Mirra Alfassa’s spiritual vision permeated the whole texture of her daily existence, so that ordinary life became the very field of yoga. She regarded herself as an instrument of the Divine Consciousness and sought to consecrate every thought, feeling, and action to that higher reality. This translated into a constant inner discipline: vigilance over impulses, the effort to remove egoism and falsehood, and the attempt to act not from personal preference but from what she perceived as the Divine Will. Her dealings with others were thus marked by an impersonal goodwill, often firm and detached, aimed at fostering their inner growth rather than satisfying sentiment or attachment. Difficulties, illness, and opposition were not seen as obstacles to be merely endured, but as occasions for deeper calling of the Divine Force and further transformation of nature.

A central feature of her lived spirituality was the refusal to separate “spiritual life” from “ordinary life.” Work of every kind—administration, education, manual tasks—was treated as sadhana when done in the right inner attitude, in silence and concentration. She encouraged those around her to engage in their duties as offerings, using work to purify desire, preference, and ego. This extended to the organization of the Ashram as a collective experiment in integral yoga, where relationships, responsibilities, and daily routines were consciously shaped to manifest greater harmony and consciousness. The emphasis on simplicity, practical efficiency, and inner silence showed a conviction that genuine realization should bring clarity and order to daily affairs rather than withdrawal from them.

Her spiritual beliefs also led her to give special importance to the body and to education. The body was not to be rejected but progressively transformed, which inspired a disciplined attention to physical life—health, work, exercise, cleanliness, and order—as part of the spiritual path. Sports and physical education were encouraged as means for the body to participate in a higher consciousness. In a similar spirit, the education of children was approached as a sacred responsibility: to help each being discover its soul and true nature, rather than merely preparing for a social role. Her sustained involvement in the Ashram school and in broader community-building reflected the conviction that culture, society, and education must be reshaped in accordance with spiritual values.

Finally, her life can be seen as a deliberate attempt to create a collective setting in which a higher consciousness could progressively manifest. The Ashram was not conceived as a retreat from the world but as a living laboratory for the ideals of integral transformation and human unity. Every circumstance, from the smallest practical detail to the largest organizational decision, was used as material for inner work and for the gradual divinization of life.