Mastering Detachment Quotes

As we grow detached from things, we come (with God's help) to master our desires, and we give the mastery over to God. Discipline and divine grace heal the intellect and the will of the effects of concupiscence. We can begin to see things clearly.

When healing, the healer should be calm and detached. He should not be nervous, “overconcerned” or attached to the expected results. Otherwise, the projected pranic energy will not be released and will return to him.

If the detached, highly focused attention of the left hemisphere is brought to bear on living things, and not later resolved into the whole picture by right-hemisphere attention, which yields depth and context, it is destructive. .

The Master stays behind; that is why she is ahead. She is detached from all things; that is why she is one with them. Because she has let go of herself, she is perfectly fulfilled.

To Graduate from the "School of Life" you need to have met the following criteria: Found your life purpose, know how the egoic mind operates, detached yourself from the egoic mind, lived in essence, been in essence in relationships, overcame duality, trusted life, became awake, reprogrammed beliefs, handled anger, forgiven everyone, loved yourself, dealt with fears, overcome anger you had with God/you, cleared your emotional complexes & negativity, let go of the past, dealt with difficult relationships and mastered loving all creations of the universe.

... the Master's warning that we should not practice anything except self-detaching immersion.

In the long moment before the curtain fell, he had time to feel the whole tragedy of her life. It was as though her beauty, thus detached from all that cheapened and vulgarized it, had held out suppliant hands to him from the world in which he and she had once met for a moment, and where he felt an over-mastering longing to be with her again.

The day that the wrong knowledge regarding the world is eliminated by virtue of the Sadguru's advice, one becomes convinced that this entire world is only a temporary appearance. When this happens, one becomes able to look at the world and appreciate it as if it were a cinema, or a source of entertainment, and with the detachment that has been achieved, one remains unaffected.

Infinite patience produces immediate results.” It sounds like a paradox, doesn’t it? Infinite patience implies an absolute certainty that what you’d like to manifest will indeed show up, in perfect order, and exactly on time. The immediate result you receive from this inner knowing is a sense of peace. When you detach from the outcome, you’re at peace, and you’ll ultimately see the fruits of your convictions.

It is not brains or intelligence that is needed to cope with the problems with Plato and Aristotle and all of their successors to the present have failed to confront. What is needed is a readiness to undervalue the world altogether. This is only possible for a Christian... All technologies and all cultures, ancient and modern, are part of our immediate expanse. There is hope in this diversity since it creates vast new possibilities of detachment and amusement at human gullibility and self-deception. There is no harm in reminding ourselves from time to time that the "Prince of this World" is a great P.R. man, a great salesman of new hardware and software, a great electric engineer, and a great master of the media. It is his master stroke to be not only environmental but invisible for the environmental is invincibly persuasive when ignored.

That was the one thing June had been terrified of having - a standard life, an ordinary life, a life like her parents’ - living in a pink sandstone semi-detached villa in the suburbs with a neat garden and an en-suite master bedroom with fitted wardrobes

Freeze types sometimes have or appear to have Attention Deficit Disorder [ADD]. They often master the art of changing the internal channel whenever inner experience becomes uncomfortable. When they are especially traumatized or triggered, they may exhibit a schizoid-like detachment from ordinary reality.

A Twin Flame Requires you to Detach from Society's Mindset. A Twin Flame Requires you to be alone with Yourself. A Twin Flame Requires you to Master Yourself.

Detachment is a sort of natural ego antidote.

Teaser from the soon to be released: Redemption of Fire; My Demon Master Book 2. (with Reference to the character, Cain, from Dormant Desires, Book 4; CAIN. In the oddest, surreal moment, I look out and see one lone face. It’s Cain, the chimera by curse and not birth. He’s been welcomed into Demon-kind as one of them. Almost a treasured being for all his uniqueness. In all reality, he is the most divine among us. The product of an angel and a Neanderthal. A very son of the first Eve. It is he alone who is not prostrate before me. Our eyes lock and my vision goes wonky. I can see details and colors and etched outlines like I never imagined. I see Cain’s magnificent aura as it embraces him like a full-body halo. He is watching the spectacle that is me with detached interest. It’s as if he has truly seen everything there is too see and this is nothing more than a repeat of some long forgotten original episode. He is unafraid. I can feel how calm he is. Before he drops his eyes, surrendering to the dominance of my dragon, he gives me a slightly amused expression and a small nod of encouragement.

the story of Issa, the eighteenth-century Haiku poet from Japan. Through a succession of sad events, his wife and all his five children died. Grieving each time, he went to the Zen Master and received the same consolation: “Remember the world is dew.” Dew is transient and ephemeral. The sun rises and the dew is gone. So too is suffering and death in this world of illusion, so the mistake is to become too engaged. Remember the world is dew. Be more detached, and transcend the engagement of mourning that prolongs the grief. After one of his children died, Issa went home unconsoled, and wrote one of his most famous poems. Translated into English it reads,      The world is dew.      The world is dew.      And yet.      And yet.

It stung this new rejection, but it was also a relief to put an end to the ambiguity and incertitude. I had been deceiving myself the day I decided I could master the art of detachment, or maybe the mistake was to allow things to go on in that vein for as long as they had.

the main thing we were made for is to work with others. Secondly, to resist our body’s urges. Because things driven by logos—by thought—have the capacity for detachment—to resist impulses and sensations, both of which are merely corporeal. Thought seeks to be their master, not their subject.

