After her passing, the continuity of Mirra Alfassa’s work rested not on a personal successor but on the living structures, writings, and collective practices she had already set in motion. The Sri Aurobindo Ashram in Pondicherry continued to function according to the principles and organizational patterns she had established, emphasizing sadhana through work, meditation, and study, without appointing a new spiritual head. Auroville, the experimental township she founded as a “city of human unity,” carried forward her vision as a living laboratory for human and spiritual evolution, with its development consciously referred back to her Charter and recorded guidance. In both spaces, the underlying orientation remained a direct inner relationship with Sri Aurobindo and the Mother, rather than the formation of a hierarchical lineage.

Her written and spoken legacy became a central means by which her presence and teaching continued to act. The systematic publication of the Collected Works of the Mother, including texts such as Prayers and Meditations and Questions and Answers, provided a comprehensive body of guidance on education, inner discipline, collective life, and spiritual transformation. Audio recordings and preserved conversations, along with other compiled materials, served as primary doctrinal sources, allowing seekers to engage with her thought in a sustained and nuanced way. These writings and recordings, widely disseminated and translated, enabled her influence to extend far beyond the physical boundaries of the Ashram and Auroville.

A distinctive strand of continuity lay in the field of education. The Sri Aurobindo International Centre of Education continued to embody her ideal of integral education, which seeks the harmonious development of the physical, vital, mental, and spiritual dimensions of the being. This approach inspired other schools and educational initiatives, where her reflections on child development, discipline, and learning became reference points for practice. In this way, her vision of education as a path of inner growth and conscious evolution remained a living force in the lives of students and teachers.

Beyond institutional frameworks, her teachings persisted through a wide network of centers, study circles, and individual practitioners. Sri Aurobindo centers and related groups in various countries organized study, meditation, and collective reflection on the Integral Yoga, drawing on her writings and those of Sri Aurobindo as their foundation. Many seekers continued to orient their personal practice around the ideals of surrender to the Divine, inner transformation, and conscious participation in evolution that she had articulated. Through these multiple channels—ashram life, Auroville’s experiment, educational work, publications, and global study communities—her philosophy remained an active, exploratory force rather than a closed doctrine.