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→Why to Practice Detachment?
An attitude of perfect detachment and equality, a firm removal of the natural being's attraction to the objects of the senses and a radical freedom from the claims of that constant clamorous ego-sense, ego-idea, ego-motive which tyrannises over the normal man. There is no longer any clinging to the attachment and absorption of family and home. There is instead of these vital and animal movements an unattached will and sense and intelligence, a keen perception of the defective nature of the ordinary life of physical man with its aimless and painful subjection to birth and death and disease and age, a constant equalness to all pleasant or unpleasant happenings,—for the soul is seated within and impervious to the shocks of external events,—and a meditative mind turned towards solitude and away from the vain noise of crowds and the assemblies of men. Finally, there is a strong turn within towards the things that really matter, a philosophic perception of the true sense and large principles of existence, a tranquil continuity of inner spiritual knowledge and light, the Yoga of an unswerving devotion, love of God, the heart's deep and constant adoration of the universal and eternal Presence.
<ref>http://incarnateword.in/cwsa/19/the-field-and-its-knower#p7</ref>
==For Understanding One’s Nature==
<ref>http://incarnateword.in/cwsa/23/the-three-modes-of-nature#p12</ref>
By this act of partial detachment we are able not only to experience ourselves dynamically in the becoming, in the process of movement of conscious-force itself, but to stand back, perceive and observe ourselves and, if the detachment is sufficient, to control our feeling and action, control to some extent our becoming. <ref>http://incarnateword.in/cwsa/21/memory-ego-and-self-experience#p5</ref>
==For Peace==
<ref>http://incarnateword.in/cwsa/24/purification-intelligence-and-will#p11</ref>
Detachment gives at its highest a certain freedom from the compulsion of the soul by its mental nature. For ordinarily we are driven and carried along in the stream of our own and the universal active energy partly floundering in its waves, partly maintaining and seeming to guide or at least propel ourselves by a collected thought and an effort of the mental will muscle; but now there is a part of ourselves, nearest to the pure essence of self, which is free from the stream, can quietly observe and to a certain extent decide its immediate movement and course and to a greater extent its ultimate direction. The Purusha can at last act upon the Prakriti from half apart, from behind or from above her as a presiding person or presence, ''adhyakṣa'', by the power of sanction and control inherent in the spirit.
<ref>http://incarnateword.in/cwsa/24/the-divine-shakti#p8</ref>