... The witness is frequent and insistent that God is inherently relational and personal. So God cannot be either received or understood apart from our being personal and realtional as well. That most emphatically excludes the detached intellect as a way of knowing God. It excludes programmatic work as a way of knowing God. It excludes cultivation of the ecstatic and visionary as a way of knowing God. God is not an abstract idea that can be mastered, not an impersonal force that can be used, not a private experience that can be indulged." Eugene Peterson, "Living the Resurrection" (106).

Socrates tried to soothe us, true enough. He said there were only two possibilities. Either the soul is immortal or, after death, things would be again as blank as they were before we were born. This is not absolutely comforting either. Anyway it was natural that theology and philosophy should take the deepest interest in this. They owe it to us not to be boring themselves. On this obligation they don’t always make good. However, Kierkegaard was not a bore. I planned to examine his contribution in my master essay. In his view the primacy of the ethical over the esthetic mode was necessary to restore the balance. But enough of that. In myself I could observe the following sources of tedium: 1) The lack of a personal connection with the external world. Earlier I noted that when I was riding through France in a train last spring I looked out of the window and thought that the veil of Maya was wearing thin. And why was this? I wasn’t seeing what was there but only what everyone sees under a common directive. By this is implied that our worldview has used up nature. The rule of this view is that I, a subject, see the phenomena, the world of objects. They, however, are not necessarily in themselves objects as modern rationality defines objects. For in spirit, says Steiner, a man can step out of himself and let things speak to him about themselves, to speak about what has meaning not for him alone but also for them. Thus the sun the moon the stars will speak to nonastronomers in spite of their ignorance of science. In fact it’s high time that this happened. Ignorance of science should not keep one imprisoned in the lowest and weariest sector of being, prohibited from entering into independent relations with the creation as a whole. The educated speak of the disenchanted (a boring) world. But it is not the world, it is my own head that is disenchanted. The world cannot be disenchanted. 2) For me the self-conscious ego is the seat of boredom. This increasing, swelling, domineering, painful self-consciousness is the only rival of the political and social powers that run my life (business, technological-bureaucratic powers, the state). You have a great organized movement of life, and you have the single self, independently conscious, proud of its detachment and its absolute immunity, its stability and its power to remain unaffected by anything whatsoever — by the sufferings of others or by society or by politics or by external chaos. In a way it doesn’t give a damn. It is asked to give a damn, and we often urge it to give a damn but the curse of noncaring lies upon this painfully free consciousness. It is free from attachment to beliefs and to other souls. Cosmologies, ethical systems? It can run through them by the dozens. For to be fully conscious of oneself as an individual is also to be separated from all else. This is Hamlet’s kingdom of infinite space in a nutshell, of “words, words, words,” of “Denmark’s a prison.

You could fall suddenly into the void the dead go to: I would be comforted if you would bequeath me your hands. Only your hands would continue to exist, detached from you, unexplainable like those of marble gods turned into the dust and the limestone of their own tomb. They would survive your actions, the wretched bodies they caressed. They would no longer serve as intermediaries between you and things: they themselves would be changed into things. Innocent again now, since you would no longer be there to turn them into your accomplices, sad like greyhounds without masters, disconcerted like archangels to whom no god gives orders, your useless hands would rest on the lap of darkness. Your open hands incapable of giving or taking the slightest joy would have let me slump like a broken doll. I kiss the wrists of these indifferent hands you will no longer pull away from mine: I stroke the blue artery, the blood column that once spurted continuously like a fountain from the ground of your heart. With little sobs of contentment, I rest my head like a child between these palms filled with the stars, the crosses, the precipices of my previous fate.

She had not been his and now she was his. Or she had always been his and just now knew it. Cora's attention detached itself. It floated someplace past the burning slave and the great house and the lines that defined the Randall domain. She tried to fill in its details from stories, sifting through the accounts of slaves who had seen it. Each time she caught hold of something - buildings of polished white stone, an ocean so vast that there wasn't a tree in sight, the shop of a colored blacksmith who served no master but himself - it wriggled free like a fish and raced away. She would have to see it for herself if she were to keep it.

We are about to part. Yes, I myself am detached from the convent, to live for a time in the crater of a volcano. I am to be a clerk in a great manufactory, where the workmen are infected with communistic doctrines, and dream of social destruction, the abolishment of masters, — not knowing that that would be the death of industry, of commerce, of manufactures. I shall stay there goodness knows how long, — perhaps a year, — keeping the books and paying the wages. This will give me an entrance into a hundred or a hundred and twenty homes of working-men, misled, no doubt, by poverty, even before the pamphlets of the day misled them. But you and I can see each other on Sundays and fete-days.

[…] This all begins with the mind. When we connect the mind with the given resolves and thoughts, it becomes restless. Therefore the thoughtless state is very important. To attain that state, only detachment is the best means. The mind is like a horse that needs to be tamed by the illuminating bridle of the knowledge. In other words, where this horse starts becoming erratic, starts moving towards vice, it needs to be stopped immediately by pulling the bridle of knowledge. To succeed in all the Sadhanas, regular self-inquiry and the constant company of the saints are the sine qua non. Only then will this mind become tranquil. We don’t have to kill the mind but only change its direction. The powers of the focused mind bestow the Sadhak with many extraordinary abilities. His Holiness Yogiraj Amar Jyoti

There are two main types of devices: those that deliver whole-body vibration (WBV) and those that deliver low-force or low-intensity vibration (LIV). Two companies make the low-intensity vibration machines: Juvent and Marodyne. Both products are based on Dr. Clinton Rubin’s research. The LIV Tablet and the Juvent both impart what feels like a comfortable hum when you stand on them. By contrast, most WBV machines subject the user to an intense shaking. I worked with a master trainer using one such machine, the Powerplate. There was no question that my muscle tone built up quickly, but I never felt right about the intensity. My concern is that over time older adults could end up with conditions such as detached retinas, eye floaters, or even joint damage. For now I would steer clear of the WBV devices. I own a Juvent.

