ce how flurried and disturbed the habit mind
will become, and how frantically it will signal to the conscious mind:
"Something wrong up there!" Or try to button on your collar, reversing
the order in which the tabs are placed over the button--right before
left, or left before right, as the case may be, and notice the
involuntary protest. Or, try to reverse the customary habit in walking
and attempt to swing your right arm with the movement of your right leg,
and so on, and you will find it will require the exercise of great will
power. Or, try to "change hands" and use your knife and fork. But we must
stop giving examples and illustrations. Their number is countless.

Not only does the habit mind attend to physical actions, etc., but it
also takes a hand in our mental operations. We soon acquire the habit of
ceasing to consciously consider certain things, and the habit mind takes
the matter for granted, and thereafter we will think automatically on
those particular questions, unless we are shaken out of the habit by a
rude jolt from the mind of someone else, or from the presentation of some
conflicting idea occasioned by our own experience or reasoning processes.
And the habit mind hates to be disturbed and compelled to revise its
ideas. It fights against it, and rebels, and the result is that many of
us are slaves to old outgrown ideas that we realize are false and untrue,
but which we find that we "cannot exactly get rid of." In our future
lessons we will give methods to get rid of these old outgrown ideas.

There are other planes of mind which have to do with the phenomena known
as "psychic," by which is meant the phases of psychic phenomena known as
clairvoyance, psychometry, telepathy, etc., but we shall not consider
them in this lesson, for they belong to another part of the general
subject. We have spoken of them in a general way in our "Fourteen Lessons
in Yogi Philosophy, etc."

And now we come to the plane of mind known to us as Intellect or the
Reasoning Faculties. Webster defines the word Intellect as follows: The
part or faculty of the human soul by which it knows, as distinguished
from the power to feel and to will; the thinking faculty; the
understanding. The same authority defines the word Reason as follows:
"The faculty or capacity of the human mind by which it is distinguished
from the intelligence of the inferior animals." We shall not attempt to
go into a consideration of the conscious Intellect, fo