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→Habits of Vital
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Our emotions are the waves of reaction and response which rise up from the basic consciousness, ''citta-vṛtti''. Their action too is largely regulated by habit and an emotive memory. They are not imperative, not laws of Necessity; there is no really binding law of our emotional being to which we must submit without remedy; we are not obliged to give responses of grief to certain impacts upon the mind, responses of anger to others, to yet others responses of hatred or dislike, to others responses of liking or love. All these things are only habits of our affective mentality; they can be changed by the conscious will of the spirit; they can be inhibited; we may even rise entirely above all subjection to grief, anger, hatred, the duality of liking and disliking. We are subject to these things only so long as we persist in subjection to the mechanical action of the ''chitta'' in the emotive mentality, a thing difficult to get rid of because of the power of past habit and especially the importunate insistence of the vital part of mentality, the nervous life-mind or psychic prana. <ref>http://incarnateword.in/cwsa/24/the-instruments-of-the-spirit#p7</ref><center>~</center>
There are three things which are of the utmost importance in dealing with a man's moral nature, the emotions, the "saṁskāras" or formed habits and associations, and the "svabhāva" or nature. The only way for him to train himself morally is to habituate himself to the right emotions, the noblest associations, the best mental, emotional and physical habits and the following out in right action of the fundamental impulses of his essential nature. You can impose a certain discipline on children, dress them into a certain mould, lash them into a desired path, but unless you can get their hearts and natures on your side, the conformity to this imposed rule becomes a hypocritical and heartless, a conventional, often a cowardly compliance. <ref>http://incarnateword.in/cwsa/01/a-system-of-national-education#p11</ref>
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We like, love, welcome, hope for, joy in whatever our nature, the first habit of our being, or else a formed (often perverse) habit, the second nature of our being, presents to the mind as pleasant, ''priyam''; we hate, dislike, fear, have repulsion from or grief of whatever it presents to us as unpleasant, ''apriyam''. This habit of the emotional nature gets into the way of the intelligent will and makes it often a helpless slave of the emotional being or at least prevents it from exercising a free judgment and government of the nature. This deformation has to be corrected. By getting rid of desire in the psychic prana and its intermiscence in the emotional mind, we facilitate the correction. For then attachment which is the strong bond of the heart, falls away from the heart-strings; the involuntary habit of ''rāga-dveṣa'' remains, but, not being made obstinate by attachment, it can be dealt with more easily by the will and the intelligence. The restless heart can be conquered and get rid of the habit of attraction and repulsion.<ref>http://incarnateword.in/cwsa/24/purification-the-lower-mentality#p7</ref>
===Habits of Mental===