Where are you taking me?” Andrew demanded, whirling on the Ferryman. His muscles tensed, hands curling in and out of fists. “To my master.” The voice was ghostly, whispers of black ash and death, words cold and detached. He had an idea who that was but asked anyway: “And who is your master?” No answer came. Andrew’s insatiable rage rose up and swallowed his grief like a yawning ocean mouth, the darkest depths surging to the surface to form a mighty tidal wave. He closed the distance and seized the Ferryman’s gaunt wrist. There was no substance, no life beneath the cloak. The Ferryman slowly turned his hooded head, and Andrew found himself looking into the black hole of a self-contained night. The olfactory of decay was a punch in the face. Andrew released the Ferryman’s wrist and hastily stepped back, rocking the boat as he put distance between him and the unnatural wind spilling from the gaping orifice. Andrew shivered, the tiny hairs on his neck saluting. The cloaked head faced forward again, and the wind died away.

There is some quite trivial, distant noise; a sound, moreover, which has nothin to do with me, to which there is not the slightest need for me to pay any attention; yet it suffices to wake me, and in no gentle way, either, but savagely, violently, shockingly, like an air raid alarm. The wheels, my masters, are already vibrating with incipient motion; the whole mechanism is preparing to begin the monotonous, hateful functioning of which I am the dispirited slave. I began to feel that if I did not succeed in breaking out of the loathsome circle I should suddenly become mad, scream, perpetrate some shocking act of violence in the open street. But worst of all was the knowledge that the laws of my temperament would forbid me even a relief of this kind. I was inexorably imprisoned behind my own determination to display no emotion whatever. Now I saw that I was in a street which I did not know very well. Night had fallen, the lights glowed mistily through a thin haze. It was as though, in some mysterious way, I had become the central point around which the night scene revolved. People walking on the pavement looked at me as they passed. Some with pity, some with detached interest, some with more morbid curiosity. Some appeared to make small, concealed sights, but whether these were intended for warning or encouragement I could not be sure. The windows lighted or unlighted, were like eyes more or less piercing, but all focused upon me. The houses, the traffic, everything in sight, seemed to be watching to see what I would do. To wait — with no living soul in whom to confide one's doubt, one's fears, one's relentless hope. Some secret court must have tried and condemned me, unheard, to this heavy sentence. Coiling itself round me it knows I cannot escape. Imprisoned in its very fabric, I am like a small worm, a parasite, which the host harbors not altogether unwillingly. A human being can only endure depression up to a certain point. When this point of saturation is reached it becomes necessary for him to discover some element of pleasure. No matter how humble or on how low a level, in his environment if he is to go on living at all.

Sovereign King of Detachment and Renunciation, Emperor of Death and Shipwreck, living dream that gradually wanders among the worlds ruins and wastes! Sovereign King of Despair amid splendours, grieving lord of palaces that don't satisfy, master of processions and pageants that never succeed in blotting out life! Sovereign King risen from the tombs, who came in the night by the light of the moon to tell your life to the living, royal page of lilies that have lost their petals, imperial herald of the coldness of ivory! Sovereign King Shepard of the Watches, knight errant of Anxieties traveling on moonlit roads without glory and without even a lady to serve, lord in the forest and on the slopes, a silent silhouette with visor drawn shut, passing through valleys, misunderstood in villages, ridiculed in towns, scorned in the cities! Sovereign King consecrated by Death to be her own, pale and absurd, forgotten and unrecognized, reigning amid worn-out velvets and tarnished marble on his throne at the limits of the Possible, surrounded by the shadows of his unreal court and guarded by the fantasy of his mysterious, solidierless army. (...) Your love for things dreamed was your contempt for things lived. Virgin King who disdained love, Shadow King who disdained light, Dream King who denied life! Amid the muffled racket of cymbals and drums, Darkness acclaims you Emperor!

Happy Shree Krishna Janmastami. Shree Krishna has 16 kalas and Ram has 12 Kalas, Ram hide 2 kalas because he killed Ravan. Buddha has 9 Kalas and Shreeom Surye Shiva has 25 Kalas. We all are one world human family even though we must tell the truth knowledge for the peaceful and better world. Name of the Kalas of Shreeom Surye Shiva 1. Kirpa – Compassion 2. Dhriti – Spiritual patience 3. Kshama – Forgiveness 4. Dandaneethi – Justice 5. Samatwa – Impartiality 6. Bhagamalini Dharma – Detachment, lordliness , righteousness , glory , beauty , omniscience. 7. Tapasya – Meditation and piritual powers 8. Jvalita – Invincibility possible 9. Samaah – Beneficience, bestower of all wealth in the world and nature. 10. Saundarjyamaya Aatma – Very beautiful soul 11. Kumaarii Sansaara – Best of miss world and Mr. world 12. Sangitajna – Best of singers 13. Neetibadi – Embodiment of honesty 14. Satyabadi – Truth itself 15. Sarvagnata – Perfect master of all intellengence. 16. Sarvaniyanta – Controller of all 17. Duhkhajihasa- Wish to avoid pain and sarrow as well as stress and axiety 18. Svasanvedana Gyaana- Understanding the noble knowledge 19. Gyaana and Achara- Knowledge and conduct 20. Nyaayyam Padani- Choosing the right and good words 21. Budhdhvaa Srishhtii - Knowing about the world 22. Guruha Samadhi- Best Guru who can lead in to the enlightenment 23. Guruha-deva-manussanam, Gurus of Devis and Devtas and existence of the world. 24. Siddhanta, Arambha-vada - The perfect for every existence, subject and object. 25. Bhaagadheya- the best fortune

