WHILE the East regards mental detachment as a spiritual virtue, the West in defining it calls it "selfish isolation". The thin line of difference is respectively the difference between attitude and behaviour. The surgeon is detached mentally but physically he is not selfishly isolated. On the contrary, he does his duty with utmost care and sympathy. Were he to be sensitive and attached to the patient, he will be swayed by his personal feelings which may effect his responsibilities as a surgeon. It is therefore not uncommon for the sick physicians not to treat themselves but allow their colleagues to look after them. No judge can offer an honest judgement unless he is mentally detached from the persons and affairs involved in the cases that are before him.
Projection and identification of personality is attachment and, when both these are present, no discrimination is possible since the personal influence and attitude reflect on his behaviour. The yogin is merely asked to keep his attitude and behaviour separate and impersonal if he is to act unselfishly and rightly. Mental detachment has therefore to be cultivated by those who aspire to the study of Yoga .
The devil-may-care spirit is an irresponsible attitude and not mental detachment. True mental detachment is an attitude of mind where the personality does not get affected by circumstances under emotional, social or such other conditions of tensions and strain. Many things are said easier than done, and probably the cultivation of this attitude of mental detachment may not prove so easy as it reads. This has been fully realized by the ancient yogins, and the remedy suggested begins with purification and hygiene of the mind.
The restraint of mental modifications (cittavrittinirodha) is the object of Yoga as interpreted by Patañjali, the compiler of the Yogasūtra . The restraint is not only essential for the attainment of self-realization but is equally desirable for success in the achievement of any object in life. Thus among the means of control advocated by Patañjala-Yoga may be mentioned - (i) constant practice or abhyasa and (ii) non-attachment or vairagya. Both these means are recognized as interdependent since none is fruitful without the aid of the other. Constant practice is necessary because of the habit of the mind to change its modifications every moment. Constant exercise, again, by itself cannot achieve anything, if there is the seed of desire. And that seed of desire can only be removed by cultivating the habit of non-attachment or desirelessness.
Read More: Bhagwad Gita Sloka 3.06 ; 3.07 (Parisamvad)
It is also quite evident that such a supreme mental attitude cannot be created without certain definite efforts towards that end. Such attempts should, therefore, first establish themselves, through discrimination and realization, in the lower conscious planes before permanent imprints could be made upon the subconscious mind. The most simple form of training consists in selecting suitable ideas for daily auto-suggestions and intellectual reflections. With every philosophical system and school of Yoga , they differ; but, since mental detachment is to be considered here we shall take up such reflections as are common to many schools of philosophy and, moreover, are in harmony with the teachings of Yoga.
Here is an intellectual reflection (bhavana) for initial auto-suggestive purposes and the student may meditate upon it for ten to fifteen minutes each day till the understanding is deeply rooted in his conscious mind:
What was in the morning is not at the mid-day; what was at the mid-day is not at night, for all things are transitory (anitya). Our body, which is really the cause for all kinds of human efforts, is as transitory as the scattering clouds. All our objects of pleasure are changing. Wealth is as transitory as a wave (kallola); youth like a cotton particle blown off in a whirlwind; and opportunities like fleeting dreams. Why should I be attached to anything when nothing is permanent.and everything is changing?
This pondering over the transitoriness (anityata) of all things is called Anitya-Bhavana which is very highly recommended by the practical yogins for the cultivation of mental detachment and equability to all beings. Then, after the realization is mature, the would-be-yogin may take up other bhāvanās.