Changes

Detachment means standing back with part of the consciousness and observing what is being done without being involved in it. <ref>http://incarnateword.in/cwsa/30/inner-detachment-and-the-witness-attitude#p2</ref>

Detach means that the Witness in oneself has to stand back and refuse to look on the movement as his own (the soul’s own) and look on it as a habit of past nature or an invasion of general Nature. Then to deal with it as such. <ref>https://incarnateword.in/cwsa/30/inner-detachment-and-the-witness-attitude#p6</ref>

When the Force is there at work, the imperfections and weaknesses of the nature will necessarily arise for change, but one need not fight with them; one can look on them quietly as a surface instrumentation that has to be changed. It is not with "indifference" that one has to look at them, for that might mean inertia, a want of will or push or necessity to change; it is rather with detachment.Detachment means that one stands back from them, does not identify oneself with them or get upset or troubled because they are there, but rather looks on them as something foreign to one's true consciousness and true self... <ref>http://incarnateword.in/cwsa/30/descent-and-the-lower-nature#p12</ref>

...for instance, you are in a state of total indifference about what you have and what you do not (it is a condition a little difficult to realise, but after all, one can attain it—a state of detachment: "If I have it, I have it; if I don't, I don't")...

<ref>http://incarnateword.in/cwm/04/5-may-1951#p4</ref>

Not the detachment which is equivalent to the annihilation of the capacity to feel, but the detachment which brings about the abolition of the capacity to suffer.

<ref>http://incarnateword.in/cwm/02/28-may-1912#p16</ref>

It is to have the soul free from craving and attachment, but free from the attachment to inaction as well as from the egoistic impulse to action, free from attachment to the forms of virtue as well as from the attraction to sin. It is to be rid of "I-ness" and "my-ness" so as to live in the one Self and act in the one Self; to reject the egoism of refusing to work through the individual centre of the universal Being as well as the egoism of serving the individual mind and life and body to the exclusion of others.

<ref>https://incarnateword.in/cwsa/23/renunciation</ref>

In the ordinary consciousness one takes a personal interest in what is done, feels joy or feels sorrow. When one does sadhana, a condition may come in which the consciousness draws back from these reactions of joy and sorrow and does work and action impersonally as a thing that ought or has to be done but without desire or reactions. The Yogis value this condition of complete detachment very highly. In our Yoga it is a passage only, if it comes, through which one goes from the ordinary consciousness to a deeper one in which one acts out of a deep peace and union with the Divine or else of a self-existent Ananda not depending on anything but the presence of the Divine, in which all works are done not out of personal interest or satisfaction but for the sake of the Divine. <ref>https://incarnateword.in/cwsa/30/inner-detachment-and-the-witness-attitude#p13</ref>

Samata means a wide universal peace, calm, equanimity, an equal feeling of all in the Divine. <ref>https://incarnateword.in/cwsa/29/equality-the-chief-support#p3</ref>

Equality is to remain unmoved within in all conditions. <ref>https://incarnateword.in/cwsa/29/equality-the-chief-support#p4</ref>

Samata does not mean the absence of ego, but the absence of desire and attachment.

<ref>https://incarnateword.in/cwsa/29/equality-the-chief-support#p14</ref>

The real refuge is altogether different; it is the blissful withdrawal from personal hunger & desire, it is the detached but joyous contemplation of individual will as a working of divine or universal Will, it is the withdrawal from egoistic being & the perception of the individual as only a convenient term of the universal Ishwara, of the Jiva as only a form in consciousness of the Ishwara, it is the equal enjoyment of the fruits favourable or adverse not only of individual will, but of the universal will, not only our own joys, but the joys of all creatures, not only the gains which come to our minds & bodies, but those which come to the minds and bodies of all existences; it is to make the joy & fulfilment of God in the world our joy & fulfilment, it is to see one Lord seated in all creatures. This is the delight-filled equality of mind, ''anandamaya samata'', that is in the world our ultimate prize & supreme state in mortal nature, fulfilling itself in a divine freedom equally from desire for the fruit of the action and from attachment to the action itself; the fruit is to be what the Lord has willed, the action is God's action in us for His great cosmic purpose. God Himself, the Gita tells us, has essentially this immortal freedom from desire, & yet He acts entirely; He has this divine non-attachment to the work itself & yet He works & enjoys in the universe & the individual, ''na me karmaphale sprihá, asaktam teshu karmasu, varta eva cha karmani''; for in Purusha He contemplates, blissful & free, Himself in Prakriti executing inevitably His own eternal will in the universe known to Him before the ages began in that timeless, time-regarding conscious self of which we all are the habitations. <ref>http://incarnateword.in/cwsa/17/chapter-v-the-soul-causality-and-law-of-nature#p23</ref>