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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>

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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. … 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>

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''.

Archana

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