| 1878 |
|
February 21, 10.15 AM. The Mother, Blanche Rachel
Mirra Alfassa, was born at Paris, 62
boulevard Haussmann. Till 8 years she lived here. The building was not
extant.
|
|
| 1883 |
5 years |
From the age of five I was conscious that I did not
belong to this word, that I did not have a human consciousness. My
sadhana began at that age. " I
started contemplating or doing my Yoga from the age of 4. There was a
small chair for me on which I used to sit still, engrossed in
meditation. A very brilliant light would then descend over my head and
produce some turmoil inside my brain. Of course I understood nothing, it
was not the age for understanding. But gradually I began to feel, 'I
shall have to do some tremendously great work that nobody yet knows'. "
|
|
| 1885 |
7 years |
[About self-observing and self-studying] ... I was
five or six or seven years old ... and I have a father who loved the
circus, and he came and told me, "Come with me, I am going to the circus
on Sunday". I said, "No, I am doing something much more interesting than
going to the circus!"
|
|
| 1886 |
8 years |
|
|
| 1887 |
9 years |
|
|
| 1890 |
12 years |
28 August, French naturalization of Maurice Alfassa.
Mother's first experience: the "Revolution of
Atoms."
I practised occultism when I was twelve. I begin to
work upon my nights in order to make them conscious... If one could
create a magnificent story without any horror in it, nothing but beauty,
it would have a considerable influence on everyone's life.
Between eleven and twelve a series of psychic and
spiritual experiences revealed to me not only the existence of God but
man's possibility of union with Him, of realisation Him integrally in
consciousness and action, of manifesting Him upon earth in a life
divine. This, along with practical discipline for its fulfilment, was
given to me during my body's sleep by several teachers, some of whom I
met afterwards on the physical plane. Later on, as
the interior and exterior development proceeded, the spiritual and
psychic relation with one of these beings became more and more clear and
frequent; and although I knew little of the Indian philosophies and
religions at that time I was led to call him Krishna, and henceforth I
was aware that it was with him (whom I know meet on earth one day) that
the divine work was to be done.
Starting of painting.
|
|
| 1891 |
13 years |
-
When I was a child of about thirteen, for nearly a
year every night as soon as I had gone to bed it seemed to me that
I went out of my body and rose straight up above the house, then above
the city, very high above. Then I used to see myself clad in a
magnificent golden robe, much longer than myself; and as I rose higher,
the robe would stretch, spreading out in a circle around me to form a
kind of immense roof over the city. Then I would see men, women,
children, old men, the sick, the unfortunate coming out from every side;
they would gather under the outspread robe, begging for help, telling of
their miseries, their suffering, their hardships. In reply, the robe,
supple and alive, would extend towards each one of them individually,
and as soon as they had touched it, they had come out of them. Nothing
seemed more beautiful to me, nothing could make me more happier; and all
the activities of the day seemed to me dull and colourless and without
any real life, beside this activity of the night which was the true life
for me.
|
|
| 1893 |
15 years |
A trip at Italy with Mathilde, her mother. During
visit at Palazzo Ducale in Venice she had relived a scene from a past
life wherein she was strangled and thrown out into the canal. Also the
Mother told on her other births. She named her incarnations - queen
Hatshepsut and queen Tiy.
Hatshepsut, queen
of Egypt (reigned in her own right c. 1472-58 BC) who attained
unprecedented power for a queen, adopting the full titles and regalia of
a pharaoh. Hatshepsut, the daughter of King Thutmose I and Queen Ahmose,
was married to her half brother, Thutmose II. Since her two brothers,
who normally would have succeeded to the throne, died prematurely, she
and Thutmose II came to the throne after King Thutmose died in about
1512. Her husband probably reigned no more than three or four years, and
Hatshepsut thereupon became regent for his son, Thutmose III, born of a
minor woman of the harem. Heiress to a line of influential queens,
Hatshepsut then took effective control of the government, while young
Thutmose III served as a priest of the god Amon. For a short time
Hatshepsut presented herself as the young king's regent, but sometime in
Thutmose III's first seven years she ordered herself crowned as pharaoh
and adopted a Horus name (a royal name limited to kings) and the full
pharaonic regalia, including a false beard, also traditionally worn only
by the king. An essential element of Hatshepsut's success was a group of
loyal and influential officials who controlled all the key positions in
her government. Emphasizing administrative innovation and commercial
expansion, Queen Hatshepsut dispatched a major seaborne expedition to
Punt, the African coast at the southernmost end of the Red Sea. Gold,
ebony, animal skins, baboons, processed myrrh, and living myrrh trees
were brought back to Egypt, the trees to adorn the foreground of the
Queen's famous Dayr al-Bahri temple in western Thebes. She also received
large quantities of tribute from Asia, Nubia, and Libya. The numerous
products of trade and tribute were partially devoted to the state god
Amon-Re, in whose honour Hatshepsut undertook an extensive building
program. She claimed that she restored the damage wrought by the Hyksos
(earlier Asian kings) during their rule in Egypt. In the temple at
Karnak (Thebes), she renovated her father's hall, introduced four great
obelisks nearly 100 feet (30 m) tall, and added a fine chapel. At
Beni-Hasan, in Middle Egypt, she built a rock-cut temple known in Greek
as Speos Artemidos. Her supreme achievement was the splendid temple at
Dayr al-Bahri. Designed as a funerary monument for Hatshepsut and her
father, it contains reliefs that record the major events of her reign.
She also cut a large tomb for herself in the Valley of the Kings,
another strictly pharaonic prerogative. Its burial chamber was intended
to lie behind her funerary temple, and she also planned to move her
father's mummy into her own tomb. Her attention to Thutmose I was
intended to emphasize her legitimate succession directly from him
through the agency of Amon-Re, whom she claimed as her actual father.
