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→How to Practice Detachment?
It is not a matter of giving up all these things, since they make up, at least to a great extent, the aim and purpose of your existence. But you must give up all attachment to these things, so that you may feel capable of living without them, or rather so that you may be ready, if they leave you, to rebuild a new life for yourself, in new circumstances, and to do this indefinitely, for such is the consequence of immortality. This state may be defined in this way: to be able to organise and carry out everything with utmost care and attention and yet remain free from all desire and attachment, for if you wish to escape death, you must not be bound by anything that will perish.
<ref>https://incarnateword.in/cwm/12/the-fear-of-death-and-the-four-methods-of-conquering-it#p9,p10</ref>
<center>~</center>
To be free from all attachment does not mean running away from all occasion for attachment. All these people who assert their asceticism, not only run away but warn others not to try!
This seems so obvious to me. When you need to run away from a thing in order not to experience it, it means that you are not above it, you are still on the same level.
... In order to be above all possible error, we tend to eliminate any occasion for error. For example, if you do not want to say any useless words, you stop speaking; people who take a vow of silence imagine that this is control of speech—it is not true! It is only eliminating the occasion for speech and therefore for saying useless things. It is the same thing with food: eating only what is necessary. In the transitional state we have reached, we no longer want to lead this entirely animal life based on material exchange and food; but it would be foolish to believe that we have reached a state where the body can subsist entirely without food—nevertheless there is already a great difference, since they are trying to find the essential nutrients in things in order to lessen the volume. But the natural tendency is to fast—it is a mistake!
<ref>https://incarnateword.in/cwm/10/aphorism-103-104-105-106-107#p8,p9,p10,p11</ref>
<center>~</center>
As for the detachment of which you speak, it comes by attaining the poise of the Spirit, the equality of which the Gita speaks always, but also by sight, by knowledge... the eye of the Yogin sees not only outward events and persons and causes, but the enormous forces which precipitate them into action... When one is habituated to see the things behind, one is no longer prone to be touched by the outward aspects—or to expect any remedy from political, institutional or social changes; the only way out is through the descent of a consciousness which is not the puppet of these forces but is greater than they are and can force them either to change or disappear. <ref>https://incarnateword.in/cwsa/29/equality-the-chief-support#p16</ref>
<center>~</center>
The Yoga of self-perfection is to make this double movement as absolute as possible. All immiscence of desire in the buddhi is an impurity. The intelligence coloured by desire is an impure intelligence and it distorts Truth; the will coloured by desire is an impure will and it puts a stamp of distortion, pain and imperfection upon the soul's activity. All immiscence of the emotions of the soul of desire is an impurity and similarly distorts both the knowledge and the action. All subjection of the buddhi to the sensations and impulses is an impurity. The thought and will have to stand back detached from desire, troubling emotion, distracting or mastering impulse and to act in their own right until they can discover a greater guide, a Will, Tapas or divine Shakti which will take the place of desire and mental will and impulse, an Ananda or pure delight of the spirit and an illumined spiritual knowledge which will express themselves in the action of that Shakti.
This complete detachment, impossible without an entire self-government, equality, calm, ''śama, samatā, śānti'', is the surest step towards the purification of the buddhi. A calm, equal and detached mind can alone reflect the peace or base the action of the liberated spirit. <ref>https://incarnateword.in/cwsa/24/purification-intelligence-and-will#p11</ref>
==Helpful Practices==
(4) An absence of attachment to things, people or events.
It seems as if this condition were trying to come in you; but it is still imperfect. For instance in this condition (1) there should be no disgust or impatience or anger when people talk, only indifference and an inner peace and silence. Also (2) there should not be a mere neutral quiet and indifference, but a positive sense of calm, detachment and peace. <ref>https://incarnateword.in/cwsa/30/inner-detachment-and-the-witness-attitude#p15,p16,p17,p18,p19,p20</ref>
<center>~</center>
Detach yourself from the outer being; live in the inner; let the Force work from the inner being—it will change the outer being.
