<ref>http://incarnateword.in/cwsa/21/knowledge-by-identity-and-separative-knowledge#p3</ref>
=How to Practice Detachment?=
Nor will the seeking of the Divine through life and the meeting of him in all the activities of his being and of the universal being be absent from the scope of his worship. All Nature and all life will be to him at once a revelation and a fine trysting-place. Intellectual and aesthetic and dynamic activities, science and philosophy and life, thought and art and action will assume for him a diviner sanction and a greater meaning. He will seek them because of his clear sight of the Divine through them and because of the delight of the Divine in them. He will not be indeed attached to their appearances, for attachment is an obstacle to the Ananda; but because he possesses that pure, powerful and perfect Ananda which obtains everything but is dependent on nothing, and because he finds in them the ways and acts and signs, the becomings and the symbols and images of the Beloved, he draws from them a rapture which the normal mind that pursues them for themselves cannot attain or even dream. All this and more becomes part of the integral way and its consummation.
<ref>http://incarnateword.in/cwsa/24/the-delight-of-the-divine#p7</ref>
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The desire-mind must also be rejected from the instrument of thought and this is best done by the detachment of the Purusha from thought and opinion itself. Of this we have already had occasion to speak when we considered in what consists the integral purification of the being. For all this movement of knowledge which we are describing is a method of purification and liberation whereby entire and final self-knowledge becomes possible, a progressive self-knowledge being itself the instrument of the purification and liberation. The method with the thought-mind will be the same as with all the rest of the being. The Purusha, having used the thought-mind for release[p.354] from identification with the life and body and with the mind of desire and sensations and emotions, will turn round upon the thought-mind itself and will say "This too I am not; I am not the thought or the thinker; all these ideas, opinions, speculations, strivings of the intellect, its predilections, preferences, dogmas, doubts, self-corrections are not myself; all this is only a working of Prakriti which takes place in the thought-mind." Thus a division is created between the mind that thinks and wills and the mind that observes and the Purusha becomes the witness only; he sees, he understands the process and laws of his thought, but detaches himself from it.
<ref>http://incarnateword.in/cwsa/23/the-release-from-the-heart-and-the-mind#p9</ref>
==Attitude==
"How did I happen to attach any importance to that?"... if you can realise that first and then realise your little person which is … not even a second in eternity... you see the utter ridiculousness of the importance you attach to what happened to you... Truly you feel... to what an extent it is absurd to attach any importance to one's life, to oneself, and to what happen to you…. One can get rid of all attachments …. in this way.
You have only to imagine everything that has been done before and all that will be done later and all that is happening now, and you will then realise that your action is a breath, like this, one second in eternity, and you can no longer be attached to it."
<ref>http://incarnateword.in/cwm/06/29-september-1954#p34</ref>
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It is from ''within'' that you must become master of your lower nature by establishing your consciousness firmly in a domain that is free of all desire and attachment because it is under the influence of the divine Light and Force. It is a long and exacting labour which must be undertaken with an unfailing sincerity and a tireless perseverance.
<ref>http://incarnateword.in/cwm/16/26-august-1964#p2</ref>
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"Act without being attached to the result of action, have this consciousness that it is not you who are acting, it is the Divine who is acting",
<ref>http://incarnateword.in/cwm/08/22-february-1956#p25</ref>
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When one wants to detach oneself from something, from a certain movement or activity or state of consciousness, this is the most effective method; one steps back a little, watches the thing like that, as one would watch a scene in a play, and one doesn't intervene. And a moment later, the thing doesn't concern you any longer, it is something which takes place outside you. Then you become very calm.
<ref>http://incarnateword.in/cwm/08/4-april-1956#p7</ref>
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Witness means an observer, someone who looks on and does not act himself. So, when the mind is very quiet, one can withdraw a little in this way from circumstances and look at things as though he were a witness, a spectator, and not participating in the action himself. This gives you a great detachment, a great quietude, and also a very precise see of the value of things, because it cuts the attachment to action.
<ref>http://incarnateword.in/cwm/06/13-october-1954#p2</ref>
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This detachment of the mind must be strengthened by a certain attitude of indifference to the things of the body; we must not care essentially about its sleep or its waking, its movement or its rest, its pain or its pleasure, its health or ill-health, its vigour or its fatigue, its comfort or its discomfort, or what it eats or drinks. <ref>http://incarnateword.in/cwsa/23/the-release-from-subjection-to-the-body#p2</ref>
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All these attitudes the yoga recommends—beginning with action done as offering, then complete detachment from the result (leaving the result to the Lord), then perfect equanimity in all circumstances, all these stages which one understands intellectually, feels sentimentally, and has fully experienced—well, all this takes on its TRUE MEANING only when it becomes what could be called a mechanical action of vibration—at that point one understands why it must be like it is.
<ref>http://incarnateword.in/agenda/02/june-24-1961#p57</ref>
==Towards Work==
"You must be able, if you are ready to follow the Divine order, to take up whatever work you are given, even a stupendous work, and leave it the next day with the same quietness with which you took it up and not feel that the responsibility is yours. There should be no attachment—to any object or any mode of life. You must be absolutely free."