Hatshepsut's ambition, however, encountered that of the energetic
Thutmose III, who had become head of the army. As she and her loyal
officials aged, his party grew stronger. The early death of her
daughter, whom she married to Thutmose III, may have contributed to her
decline. Whether Hatshepsut died naturally or was deposed and slain is
uncertain.
Queen Tiy (b. c.
1400 BC, Ipu, Egypt--d. c. 1340), the mother of pharaon Akhenaton, also
called Neferkheperure Amenhotep IV, pharaon of Egypt (c. 1350-1334 BC)
and husband of Nefertiti, whose beauty is known through contemporary
portrait busts. Akhenaton was the last important ruler of the 18th
dynasty of the New Kingdom and notable for adopting, and eventually
virtually identifying himself with, Aton, or Aten, the sun god or solar
disc, whom he believed to be a universal, omnipresent spirit and the
sole creator of the universe. Tiy was one of the most illustrious queens
of Egypt. She was the daughter of Yuya, the commander of the Egyptian
chariotry and overseer of the cattle of the local god Min; her mother,
Thuya, was also an Egyptian. Although she was not of royal blood, Tiy
became the favoured wife of Amenhotep III (reigned 1390-53 BC), a
powerful king of the 18th dynasty, who gave her considerable prominence
in state affairs and in public ceremonies; her name appeared with the
king's on official documents. She was the mother of Amenhotep IV, or
Akhenaton, and was one of his circle of advisers after his accession.
Her mummy, which is kept in the Egyptian Museum at Cairo, was identified
in 1976.
-
Between 1893 and 1897 the Mother attended one of
the art studios of the Academie Julian (founded by Rodolphe Julian in
1868) in Paris. Though the youngest, she was sought by students as an
arbiter in their disputies. She was often grave and remained busy with
her work and they used to call her the Sphinx. Six of the works by the
Mother were exhibited at the Salon de la Societe nationale des
Beaux-Arts.
|
|
| 1897 |
19 years |
Oct. 13. Marriage with Henri Morisset. New address
- Atelier, 15 rue Lemercier, Paris
Between the age of nineteen and twenty I had
achieved conscious and constant union with the Divine Presence and... I
had done so all by myself, with absolutely nobody to help me, not even
books!
|
|
| 1898 |
20 years |
|
|
| 1899 |
21 years |
"It was about twenty-one - I met a man, an
Indian... who told me about the Gita... He gave me the key... The man
said, "Read the Gita, and take Krishna as the symbol of the
immanent Divine, the inner Divine"... Well in one month the whole
work was done!"
|
|
| 1904 |
26 years |
|
|
| 1905 |
27 years |
|
|
| 1906 |
28 years |
Organisation of group "Idea"
-
July-October trip to Tlemcen, Algeria, to study
occultism with the Theons..
|
|
| 1907 |
29 years |
- Next trip to Tlemcen, Algeria
|
|
| 1908 |
30 years |
|
|
| 1910 |
32 years |
Marriage of Mirra to Paul Richard. They lived on
Rue du Val de Grace, in a small house at the far end of a garden with
two entrances from the street, numbered 9 and 11.
" Well-well ! The house on
Val de Grace! It looks inhabited, there are curtains on the windows. I
lived there - a small house, very small, with a room on top. Here, it's
the drawing-room, this is the studio. Then, behind the kitchen, there
was a small room that served me as dining room and it opened onto a
courtyard. Between this dining room and the kitchen there was a bathroom
and a tiny antechamber. Here is the kitchen; you went up three steps,
there was a tiny antechamber with stairs that led to the room. Next to
the room, there was a toilet about as big as a thimble. "It's part of a
big house. There's a seven-storey apartment building on each side, and
the street is here. "It wasn't very big. But the studio was fairly large
- a beautiful room.... That's where I used to receive Madame David-Neel
- we saw each other almost every evening. There was a large library in
the studio - the library took up the whole far end of the room - more
than two thousand books belonging to my brother. There were some
complete sets of classics. And I had my entire collection of the Cosmic
Review, as well as my postcard collection - it was down below. The
postcards were mostly from Algeria, Tlemcen - about two hundred. But
there were five years of the Cosmic Review. And written in such a
French! It was most funny."
Andre was a regular visitor
to Val de Grace. "After my father and mother divorced. Mother married
Paul Richard, and they came to live on Rue du Val de Grace." Andre was
around twelve. "I used to go and have lunch with them every Sunday.
After lunch, specially when the weather was bad, we would go to the
studio. Paul Richard stretched out on a couch, lit his pipe, and they
started working. That is, my mother wrote in her own handwriting what he
dictated. I could not help but notice that Mother was rectifying most of
Paul's dictation." Andre added, "This small house, at the back of a
garden, or more precisely of a fairly large courtyard with a few trees,
stretching in front of a big apartment house, was strikingly cosy and
very comfortable."
Apr. The first visit of Paul Richard at Pondicherry.
|
|
| 1911 |
33 years |
|
|
| 1912 |
34 years |
... a small group (20 people) of seekers met
regularly with the aim of gainig self-knowlwgw and self-mastery. At that
time the Mother formulated the aim -
(1) For each
individually, to be conscious in himself of the Divine Presence and to
identify himself with it.
(2) To individualise
the states of being that were never till now conscious in man and, by
that, to put the earth in connection with one or more of the fountains
of universal force that are still sealed to it.
(3) To speak again to
the world the eternal word under a new form adapted to its present
mentality. It will be the synthesis of all human knowledge.
(4) Collectively, to
establish an ideal society in a propitious spot for the flowering of the
new race, the race of the Sons of God.
|
|