To understand the New Testament we need to understand that religious past, in order to recognize what it is protesting against. Properly interpreting the New Testament - not as detached scholars but as followers of Jesus and his way - thus involves recognizing the redemptive trajectory it sets away from religious violence, and then continuing to develop and move forward along that same trajectory ourselves. In other words, we cannot stop at the place the New Testament got to, but must recognize where it was headed. A clear example of this can be seen in the institution of slavery: The New Testament takes major steps away from slavery, encouraging slaves to gain their freedom if possible (1 Cor 7:21), counseling masters to treat their slaves as Christ treats them (Eph 6:9), and, most significantly, declaring that in Christ there is “no slave or free,” that is, no concept of class or superiority (Gal 3:28). While we can recognize here a movement away from slavery that set a trajectory which would eventually lead to the complete abolition of the institution of slavery centuries later, we do not see the New Testament directly condemning slavery or calling for its abolishment. Masters are not told to give up their slaves as Christians, but simply to treat them well. Slaves are not encouraged to participate in an “underground railroad” to gain their freedom, but instead are told to submit - even in the face of the cruelty, oppression, and violence that characterized slavery in the ancient Greco-Roman world at the time. If we read the New Testament as a storehouse of eternal principles, representing a “frozen in time” ethic, where we can simply flip open a page and find what the timeless “biblical” view on any particular issue is - as so many people read the Bible today - then we would need to conclude that the institution of slavery has God’s approval in the New Testament, and that we should therefore support and maintain it today. This is in fact exactly how many American slave-owning Christians did read the Bible in the past. Yet all of us would agree today that slavery is immoral.

The Renaissance was the culture of a wealthy and powerful upper class, on the crest of the wave which was whipped up by the storm of new economic forces. The masses who did not share the wealth and power of the ruling group had lost the security of their former status and had become a shapeless mass, to be flattered or to be threatened—but always to be manipulated and exploited by those in power. A new despotism arose side by side with the new individualism. Freedom and tyranny, individually and disorder, were inextricably interwoven. The Renaissance was not a culture of small shopkeepers and petty bourgeois but of wealthy nobles and burghers. Their economic activity and their wealth gave them a feeling of freedom and a sense of individually. But at the same time, these same people had lost something: the security and feeling of belonging which the medieval social structure had offered. They were more free, but they were also more alone. They used their power and wealth to squeeze the last ounce of pleasure out of life; but in doing so, they had to use ruthlessly every means, from physical torture to psychological manipulation, to rule over the masses and to check their competitors within their own class. All human relationships were poisoned by this fierce life-and-death struggle for the maintenance of power and wealth. Solidarity with one's fellow man—or at least with the members of one's own class—was replaced by a cynical detached attitude; other individuals were looked upon as "objects" to be used and manipulated, or they were ruthlessly destroyed if it suited one's own ends. The individual was absorbed by a passionate egocentricity, an insatiable greed for power and wealth. As a result of all this, the successful individual's relation to his own self, his sense of security and confidence were poisoned too. His own self became as much an object of manipulation to him as other persons had become. We have reasons to doubt whether the powerful masters of Renaissance capitalism were as happy and as secure as they are often portrayed. It seems that the new freedom brought two things to them: an increased feeling of strength and at the same time an increased isolation, doubt, scepticism, and—resulting from all these—anxiety. It is the same contradiction that we find in the philosophical writings of the humanists. Side by side with their emphasis on human dignity, individuality, and strength, they exhibited insecurity and despair in their philosophy.

Navy Seals Stress Relief Tactics (As printed in O Online Magazine, Sept. 8, 2014) Prep for Battle: Instead of wasting energy by catastrophizing about stressful situations, SEALs spend hours in mental dress rehearsals before springing into action, says Lu Lastra, director of mentorship for Naval Special Warfare and a former SEAL command master chief.  He calls it mental loading and says you can practice it, too.  When your boss calls you into her office, take a few minutes first to run through a handful of likely scenarios and envision yourself navigating each one in the best possible way.  The extra prep can ease anxiety and give you the confidence to react calmly to whatever situation arises. Talk Yourself Up: Positive self-talk is quite possibly the most important skill these warriors learn during their 15-month training, says Lastra.  The most successful SEALs may not have the biggest biceps or the fastest mile, but they know how to turn their negative thoughts around.  Lastra recommends coming up with your own mantra to remind yourself that you’ve got the grit and talent to persevere during tough times. Embrace the Suck: “When the weather is foul and nothing is going right, that’s when I think, now we’re getting someplace!” says Lastra, who encourages recruits to power through the times when they’re freezing, exhausted or discouraged.  Why?  Lastra says, “The, suckiest moments are when most people give up; the resilient ones spot a golden opportunity to surpass their competitors.  It’s one thing to be an excellent athlete when the conditions are perfect,” he says.  “But when the circumstances aren’t so favorable, those who have stronger wills are more likely to rise to victory.” Take a Deep Breath: “Meditation and deep breathing help slow the cognitive process and open us up to our more intuitive thoughts,” says retired SEAL commander Mark Divine, who developed SEALFit, a demanding training program for civilians that incorporates yoga, mindfulness and breathing techniques.  He says some of his fellow SEALs became so tuned-in, they were able to sense the presence of nearby roadside bombs.  Who doesn’t want that kind of Jedi mind power?  A good place to start: Practice what the SEALs call 4 x 4 x 4 breathing.  Inhale deeply for four counts, then exhale for four counts and repeat the cycle for four minutes several times a day.  You’re guaranteed to feel calmer on any battleground. Learn to value yourself, which means to fight for your happiness. ---Ayn Rand