<ref>http://incarnateword.in/cwsa/30/the-inward-movement#p66</ref>
<center>~</center>
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>
<center>~</center>
...the ego must gradually fade out and vital attachments and impulses be replaced by the spiritual motive. Bhakti, devotion to the Divine, and the spirit of service to the Divine are among the most powerful means for this change.
<ref>http://incarnateword.in/cwsa/29/work-and-yoga#p62</ref>
<center>~</center>
To be free from all preference and receive joyfully whatever comes from the Divine Will is not possible at first for any human being. What one should have at first is the constant idea that what the Divine wills is always for the best even when the mind does not see how it is so, to accept with resignation what one cannot yet accept with gladness and so to arrive at a calm equality which is not shaken even when on the surface there may be passing movements of a momentary reaction to outward happenings. If that is once firmly founded, the rest can come. <ref>https://incarnateword.in/cwsa/29/equality-the-chief-support#p19</ref>
...rejects them [imperfections and weaknesses of the nature]and calls in the Mother's Force into these movements to eliminate them and bring the true consciousness and its movements there. The firm will of rejection must be there, the pressure to get rid of them, but not any wrestling or struggle.
<ref>http://incarnateword.in/cwsa/30/descent-and-the-lower-nature#p12</ref>
<center>~</center>
The first thing is to detach your consciousness, that's most important. And to say: I-AM-NOT-THIS, it's something that has been ADDED, placed to enable me to touch Matter—but it isn't me. And then if you say, "That is me" (''gesture upward''), you'll see that you will be happy, because it is lovely—lovely, luminous, sparkling. It's really fine, it has an exceptional quality. And that's you. But you have to say, "That is me," and be convinced that it's you. Naturally, the old habits come to deny it, but you must know that they're old habits, nothing else, they don't matter—that is you.
This movement is indispensable. A moment comes when one must absolutely separate oneself from all this [darkness and stupidity and wrong movements], because only when one has separated oneself and become quite conscious that one is there (''gesture above the head''), that one is THAT, only then can one come down again to change it all. Not to forsake it, but to be its master.
<ref>http://incarnateword.in/agenda/04/november-20-1963#p77</ref>
<center>~</center>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… 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 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><center>~</center>
The path of knowledge is the well-known path of Raja Yoga, in which one practises detachment from one's physical being, saying, "I am not the body", then detachment from one's sensations, "I am not my sensations", then from one's feelings, saying, "I am not my feelings", and so on. One detaches oneself from thought and goes more and more within until one finds something which is the Eternal and Infinite.
<ref>http://incarnateword.in/cwm/08/1-february-1956#p5</ref>
<center>~</center>
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. … 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 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. Then as the master of the sanction he withdraws his past sanction from the tangle of the mental undercurrent and the reasoning intellect and causes both to cease from their importunities. He becomes liberated from subjection to the thinking mind and capable of the utter silence. <ref>http://incarnateword.in/cwsa/23/the-release-from-the-heart-and-the-mind#p9</ref>
<center>~</center>
Attachment to its likings and repugnances keeps the soul bound in this web of good and evil, joys and sorrows. The seeker of liberation gets rid of attachment, throws away from his soul the dualities, but as the dualities appear to be the whole act, stuff and frame of life, this release would seem to be most easily compassed by a withdrawal from life, whether a physical withdrawal, so far as that is possible while in the body, or an inner retirement, a refusal of sanction, a liberating distaste, ''vairāgya'', for the whole action of Nature. There is a separation of the soul from Nature. Then the soul watches seated above and unmoved, ''udāsīna'', the strife of the gunas in the natural being and regards as an impassive witness the pleasure and pain of the mind and body. Or it is able to impose its indifference even on the outer mind and watches with the impartial calm or the impartial joy of the detached spectator the universal action in which it has no longer an active inner participation. The end of this movement is the rejection of birth and a departure into the silent self, ''mokṣa''.
