Mirra Alfassa’s vision approached social and global issues from the standpoint of an inner evolutionary change of consciousness, rather than from merely institutional or ideological reform. She regarded wars, injustice, and other collective crises as outward expressions of ignorance, ego, and fear in human nature, insisting that lasting solutions require a psychological and spiritual transformation at both individual and collective levels. Humanity, in her view, stands in a transitional phase toward a higher, supramental consciousness, and social problems arise because life is still organized around a limited mental consciousness. From this perspective, the unity of humanity is not an abstract ideal but a spiritual fact: racial, national, religious, and class divisions are mental constructions that obscure a deeper oneness. Diversity, therefore, is to be seen as a harmonious multiplicity within a single divine reality, not as a justification for conflict or domination.

This inner orientation did not lead to withdrawal from the world but to a revaluation of all its activities. Work of every kind—intellectual, artistic, manual, administrative—was understood as a potential “yoga of works,” provided it was done in a spirit of consecration, service, and collective responsibility rather than personal ambition or profit. She extended this principle to economics, criticizing systems driven by ego, desire, or force, whether capitalist or socialist in form, and envisaging forms of collective life based on cooperation and service to a higher consciousness. Money and material resources, in this light, were to be treated as forces for manifestation and service, calling for simplicity of life, conscious consumption, and a shared sense of stewardship. Practical competence, organization, and efficiency were affirmed as spiritual virtues when aligned with the collective good.

Education occupied a central place in her response to social problems. She advocated an integral education that develops the physical, vital, mental, and spiritual dimensions of the being, rather than a narrow training for examinations or employment. Such education aims to form individuals capable of inner discipline, discernment, and a sense of world citizenship, thereby addressing at the root the fanaticism, fear, and fragmentation that fuel conflict. She rejected any notion of spiritual or intellectual inferiority of women and encouraged their full participation in all fields of life, while stressing the need to harmonize masculine and feminine principles in society. In her view, the awakening of a deeper consciousness in women was an important factor in the emergence of a more harmonious world order.

Her teachings also took concrete collective form in the communities she guided. The Sri Aurobindo Ashram and, later, Auroville were conceived as experimental fields for a future society founded on spiritual principles. Auroville, in particular, was envisioned as a “laboratory of human unity,” a place where people from all countries could live together beyond national rivalries, private property, and sectarian religion, and where new forms of shared economy, participatory living, and intercultural harmony could be tried. These experiments were meant not as utopian escapes but as working models of how a society might function when oriented toward spiritual evolution rather than power or possession. In this way, her response to social and global issues wove together inner transformation and outer experiment, seeking a gradual manifestation of a more conscious, unified human life on earth.