tlemcen, in which Théon, who signed the letter, Aïa Aziz (Théon), applauds Mirra Alfassa for her rendering of the Chronicle of Chi: ‘Your transcription of the “Chron of Chi” is full of life and of liveliness. Merci. The termination of the brochure is worthy of our mutual friend, and cannot fail to be of great use to the Cause we all love and serve together.’ Nahar, Mirra the Occultist, 25 (A photocopy of the postcard is included, Ibid, 26). Nahar cites another letter, dated July 20 1905, which also relates to the preparation of texts for publication in the Cosmique Revue. See Ibid, 24.

La Mère, Entretiens, 68; Mother’s Agenda, vol. 1, 441; Nahar, Mirrra The Occultist, 21, 42, 119. Sujata Nahar cites a postcard which was sent on August 25, 1905, from Tlemcen, in which Théon, who signed the letter, Aïa Aziz (Théon), applauds Mirra Alfassa for her rendering of the Chronicle of Chi: ‘Your transcription of the “Chron of Chi” is full of life and of liveliness. Merci. The termination of the brochure is worthy of our mutual friend, and cannot fail to be of great use to the Cause we all love and serve together.’ Nahar, Mirra the Occultist, 25 (A photocopy of the postcard is included, Ibid, 26). Nahar cites another letter, dated July 20 1905, which also relates to the preparation of texts for publication in the Cosmique Revue. See Ibid, 24.)| false
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Ibid, 441–442.

Entries of November 2, 1884, March 1, 1885 and June 14, 1885.

Una, Objects, Axioms, Laws, &c., 2.

Una, Objects, Axioms, Laws, &c., 2.)| false
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Una, Sayings of the Sibyl Alta Una, 2.

Una, Sayings of the Sibyl Alta Una, 2.)| false
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Ibid., 3.

Ibid., 4.

Ibid., 8.

Ibid., 7.

Ibid., 726.

Ibid., 727.

Teresa’s Diary, November 2, 1884.

Teresa’s Diary, 8 March, 1886.

Ibid. (1885), 349.

Ibid. (1885), 350–351; and see Ibid. (1937), 313–314.

Ibid. (1885), 352; and see Ibid. (1937), 315.

Ibid. (1885), 352. According to the later version, the Convent was intended for the reformation of dipsomaniacs, Ibid. (1937), 319.

Ibid. (1937), 316–320.

Ibid. (1885), 352.

Ibid. (1885), 362. Cf. Ibid. (1937), 325.

Ibid. (1885), 361–362.

Ibid. (1885), 433. Cf. Ibid. (1937), 394–395.

Ibid. (1885), 433.

Ibid. (1885), 434. Cf. Ibid. (1937), 396–397.

See: Ibid. (1885), 350–351/(1937), 313–314; Ibid. (1885), 361/(1937), 325; Ibid. (1885), 368/(1937), 397; Ibid. (1885), 434.

Ibid. (1885), 353, 368.

Ibid. (1885), 351, 368, 436.

Ibid. (1885), 349.

Ibid. (1885), 367–368.

Ibid. (1937), 317–319.

Teresa’s Diary, April 5, 1878, June 17, 1878.

Teresa’s Diary, March 11, 1879.

On July 7, 1881, Teresa wrote that she put off her habit. On September 16, 1881, she wrote that she and Sister Camille came to live at 69 Saint Augustine Road, Camden Square.

In her diary, January 9, 1877, Teresa noted ‘This is my fete day I have been sister ten years today’.