Difficulties had been expected in obtaining the Emperor’s signature to the Declaration of War against Serbia. When Margutti handed the necessary document to Count Paar, the Count remarked: ‘This may be all right, but all I can say is that men of eighty-four years of age don’t sign war proclamations.’ Count Berchtold had therefore fortified himself by laying before his master at the same time a report that the Serbians had already fired upon Austrian troop steamers on the Danube and that hostilities had in fact begun. The text submitted to Francis Joseph ended with the words ‘the more so as Serbian troops have already attacked a detachment of Imperial and Royal troops at Temes-Kubin.’ This was not true; and Berchtold, after the Emperor had signed the Declaration, erased the sentence, explaining the next day that the report was unconfirmed. But he did not give the Emperor any chance to review the decision.

[T]he best bosses master the fine art of emotional detachment. They learn to forgive people who lash out at them... and they learn to forgive themselves, too.

To find out, he hooked up a group of people—some highly creative and others less so—to EEG machines, then gave them a series of tests that measure creative thinking. The results were surprising: the more creatively inclined subjects showed lower cortical arousal while taking the test than did the noncreative subjects. The heightened concentration of cortical arousal is helpful when balancing your checkbook or evading a tiger, concluded Martindale, but not when trying to compose an opera or write a novel or come up with the Next Big Internet Thing. For that, we need to enter a state that Martindale called defocused, or diffused, attention. Someone in this state of mind is not scattered, at least not as we normally think of the word. Like Buddhists, they have mastered the art of “detached attachment.” They are both focused and unfocused at the same time. But why, Martindale wondered, are some people able to benefit from this diffused attention while others are not? Creative people are no more capable of controlling their cortical arousal levels than noncreative people. Creative achievements, he concluded, are based not on self-control “but rather on unintentional inspiration.” Unintentional inspiration? What can that mean? Martindale, who passed away in 2008, never said, but I can’t help but wonder if this phenomenon explains why creative people are often restless. By changing locations, they are unconsciously attempting to lower their levels of cortical arousal, defocus their attention.

To live headlong, at ground level, without being able to pause (stand outside the immediate push of time) and rise (in space) is to be like an animal; yet to float off up into the air is not to live at all – just to be a detached observing eye. One needs to bring what one has learned from one’s ascent back into the world where life is going on, and incorporate it in such a way that it enriches experience and enables more of whatever it is that ‘discloses itself’ to us (in Heidegger’s phrase) to do just that.

Watch what they do, not what they say Watching what your customers are doing—or trying to do—with your product can light the way forward. But you have to be careful to pay attention to what they do and not just what they say. Expect to have your theories of human behavior tested Your theory about how individuals and groups behave should underlie your strategy, your product design, your incentive program—every decision you make. But be open and alert to when your customers show you a different theory or direction. That could become your product’s point of differentiation. Follow the leaders: Your customers To grow your business, you may have to give up control. Look for instances when your customers hack or hijack your product, and then go along for the ride. Get Mr. Spock and Dr. McCoy working together Customer data is your Mr. Spock, detached and logical. Customer emotion is your Dr. McCoy, passionate and all too human. Think of yourself as Captain Kirk, responsible for making the two work together to get the best out of each.

Mastering the art of detachment and attachment is the art of mastering life and spirituality.

In atomic physics, the scientist cannot play the role of the detached observer. Instead, they become involved in the world they observe to the extent that they influence the observed objects' properties. This affecting outcome by observation is true for scientists and every human being. Observation affects the world we see. We are more than casual observers. Instead, we are active participants in a participatory universe.

So I lived in their midst, always on the fringes, insignificant, and they spoke freely in my presence. I saw how little regard they had for us, how much they held us in low esteem. They did not know us, and were not really interested in knowing us either. By virtue of their faith, their mission, and their biases, they did not have to: they knew better than us, both what we needed and how we should live. I cannot discount the unparalleled work they did in education and healthcare. I would not have had a formal education had it not been part of their plan. The free dispensary was always full, rolling back childhood diseases in the region. I saw them clean the most putrid wounds with a straight face. Yet, their mission required locals to forfeit ancestral practices, including our indigenous languages, which we were forbidden from using in their presence. The essence of our being in the world, its core tenet, ingrained in us across generations, was being violently questioned. Their work demanded allegiance, utter surrender, from us. I did not realise this then, but these demands threw us off balance, divided us, made us doubt ourselves and weakened us. They birthed a cruel conflict in us, putting our loyalty to the test. We were inhabited by this childish and conflicting desire to please and resist them all at the same time. Our people claimed neither detachment from the world nor dominion over it. We did not have the universe and its mysteries, meant to be conquered, subjugated on one side, and humankind, the mighty owner of it all, on the other. We were the world and the world was us: water, wind, sand, the past, the future, the living, the dead... we were all woven into the fabric of the world. They, however, had appropriated it, simplified it to make it intelligible and malleable. They had invented words and concepts that dismissed our more complex and comprehensive intuitive understanding of reality. There is no denying that, seen through their eyes, conceptualised in their terms, the world was unmistakeably coherent, logical. For those of us who embraced the mysteries of the world, the encounter was a matter of course, and a tragedy. I doubt we will ever fully grasp the exact extent of our distress. Today, I believe Western knowledge is both simple and despotic. There is only one God and he is present in church. Education is found only in textbooks. Art is separate from spirituality, confined to specific spaces. The law applies equally to everyone and all values have a price. The sole measure of success is material. Our paths in life are already charted, marked out, and you can choose to follow... the path assigned to you. A promise of comfort, a ready-made life so enticing it warrants universalisation; a dream no human should be denied. Masters, gurus travel the world to guide lost peoples towards this path of salvation, readily resorting to violence to crush every resistance, driven by the firm conviction that their philosophy is the philosophy and their religion the religion. Perhaps it spread so far and wide due to the active proselytism inherent to the Western vision of the world, or maybe it was so easy to replicate because it was the most simplistic doctrine ever developed by humans—it did a better job of dismissing our diversity and disregarding the complexity of our being. Our material realities would become more bearable, that was the promise. It mattered not that this would devastate nature and leave our inner beings shuddering with anxiety.

