Mirra Alfassa’s relationships with other spiritual figures unfolded in distinct phases, each leaving its imprint yet ultimately subordinated to the work she undertook with Sri Aurobindo. In her early years in Paris and North Africa, she moved within esoteric and occult circles, studying intensively with Max Théon and his wife, Alma Théon, and engaging with other European spiritual groups. These contacts exposed her to subtle planes of consciousness and occult disciplines, which she later regarded as preparatory rather than definitive. She acknowledged the depth of such knowledge while discerning its limits in comparison with the wider spiritual aim that would later emerge in her collaboration with Sri Aurobindo.

A pivotal human and spiritual link in this journey was Paul Richard, her second husband, who helped connect her to Indian thought and brought her to Pondicherry, where she first met Sri Aurobindo. From that encounter onward, Sri Aurobindo became the central spiritual presence in her life. She recognized him as her guru and spiritual master, and their relationship evolved into a profound collaboration in the development and practical working out of Integral Yoga. In her own understanding, this joint work did not simply continue earlier traditions but opened a new path with a specific evolutionary purpose.

Once established in Pondicherry and later recognized as “The Mother” of the Ashram, her stance toward other spiritual leaders and paths combined respect with a clear sense of differentiation. She honored the sincerity and achievements of other teachers and movements, whether Indian sages or Western esoteric currents, yet consistently emphasized that each represented a partial line of realization. The Integral Yoga she shared with Sri Aurobindo was presented as distinct in both scope and aim, oriented not merely to personal liberation but to a comprehensive transformation of consciousness. For those drawn to this path, she discouraged mixing disciplines or following multiple gurus, urging a single-hearted commitment rather than a divided allegiance.

After Sri Aurobindo’s passing, she assumed sole responsibility for guiding the Ashram and those aspiring to Integral Yoga, and her focus turned almost entirely to the inner and collective work this demanded. She did not seek new spiritual authorities for herself, nor did she cultivate close collaborative ties with other contemporary leaders in the way she had with Sri Aurobindo. While maintaining a courteous and respectful attitude toward visiting seekers and teachers, she kept the Ashram’s practice centered on the specific discipline and realization associated with Sri Aurobindo’s vision. In this way, her relationships with other spiritual figures were ultimately framed by a steadfast fidelity to that central collaboration and to the unique path that grew from it.