But this rejection is not the last possible word of liberation. The integral liberation comes when this passion for release, ''mumukṣutva'', founded on distaste or ''vairāgya'', is itself transcended; the soul is then liberated both from attachment to the lower action of nature and from all repugnance to the cosmic action of the Divine. This liberation gets its completeness when the spiritual gnosis can act with a supramental knowledge and reception of the action of Nature and a supramental luminous will in initiation. The gnosis discovers the spiritual sense in Nature, God in things, the soul of good in all things that have the contrary appearance; that soul is delivered in them and out of them, the perversions of the imperfect or contrary forms fall away or are transformed into their higher divine truth,—even as the gunas go back to their divine principles,—and the spirit lives in a universal, infinite and absolute Truth, Good, Beauty, Bliss which is the supramental or ideal divine Nature. The liberation of the Nature becomes one with the liberation of the spirit, and there is founded in the integral freedom the integral perfection.
<ref>https://incarnateword.in/cwsa/24/the-liberation-of-the-nature#p8,p9</ref>
===By Taking the Witness Attitude===
A man with a very developed introspective mind often identifies himself with the witness part of his mind and observes his own thoughts and studies their nature. That is a beginning which makes it easy for the full detachment to come. <ref>https://incarnateword.in/cwsa/30/inner-detachment-and-the-witness-attitude#p14</ref>
<center>~</center>
Attacks of confusion, pains etc.—the one thing to arrive at is to be able to stand back from them, to feel detachment from them, separate and call down the Force to act. Whenever one can do that, the attack, the difficulty after a time retires—or even if it lasts a little cannot disturb what has been gained.
<ref>http://incarnateword.in/cwsa/29/peace-the-basis-of-the-sadhana#p28</ref>
<center>~</center>
… the difficulty is always that something in the nature gives a hold to the attack. It either still indulges it and likes it or even, if wanting to be free, is too accustomed to receive and respond to the old feelings, thoughts, suggestions and does not yet know how not to respond. The first thing is for the mental being to stand back, refuse to accept, say "This is no longer mine." Then, even if the vital feeling responds to the attack, one part of the nature can be free and observe and discourage it. The next thing is for this free part to impose the same will of detachment on the vital so that after a time this also when the attack comes feels that it is something foreign, not its own,—as if a stranger had come into the room and was trying to impose his ideas or his will on the inmates. After that it becomes more easy to get rid of it altogether. Of course, there is the Mother's Force working, but this kind of assent from the mind and vital makes the result quick and easy—otherwise it takes time and more labour and struggle. <ref>https://incarnateword.in/cwsa/31/dealing-with-hostile-attacks#p34</ref>
<center>~</center>
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.
Only, when you do this, you never remedy anything in the outer movement, it remains what it is, but it no longer affects you.
<ref>https://incarnateword.in/cwm/08/4-april-1956#p7,p8</ref>
<center>~</center>
Have you never felt this? As though you were a little behind or above things, and were looking at them taking place but were not doing anything yourself? 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>
<center>~</center>
You have to become conscious—that is to say, there must be something in you which is not carried away by thoughts and feelings, but looks at them and observes how they work and how they affect you. The part that observes and knows is called the Witness ''sākṣī'' in man. It is always possible to develop this in oneself.
...When one has the power of stopping thinking altogether and only looking, then the Witness becomes very strong and conscious. This consciousness can come by practice, but it can also come by turning to the Mother and thinking of her always and offering to her everything. The being opens, the Mother's force begins to work and one becomes more and more conscious. <ref>https://incarnateword.in/cwsa/30/inner-detachment-and-the-witness-attitude#p25,p26</ref>
<center>~</center>
One must get the power to quiet the mental and vital, if not at first at all times, yet whenever one wills—for it is the mind and vital that cover up the psychic being as well as the self (Atman) and to get at either one must get in through their veil; but if they are always active and you are always identified with their activities, the veil will always be there. It is also possible to detach yourself and look at these activities as if they were not your own but a mechanical action of Nature which you observe as a disinterested witness. One can then become aware of an inner being which is separate, calm and uninvolved in Nature. This may be the inner mental or vital Purusha and not the psychic, but to get at the consciousness of the inner ''manomaya'' and ''prāṇamaya'' Purusha is always a step towards the unveiling of the psychic being. <ref>https://incarnateword.in/cwsa/30/inner-detachment-and-the-witness-attitude#p7</ref>