<ref>http://incarnateword.in/cwm/04/10-february-1951#p1</ref>
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"Therefore without attachment perform ever the work that is to be done (done for the sake of the world, lokasaṅgraha, as is made clear immediately afterward); for by doing work without attachment man attains to the highest. For it was even by works that Janaka and the rest attained to perfection."
<ref>http://incarnateword.in/cwsa/19/the-significance-of-sacrifice#p2</ref>
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The renunciation of attachment to the work and its fruit is the beginning of a wide movement towards an absolute equality in the mind and soul which must become all-enveloping if we are to be perfect in the spirit. <ref>http://incarnateword.in/cwsa/23/equality-and-the-annihilation-of-ego#p4</ref>
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For so long as we work with attachment to the result, the sacrifice is offered not to the Divine, but to our ego. <ref>http://incarnateword.in/cwsa/23/equality-and-the-annihilation-of-ego#p2</ref>
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Not do action for the sake of any personal result or for any reward in this life or with any attachment to success, profit or consequence: neither will his works be undertaken for the sake of a fruit in the invisible hereafter or ask for a reward in other births or in worlds beyond us, the prizes for which the half-baked religious mind hungers
<ref>http://incarnateword.in/cwsa/19/the-gunas-mind-and-works#p5</ref>
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Karmayoga? It is non-attachment, it is to do works without clinging with the mind to the objects of sense and the fruit of the works. Not complete inaction, which is an error, a confusion, a self-delusion, an impossibility, but action full and free done without subjection to sense and passion, desireless and unattached works, are the first secret of perfection.
<ref>http://incarnateword.in/cwsa/19/works-and-sacrifice#p5</ref>
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How can we change this nature of the doer of works in us? By dissociating works from ego and personality, by seeing through the reason that all this is only the play of the gunas of Nature, and by dissociating our soul from the play, by making it first of all the observer of the workings of Nature and leaving those works to the Power that is really behind them, the something in Nature which is greater than ourselves, not our personality, but the Master of the universe. <ref>http://incarnateword.in/cwsa/19/the-gist-of-the-karmayoga</ref>
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"To action thou hast a right but never under any circumstances to its fruit." The fruit belongs solely to the Lord of all works; our only business with it is to prepare success by a true and careful action and to offer it, if it comes, to the divine Master;... the Divine Shakti must be known and felt above and within us as the true and sole worker.
<ref>http://incarnateword.in/cwsa/23/equality-and-the-annihilation-of-ego#p3</ref>
==Towards Materialistic Things==
Simply this attitude: when a thing comes to you, to take it, use it; when for one reason or another it goes away, to let it go and not regret it. Not to refuse it when it comes, to know how to adapt yourself and not to regret it when it goes. <ref>http://incarnateword.in/cwm/06/15-december-1954#p12</ref>
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When he lives in the midst of materialistic things, it is well with him; when these things are gone, it is well also; he is totally indifferent to both. That is the right attitude: when it is there he uses it, when it is not he does without it. And for his inner consciousness this makes no difference. <ref>http://incarnateword.in/cwm/04/3-may-1951#p7</ref>
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You must take care of it not because you are attached to it, but because it manifests something of the Divine Consciousness.
<ref>http://incarnateword.in/cwm/14/care-of-material-things#p10</ref>
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About the attachment to things, the physical rejection of them is not the best way to get rid of it. Accept what is given you, ask for what is needed and think no more of it—attaching no importance, using them when you have, not troubled if you have not. That is the best way of getting rid of the attachment.
<ref>http://incarnateword.in/cwsa/31/desire#p14</ref>
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Enjoy your material possessions in such spirit of detachment that you will not be overjoyed by gain, nor cast down by loss, is the test of its reality,—not the mere flight from their presence, which is simply a flight from temptation. The Karmayogin has to remain in the world & conquer it; he is not allowed to flee from the scene of conflict and shun the battle. His part in life is the part of the hero,—the one quality he must possess, is the lionlike courage that will dare to meet its spiritual enemies in their own country and citadel and tread them down under its heel. A spiritual abandonment then,—for the body only matters as the case of the spirit; it is the spirit on which the Karmayogin must concentrate his effort.
<ref>http://incarnateword.in/cwsa/17/the-law-of-renunciation#p17</ref>
==Towards Food==
It is not by abstaining from food that you can make a spiritual progress. It is by being free, not only from all attachment and all desire and preoccupation with food, but even from all need for it; by being in the state in which all these things are so foreign to your consciousness that they have no place there.
<ref>http://incarnateword.in/cwm/09/12-june-1957#p5</ref>
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As to food the best way usually is to take the food given you, practise non-attachment and follow no fancies. That would mean giving up the Sunday indulgence. The rest must be done by an inner change of consciousness and not by external means. <ref>http://incarnateword.in/cwsa/31/food#p2</ref>
==Towards Illness==
Illness is a wrong movement of the body and is no more to be cherished than a wrong movement of the mind or vital. Pain and illness have to be borne with calm, detachment and equanimity, but not cherished—the sooner one gets rid of them the better.
<ref>http://incarnateword.in/cwsa/31/illness-and-health#p61</ref>
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I suppose there are only two ways [to prevent the lowering effect of pain]: (1) to think of something else if you can manage it, (2) to be able to detach yourself from the body consciousness, so that the body alone feels the pain, the mind and the vital are not affected.
<ref>http://incarnateword.in/cwsa/31/illness-and-health#p107</ref>
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