You see, life is an inherently benevolent process. When you start to view your life with even a smidgen of detachment, the curtains begin to draw back. You see that, for starters, you actually can indeed draw back the curtains, and then you see the old dusty stage set that is ready to go. And you choose just that: you choose for it to go; you choose to purify. You choose to unshackle the gorgeous beast within, to let it out and talk to it, to see what it wants. You choose to run your fingers through its crazy, ratty hair, pulling out whatever little bugs got too cozy in there over the years. You give it a glass of water and a shower, and you show it the sun. You welcome it. All of this to say: Get to know the master within you. Fall at the feet of your Self.

The Baal Shem's call was a call to subjectivity, to passionate involvement; the tales he told and those told about him appeal to the imagination rather than to reason. They try to prove that man is more than he appears to be and that he is capable of giving more than he appears to possess. To dissect them, therefore, is to diminish them. To judge them is to detach oneself and taint their candor - in so doing, one loses more than one could gain. ...[I]t is precisely on the imagination that the Baal-Shem plays - even after his death. Each of his disciples saw him differently; to each he represented something else. Their attitudes toward him, as they emerge from their recollections, throw more light on themselves than on him. This explains the countless contradictory tales relating to him. The historians may have been troubled, but not the Hasidim. Hasidism does not fear contradictions; Hasidism teaches humility and pride, the fear of God and the love of God, the at once sacred and puerile dimension of life, the Master's role of intermediary between man and God, a role that can and must be disregarded in their I-and-Thou relationship. What does it prove? Only that contradictions are an intrinsic part of man.

Do not follow others,” Corot exhorted. “He who follows is always behind. You must interpret Nature with entire simplicity and according to your personal sentiment, altogether detaching yourself from what you know of the old masters or of contemporaries. Only in this way will you do work of real feeling.

Vacchogata asked Buddha, “What is the reason Master ,that we should not ponder over them?” “We should not ponder over them because ,such brooding has nothing to do with genuine pure conduct, does not lead to aversion, detachment, extinction, nor to peace, nor to full comprehension, enlightenment and  Nirvana. People those who are accustomed to thinking in these terms, will remain entangled and not attain liberation.  Neither of these views corresponds to the way things really are.   The world does not exist absolutely or does not exist absolutely in time. The world is dependent on causes and conditions i.e. ignorance, craving, and clinging of living beings. Hence the question of the absolute existence or nonexistence of the world is unanswerable. Enlightened person understands that the view which is true in all respects cannot be given any particular description.” Vacchogata was filled with joy, but he still had some more questions left unanswered. “Is it true Master Gautama, that enlightened person like you, ‘exists’ after death?” Buddha remained silent. “Is it true Master Gautama, that enlightened person like you, ‘doesn’t exist’ after death?” “Is it true Master Gautama, that enlightened person like you, both ‘exists’ and ‘does not exist’ after death?” Buddha still, remained silent. “Then it must be true Master Gautama, that people like you, neither ‘exists’ nor ‘doesn’t exist’ after death? Buddha smiled and asked Vacchogata, “Suppose someone was to ask you, 'A fire that has gone out in front of you, in which direction from here has it gone? Is it East, West, North or South?' Thus asked, how would you reply?"   "That doesn't apply, Master Gautama. Any fire burning dependent on a sustenance of grass and timber, being undernourished — from having consumed that sustenance and not being offered any other — is classified simply as 'out'”, replied Vacchogata. The Buddha further continued: "Even so, Vaccha, any physical form by which one describing the Buddha would describe him: That form the Buddha has abandoned, its root destroyed, made like a Palmyra stump, deprived of the conditions of development, not destined for future arising. Freed from the classification of form, Vaccha, the Buddha is deep, boundless, hard to fathom, like the sea. 'Reappears or exists' doesn't apply. 'Does not exist' doesn't apply. 'Both does & does not exist' doesn't apply. 'Neither exists nor does not exist' doesn't apply.

Separate between confident, detached, and forceful correspondence styles, and practice self-assured and empathic interrelating." Every

One of the 'knowers' [arifun] was right to respond to a prince who said to him: 'Ask me for what you need', by saying: 'Is that the way you speak to me when I have two servants who are your masters?' When he said: 'Who are these two?' the knower answered: 'Greed and desire: for I have conquered them yet they have conquered you; I rule over them while they rule you'. And one of them said to a certain shaykh: 'Advise me', and he said to him: 'Be a king in this world and you will be a king in the next'. When he said: 'How might I do that?' the shaykh answered: 'Renounce this world and you will be a king in the next'. He meant: detach your needs and your passions from this world, for kingship lies in being free and able to dispense with everything.

Pure masculine virility can be found and cultivated, not by honing one's muscles or mastering pick-up lines, but through the action of the warrior or the detachment of the ascetic.