<center>~</center>The attitude of the witness consciousness within—I do not think it necessarily involves an external seclusion, though one may do that also—is a very necessary stage in the progress. It helps the liberation from the lower prakriti—not getting involved in the ordinary nature movements; it helps the establishment of a perfect calm and peace within, for there is then one part of the being which remains detached and sees without being disturbed the perturbations of the surface; it helps also the ascent into the higher consciousness and the descent of the higher consciousness, for it is through this calm, detached and liberated inner being that the ascent and descent can easily be done. Also, to have the same witness look on the movements of Prakriti in others, seeing, understanding but not perturbed by them in any way is a very great help towards both the liberation and the universalisation of the being. <ref>https://incarnateword.in/cwsa/30/inner-detachment-and-the-witness-attitude#p32</ref><center>~</center>We say then to the mind "This is a working of Prakriti, this is neither thyself nor myself; stand back from it." We shall find, if we try, that the mind has this power of detachment and can stand back from the body not only in idea, but in act and as it were physically or rather vitally. 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. This does not mean that we shall not keep the body in right order so far as we can; we have not to fall into violent asceticisms or a positive neglect of the physical frame. But we have not either to be affected in mind by hunger or thirst or discomfort or ill-health or attach the importance which the physical and vital man attaches to the things of the body, or indeed any but a quite subordinate and purely instrumental importance.<ref>http://incarnateword.in/cwsa/23/the-release-from-subjection-to-the-body#p2</ref>
===By Widening the Consciousness===
If one can manage to realise that, to... how to put it?... visualise, picture the little person one is, in the little earth where one is, and the tiny second of consciousness which for the moment is hurting you or is unpleasant for you, just this—which in itself is only a second in your existence, and that you yourself have been many things before and will be many more things afterwards, that what affects you now you will have probably completely forgotten in ten years, or if you remember it you will say, "How did I happen to attach any importance to that?"... if you can realise that first and then realise your little person which is a second in eternity, not even a second, you know, imperceptible, a fragment of a second in eternity, that the whole world has unrolled before this and will unroll yet, indefinitely—before, behind—and that... well, then suddenly 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. And in the space of three minutes, if you do this properly, all unpleasantness is swept away. Even a very deep pain can be swept away. Simply a concentration like this, and to place oneself in infinity and eternity. Everything goes away. One comes out of it cleansed. One can get rid of ''all'' attachments and even, I say, of the deepest sorrows—of everything, in this way—if one knows how to do it in the right way. It immediately takes you out of your little ego.
<ref>http://incarnateword.in/cwm/06/29-september-1954#p34</ref>
===Detachment In Daily Life===
'''Towards Work'''
Obviously, a more systematic and intensive sadhana is desirable or, in any case, a steady aspiration and a more constant preoccupation with the central aim could bring an established detachment even in the midst of outer things and outer activity and a continuous guidance. The completeness, the Siddhi of this way of Yoga—I speak of the separate path of Karma or spiritual action—begins when one is luminously aware of the Guide and the guidance and when one feels the Power working with oneself as the instrument and the participator in the divine work.
<ref>http://incarnateword.in/cwsa/29/work-and-yoga#p24</ref>
<center>~</center>
"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>
<center>~</center>"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> <center>~</center>
But for one who follows the path of action ...to create in himself this complete detachment from the fruit of action, to act because this is what must be done, to do it in the best possible way, and not to be anxious about the consequences, to leave the consequences to a Will higher than his own. <ref>http://incarnateword.in/cwm/08/10-october-1956#p15</ref>
<center>~</center>
… what is meant by action done as Yoga, ''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>
<center>~</center>
For so long as we work with attachment to the result, the sacrifice is offered not to the Divine, but to our ego. We may think otherwise, but we are deceiving ourselves; we are making our idea of the Divine, our sense of duty, our feeling for our fellow-creatures, our idea of what is good for the world or others, even our obedience to the Master a mask for our egoistic satisfactions and preferences and a specious shield against the demand made on us to root all desire out of our nature.
<ref>http://incarnateword.in/cwsa/23/equality-and-the-annihilation-of-ego#p2</ref>
<center>~</center>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. But the mind will not permit all this; its nature is to run out after the senses and carry the reason and will with it. Then we must learn to still the mind. We must attain that absolute peace and stillness in which we become aware of the calm, motionless, blissful Self within us which is eternally untroubled and unaffected by the touches of things, is sufficient to itself and finds there alone its eternal satisfaction.<ref>http://incarnateword.in/cwsa/19/the-gist-of-the-karmayoga</ref><center>~</center>
When the vital consents to collaborate (which is already a big step), when it decides that it too is going to work, to devote all its effort and all its energy to accomplish the work, even then there is underneath, well hidden somewhere, a sort of—how shall we call it?—an expectation that things will turn out well and the result will be favourable. And that veils the complete sincerity. For this expectation is an egoistic, personal thing, and this veils the full sincerity. Then you do not know.
But one has attachment, even for a disinterested work. That's what you must understand. You have given your life for a cause that is not egoistic, but the ego is there all the same. And you have a way of doing the thing which is special, personal to you; and you have within you a hope (not to speak of a desire) that the result will be like this, that you will get this and it will be done. Even a work that is not done for yourself but which you have undertaken, you expect that it will succeed, that you will have success—not personally—for the thing you have undertaken, the work that you are doing. Well, that brings in just a little bit of something like that, down below, quite hidden, quite a tiny thing which is a little... not very straight, a little bent, twisted. And then you do not know. But if that were not there, as soon as you failed to do exactly what should be done, you would know. You would know it absolutely precisely. It is as delicate a movement as the thousandth part of a millimetre would be. Yes, it is there, and that is sufficient, you know: "I was mistaken." But you must have that absolute sincerity which precisely does not want at any cost to blunder, which will do anything, give up everything, everything, rather than live in any kind of illusion. But it is very difficult; it takes time and much labour. When you are doing a thing, always those two, the mind and the vital are there, trying to draw some benefit or other out of what you are doing: the benefit of personal satisfaction, the benefit of happiness, the benefit of a good opinion that you have of yourself. It is difficult not to deceive oneself.
<ref>https://incarnateword.in/cwm/05/20-may-1953#p14,p15,p16</ref>
<center>~</center>To be equal, not to be overborne by any stress of desire, is the first condition of real mastery, self-empire is its basis. But a mere mental equality, however great it may be, is hampered by the tendency of quiescence. It has to preserve itself from desire by self-limitation in the will and action. It is only the spirit which is capable of sublime undisturbed rapidities of will as well as an illimitable patience, equally just in a slow and deliberate or a swift and violent, equally secure in a safely lined and limited or a vast and enormous action. It can accept the smallest work in the narrowest circle of cosmos, but it can work too upon the whirl of chaos with an understanding and creative force; and these things it can do because by its detached and yet intimate acceptance it carries into both an infinite calm, knowledge, will and power. It has that detachment because it is above all the happenings, forms, ideas and movements it embraces in its scope; and it has that intimate acceptance because it is yet one with all things. If we have not this free unity, ''ekatvam anupaśyataḥ'', we have not the full equality of the spirit.<ref>http://incarnateword.in/cwsa/24/the-action-of-equality#p1</ref><center>~</center>
He will 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. The three kinds of result, pleasant, unpleasant and mixed, in this or other worlds, in this or another life are for the slaves of desire and ego; these things do not cling to the free spirit. The liberated worker who has given up his works by the inner sannyasa to a greater Power is free from Karma. Action he will do, for some kind of action, less or more, small or great, is inevitable, natural, right for the embodied soul,—action is part of the divine law of living, it is the high dynamics of the spirit. The essence of renunciation, the true Tyaga, the true Sannyasa is not any rule of thumb of inaction but a disinterested soul, a selfless mind, the transition from ego to the free impersonal and spiritual nature. The spirit of this inner renunciation is the first mental condition of the highest culminating sattwic discipline.