The stuff of the universe, Lucretius proposed, is an infinite number of atoms moving randomly through space, like dust motes in a sunbeam, colliding, hooking together, forming complex structures, breaking apart again, in a ceaseless process of creation and destruction. There is no escape from this process. When you look up at the night sky and, feeling unaccountably moved, marvel at the numberless stars, you are not seeing the han diwork of the gods or a crystalline sphere detached from our transient world. You are seeing the same material world of which you are a part and from whose elements you are made. There is no master plan, no divine architect, no intelligent design. All things, including the species to which you belong, have evolved over vast stretches of time. The evolution is random, though in the case of living organisms it involves a principle of natural selection. That is, species that are suited to survive and to reproduce successfully endure, at least for a time; those that are not so well suited die off quickly. But nothing—from our own species to the planet on which we live to the sun that lights our days—lasts forever. Only the atoms are immortal.

Louis Sass has demonstrated, by his comparisons of Wittgenstein’s critique of philosophy with Daniel Paul Schreber’s detailed accounts of his own psychotic illness (Schreber was the subject of Freud’s only study of schizophrenia), that there are extensive similarities between schizophrenia and the state of mind that is brought about when one makes a conscious effort to distance oneself from one’s surroundings, refrain from normal action and interaction with them, suspend one’s normal assumptions and feelings about them and subject them to a detached scrutiny – an exercise which in the non-mentally ill is normally confined to philosophers.

The master said, ‘Learn about a pine tree from a pine tree, and about a bamboo stalk from a bamboo stalk.’ What he meant was that the poet should detach his mind from self… and enter into the object, sharing its delicate life and its feelings. Whereupon a poem forms itself. Description of the object is not enough: unless a poem contains feelings which have come from the object, the object and the poet’s self will be separate things.

Schore emphasized that when the caregiver is unable to help the child to regulate either a specific emotion or intense emotions in general, or – worse – that she exacerbates the dysregulation, the child will start to go into a state of hypoaroused dissociation as soon as a threat of dysregulation arises. This temporaily reduces conscious emotional pain in the child living with chronic trauma, but those who characterologically use the emotion-deadening defense of dissociation to cope with stressful interpersonal events subsequently dissociate to defend against both daily stresses, and the stress caused when implicitly held memories of trauma are triggered. In the developing brain, repeated neurological states become traits, so dissociative defense mechanisms are embedded into the core structure of the evolving personality, and become a part of who a person is, rather than what a person does. Dissociation, which appears in the first month of life, seems to be a last resort survival strategy. It represents detachment from an unbearable situation. The infant withdraws into an inner world, avoids eye contact and stares into space. Dissociation triggered by a hypoaroused state results in a constricted state of consciousness, and a void of subjectivity. Being cut off from our emotions impacts our sense of who we are as a person. Our subjective sense of self derives from our unconscious experience of bodily-based emotions and is neurologically constructed in the right brain. If we cannot connect to our bodily emotions then our sense of self is built on fragile foundations. Many who suffered early relational trauma have a disturbed sense of their bodies and of what is happening within them physiologically as well as emotionally. The interview moved along to the topic of how we can possibly master these adverse and potentially damaging relational experiences. Schore replied by explaining that the human brain remains plastic and capable of learning throughout the entire life span, and that with the right therapeutic help and intervention we can move beyond dissociation as our primary defense mechanism, and begin to regulate our emotions more appropriately. When the relationship between the therapist and the client develops enough safety, the therapeutic alliance can act as a growth-facilitating environment that offers a corrective emotional experience via “rewiring” the right brain and associated neurocircuits.

Each person must be concerned with him- or herself … with making him- or herself … whole. We have lessons to learn … each one of us. They must be learned one at a time … in order. Only then can we know what the next person needs, what he or she lacks or what we lack, to make us whole.” She spoke in a soft whisper, and her whisper conveyed a feeling of loving detachment.

Robert Kiyosaki quote to heart: “Rich people build networks. Everybody else looks for work.” If you promote others, and help others, and detach from outcomes, looking for nothing in return, you’ll have mastered the concept of blogger outreach.

Allow yourself to be healed and renewed through detachment.

When you separate other people from their behavior, you’re practicing detachment.

It takes time and practice to master detachment. Beginning the process is important, even if we do it badly at first and must later make amends.

When death approaches you, remember that you have no shape and no color. "I am Nirguna [without attributes]"; this is the last thought that you should have. You know the body, but you are not the body. When you go to sleep, sleep with the remembrance of that truth. "Many impure thoughts have come and gone away, but I am immutable, I am infinite, I am the Truth." Sleep with these thoughts and all those impure thoughts are absolved. Don't go off to sleep as a slave to the mind; be its master. Form this habit, become absolutely detached and master of your mind.

Vishnu maintains the worlds and upholds the dharma, or universal law, but he is also the deity of statecraft, rulership, and politics. That means he is a master of expediency. One of his gifts is the discernment to know when a righteous end justifies unusual means. His Shakti consort is Lakshmi, goddess of abundance, fertility, and wealth. She is the power of attraction that holds life together. Powered by Lakshmi’s Shakti, Vishnu represents both the love that upholds the worlds and the social mores that resonate with divine law. He is a deity of the enlightened public sphere, embodying classical virtues like detachment, generosity, and forbearance as well as the powers of governance, royal authority, and strategy.