<ref>http://incarnateword.in/cwsa/19/the-gunas-mind-and-works#p5</ref>
<center>~</center>
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. For the worship of the Master of works demands a clear recognition and glad acknowledgment of him in ourselves, in all things and in all happenings. Equality is the sign of this adoration; it is the soul's ground on which true sacrifice and worship can be done. The Lord is there equally in all beings, we have to make no essential distinctions between ourselves and others, the wise and the ignorant, friend and enemy, man and animal, the saint and the sinner. We must hate none, despise none, be repelled by none; for in all we have to see the One disguised or manifested at his pleasure. <ref>http://incarnateword.in/cwsa/23/equality-and-the-annihilation-of-ego#p4</ref>
'''While Reading'''
The only way [''to separate oneself from mental activities such as reading''] is to separate the Prakriti and Purusha. When you feel something within watching all the mental activities but separate from them, just as you can watch things going on outside in the street, then that is the separation of Purusha from mental Prakriti. <ref>https://incarnateword.in/cwsa/31/mental-development-and-sadhana#p33</ref>
<center>~</center>
That [''inability to understand what is read''] only means that you cannot separate yourself from your mental consciousness in its activity. Naturally, if you take your mental consciousness off the reading, you can't understand what is being read, for it is with the mental consciousness that one understands. You have not to make the mental consciousness separate from the reading, but yourself separate from the mental consciousness. You have to be the Witness watching it reading or writing or talking, just as you watch the body acting or moving.
https://incarnateword.in/cwsa/31/mental-development-and-sadhana#p34
'''Towards Material Things'''
To become indifferent to the attraction of outer objects is one of the first rules of Yoga, for this non-attachment liberates the inner being into peace and the true consciousness. It is only when one sees the Divine in all things that objects get a value for the Yoga, but even then not for their own sake or as objects of desire, but for the sake of the Divine within and as a means of the divine work and manifestation.
<ref>http://incarnateword.in/cwsa/29/peace#</ref>
<center>~</center>It is much more difficult not to be attached to the things you possess than to possess nothing. This is something that has been known for centuries. It requires a much greater quality not to be attached to the things one possesses than to be without any possessions or to reduce one's possessions to a strict minimum. It is much more difficult. It is a much higher degree of moral worth. 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><center>~</center>
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>
<center>~</center>When you are rich and have a lot of money to spend, generally you spend it on things you find pleasant, and you become habituated to these things, attached to these things, and if one day the money is gone, you miss it, you are unhappy, you are miserable and feel all lost because you no longer have what you were in the habit of having. It is a bondage, a weak attachment. He who is quite detached, when he lives in the midst of these 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><center>~</center>When you have them at your disposal, you receive them as a gift of Grace and when they leave you, when they have been taken away from you, you live in the joy of destitution. For it is the sense of ownership that makes you cling to things, makes you their slave, otherwise one could live in constant joy and in the ceaseless movement of things that come and go and pass, that bring with them both the sense of fullness when they are there and, when they go, the delight of detachment. [From Mother’s Commentaries on the Dhammapada]<ref>http://incarnateword.in/cwm/03/happiness#p13</ref><center>~</center>
Not to take care of material things which one uses is a sign of inconscience and ignorance.
You must take care of it not because you are attached to it, but because it manifests something of the Divine Consciousness
<ref>https://incarnateword.in/cwm/14/care-of-material-things#p8,p9,p10</ref>
<center>~</center>
The sign of freedom from attachment is that one has no craving and can do without things without feeling anything for that or disappointment at their loss or absence or hankering or wish to have them. If one has, one takes the ''rasa'' in a free unattached way—if one does not get or loses them, it makes not the slightest difference. The true Ananda is the Ananda of the Divine and when one has the Yogic consciousness, it is the Divine one sees everywhere and has the Ananda of that, but there is no attachment to objects as objects. <ref>http://incarnateword.in/cwsa/31/desire#p12</ref>
<center>~</center>
The abandonment of the world which is demanded of the Karmayogin is not necessarily a physical abandonment. You are not asked to give up your house and wealth, your wife, your children, your friends. What you have to give up is your selfish desire for them and your habit of regarding them as your possessions and chattels who are yours merely in order to give you pleasure. You are not asked to throw away the objects of your desire, but to give them up in your heart. It is the desire you have to part with and not the objects of the desire. The abandonment demanded of you is therefore a spiritual abandonment; the power to 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. <ref>http://incarnateword.in/cwsa/17/the-law-of-renunciation#p17</ref>
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>
<center>~</center>
About food, tea etc. the aim of Yoga is to have no hankerings, no slavery either to the stomach or the palate. How to get to that point is another matter—it depends often on the individual. As to food the best way usually is to take the food given you, practise non-attachment and follow no fancies… 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>
<center>~</center>
If you want to do Yoga, you must take more and more in all matters, small or great, the Yogic attitude. In our path that attitude is not one of forceful suppression, but of detachment and equality with regard to the objects of desire. Forceful suppression (fasting comes under the head) stands on the same level as free indulgence; in both cases, the desire remains; in the one it is fed by indulgence, in the other it lies latent and exasperated by suppression. It is only when one stands back, separates oneself from the lower vital, refusing to regard its desires and clamours as one's own, and cultivates an entire equality and equanimity in the consciousness with respect to them that the lower vital itself becomes gradually purified and itself also calm and equal. Each wave of desire as it comes must be observed, as quietly and with as much unmoved detachment as you would observe something going on outside you, and must be allowed to pass, rejected from the consciousness, and the true movement, the true consciousness steadily put in its place. <ref>http://incarnateword.in/cwsa/31/food#p1</ref>
<center>~</center>
Neither neglect this turn of the nature (food desire) nor make too much of it; it has to be dealt with, purified and mastered but without giving it too much importance. There are two ways of conquering it—one of detachment, learning to regard food as only a physical necessity and the vital satisfaction of the stomach and the palate as a thing of little or no importance; the other is to be able to take without insistence or seeking any food given and to find in it (whether pronounced good or bad by others) the equal rasa, not of the food for its own sake, but of the universal Ananda.
<ref>http://incarnateword.in/cwsa/31/food#p7</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>
<center>~</center>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><center>~</center>
For example, you see, as soon as one feels a wave of physical disequilibrium, of ill health coming, well, to concentrate in the right spirit is to concentrate in an inner calm, a trust in the divine Grace, and a will to remain in physical equilibrium and good health. This is the right spirit. In another case, one may feel a wave of anger or a fit of temper coming from outside; then one should withdraw into an inner calm, a detachment from superficial things, with a will to express only what comes from above and always be submissive to the divine Will. This is the right spirit. And in each case it is something like that. Naturally it always comes back to the same thing, that one must remember the Divine and put oneself at His service and will what He wills.
<ref>http://incarnateword.in/cwm/06/29-september-1954#p7</ref>
<center>~</center>
You must arrive at a complete separation of your consciousness from these feelings of the body and its acceptance of illness and from that separated consciousness act upon the body. It is only so that these things can be got rid of or at least neutralised. <ref>https://incarnateword.in/cwsa/31/illness-and-health#p106</ref>
<center>~</center>
The body, naturally [experiences physical pain]—but the body transmits it to the vital and mental. With the ordinary consciousness the vital gets disturbed and afflicted and its forces diminished, the mind identifies and is upset. The mind has to remain unmoved, the vital unaffected, and the body has to learn to take it with equality so that the higher Force may work.
The Self is never affected by any kind of pain. The psychic takes it quietly and offers it to the Divine for what is necessary to be done.
<ref>https://incarnateword.in/sabcl/24/transformation-of-the-physical-x#p68,p69</ref>
<center>~</center>
Equality is a very important part of this Yoga; it is necessary to keep equality under pain and suffering—and that means to endure firmly and calmly, not to be restless or troubled or depressed or despondent, to go on in a steady faith in the Divine Will. But equality does not include inert acceptance. If, for instance, there is temporary failure of some endeavour in the sadhana, one has to keep equality, not to be troubled or despondent, but one has not to accept the failure as an indication of the Divine Will and give up the endeavour. You ought rather to find out the reason and meaning of the failure and go forward in faith towards victory. So with illness—you have not to be troubled, shaken or restless, but you have not to accept illness as the Divine Will, but rather look upon it as an imperfection of the body to be got rid of as you try to get rid of vital imperfections or mental errors. <ref>https://incarnateword.in/cwsa/29/equality-the-chief-support#18</ref>
=The Witness Purusha or Witness Consciousness=