ON HIS KNEES, and with his chin level with the top of the table, Stephen watched the male mantis step cautiously towards the female mantis. She was a fine strapping green specimen, and she stood upright on her four back legs, her front pair dangling devoutly; from time to time a tremor caused her heavy body to oscillate over the thin suspending limbs, and each time the brown male shot back. He advanced lengthways, with his body parallel to the table-top, his long, toothed, predatory front legs stretching out tentatively and his antennae trained forwards: even in this strong light Stephen could see the curious inner glow of his big oval eyes. The female deliberately turned her head through forty-five degrees, as though looking at him. ‘Is this recognition?’ asked Stephen, raising his magnifying glass to detect some possible movement in her feelers. ‘Consent?’ The brown male certainly thought it was, and in three strides he was upon her; his legs gripped her wing-covers; his antennae found hers and began to stroke them. Apart from a vibratory, well-sprung quiver at the additional weight, she made no apparent response, no resistance; and in a little while the strong orthopterous copulation began. Stephen set his watch and noted down the time in a book, open upon the floor. Minutes passed. The male shifted his hold a little. The female moved her triangular head, pivoting it slightly from left to right. Through his glass Stephen could see her sideways jaws open and close; then there was a blur of movements so rapid that for all his care and extreme attention he could not follow them, and the male’s head was off, clamped there, a detached lemon, under the crook of her green praying arms. She bit into it, and the eye’s glow went out; on her back the headless male continued to copulate rather more strongly than before, all his inhibitions having been removed. ‘Ah,’ said Stephen with intense satisfaction, and noted down the time again. Ten minutes later the female took off three pieces of her mate’s long thorax, above the upper coxal joint, and ate them with every appearance of appetite, dropping crumbs of chitinous shell in front of her. The male copulated on, still firmly anchored by his back legs.

Partnis's fight-masters will tell you it's a science, this business of fists and knives. They'll tell you, keep a cool head, detached, control.' The man had given a quick shrug of his shoulders and spat.'He'll tell you the professional calculates, watches, plans.''Don't they'' Nona had turned back towards him.'Nature shaped us, little girl. Shaped the animals. Predators. Prey. Millions of years. Fighting, making children, dying. A cycle that hones each to its purpose. And what have we in common, wolf, eagle, man, under-killers, bears, all of us'' His eyebrows had shaped the question. Nona had waited for him to answer, wondering what exactly under-killers were.'Rage. We've got hate and anger and red fury, child. Saw it in you too. Got your teeth into that idiot boy. Didn't care that he might snap your arms off.' The man had gone down on one knee, face close to hers.'Here in the Corridor they teach you to put that anger aside. They got their reasons. Keep a calm head and you'll see more. But on the ice we know better than to let go of the weapons so many hard years have forged for us.' He had jabbed a blunt finger at Nona's chest.'Keep that fire. Use it. We're wild things us men, and when we remember it we're at our most dangerous.

God is apprehended and known not so much through study and understanding, as by love and interior communion with Him. Love itself is knowledge, say the masters of the spiritual life. He who has not sought God in his heart, will not come to know Him through books. Further, the more one dies to himself by detachment from sin and all creatures, the more will he love and know God, since God will manifest Himself to a holy heart free from every sin

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Mother,” said Tony, pulling Laura down with urgent hands and whispering, “Donk is a bit homesick for his own baby. He got a bit homesick because of having Sibyl’s baby to hold. Poor old Donk. He’s a decent chap, mother.” Laura went across to the other bed and bent over it. “You don’t want to go home, do you?” she asked anxiously. Once more Master Wesendonck shook his head. “Would you like to go and see the baby again tomorrow?” she asked. Master Wesendonck sprang to a sitting position, reached out two skinny arms and gave his hostess a violent hug. Then he detached himself, and lying down, apparently went straight to sleep. “Good old Donk,” said Tony.

Affectionate detachment is stronger than any attachment could possibly be, because attachment is created through unfulfilled desire, salted and peppered with fear. Fear of loss, fear of the unexpected, fear that life may not have much more to offer than what has already been offered, fear of old age, fear of harm, fear of accident—these are the fears which salt and pepper the unfulfilled desires. This is attachment.

The man who sets his whole mind on the doing of each task as it is presented, who puts into it energy and intelligence, shutting all else out from his mind, and striving to do that one thing, no matter how small, completely and perfectly, detaching himself from all reward in his task - that man will every day be acquiring greater command over his mind, and will, by ever- ascending degrees, become at last a man of power - a Master.

Then, coming to itself, the intellect recognizes its proper dignity - to be master of itself - and is able to see things as they truly are; for its eye, made blind by the devil through the tyranny of the passions, is opened. Then man is granted the grace to be buried spiritually with Christ, so that he is set free from the things of this world and no longer captivated by external beauty. He looks upon gold and silver and precious stones, and he knows that like other inanimate things such as wood and rock they are of the earth, and that man, too, is after death a bit of dust and mould in the tomb. Regarding all the delectations of this life as nothing, he looks upon their continual alteration with the judgment that comes from spiritual knowledge. Gladly he dies to the world, and the world becomes dead to him: he no longer has any violent feeling within him, but only calmness and detachment.

And so Leo and Silver’s beautiful scheme for peacefully detaching the downsiders, hammered out through four secret planning sessions, was blown away on a breath. Wasted was the flattery, the oblique suggestion, that had gone into convincing Van Atta that it was his idea to gather, unusually, the entire Habitat downsider staff at once and make his announcement in a speech persuading them all they were being commended, not condemned . . . The shaped charges to cut the lecture module away from the Habitat at the touch of a button were all in place. The emergency breath masks to supply the nearly three hundred bodies with oxygen for the few hours necessary to push the module around the planet to the transfer station were carefully hidden within. The two pusher crews were drilled, their pushers fueled and ready. Fool