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Habits Compilation (view source)

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<ref>
http://incarnateword.in/cwsa/21/delight-of-existence-the-solution#p10</ref>
===Surrender By Surrendering to the Divine===
Surrender means to consecrate everything in oneself to the Divine, to offer all one is and has, not to insist on one's ideas, desires, habits etc., but to allow the divine Truth to replace them by its knowledge, will and action everywhere. <ref>http://incarnateword.in/cwsa/29/surrender#p4</ref>
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Vinegar is sour, sugar sweet, but to the hypnotised mind vinegar can be sweet, sugar sour. The sourness or sweetness is not in the vinegar or sugar, but in the mind. The heart also is the subject of the mind. My emotions are like my physical feelings, the result of association, and my character is the result of accumulated past experiences with their resultant associations and reactions crystallising into habits of mind and heart summed up in the word, character. These things like all the rest that are made of the stuff of associations are not permanent or binding but fluid and mutable, "anityāḥ sarvasaṁskārāḥ". If my friend blames me, I am grieved; that is an association and not binding. The grief is not the result of the blame but of an association in the mind. I can change the association so far that blame will cause me no grief, praise no elation. I can entirely stop the reactions of joy and grief by the same force that created them. They are habits of the mind, nothing more. In the same way though with more difficulty I can stop the reactions of physical pain and pleasure so that nothing will hurt my body. If I am a coward today, I can be a hero tomorrow. The cowardice was merely the habit of associating certain things with pain and grief and of shrinking from the pain and grief; this shrinking and the physical sensations in the vital or nervous man which accompany it are called fear, and they can be dismissed by the action of the mind which created them. <ref>http://incarnateword.in/cwsa/13/yoga-and-hypnotism#p2</ref>
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It is not however a fact that the whole nature has to be emptied of the old things before there can be the Light and Grace. It is done usually in different parts of the nature at different times… Now it is the physical mind, physical vital and body that have to be emptied—these always take longer than the others because the physical is more full of old habits, more obstinate in keeping and always repeating them, more slow to receive anything new or to change. But by the detachment and steady rejection and reliance on the Mother's force, this obstinacy can be overcome and the cup emptied for filling with the Divine Light. <ref>http://incarnateword.in/cwsa/30/emptiness-voidness-blankness-and-silence#p13</ref>
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The mastery must be a TRUE mastery, a very humble and austere mastery which starts from the very bottom and, step by step, establishes control. As a matter of fact, it is a battle against small, really tiny things: habits of being, ways of thinking, feeling and reacting. <ref>http://incarnateword.in/agenda/01/may-16-1960#p14</ref>
===Habits of Physical===
But we have not either to be affected in mind by hunger or thirst or discomfort or ill-health or attach the importance which the physical and vital man attaches to the things of the body, or indeed any but a quite subordinate and purely instrumental importance...get Nor must this instrumental importance be allowed to assume the physical out proportions of its habit a necessity; we must not for instance imagine that the purity of falling back into tamas the mind depends on the things we eat or inertiadrink, although during a certain stage restrictions in eating and drinking are useful to our inner progress; nor on the other hand must we continue to think that the dependence of the mind or even of the life on food and drink is anything more than a habit, a customary relation which Nature has set up between these principles. As a matter of fact the food we take can be done reduced by opening contrary habit and accustoming it new relation to a minimum without the action mental or vital vigour being in any way reduced; even on the contrary with a judicious development they can be trained to a greater potentiality of vigour by learning to rely on the Force. When secret fountains of mental and vital energy with which they are connected more than upon the action minor aid of the Force becomes constant, then there will be no more tamasphysical aliments. <ref>http://incarnateword.in/cwsa/3123/illnessthe-andrelease-from-subjection-to-the-healthbody#p98p2</ref>
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But we have not either … true of the physical parts—physical mind yielding to be affected in mind by hunger or thirst or discomfort or ill-health or attach the importance which the habitual thoughts, physical and vital man attaches yielding to the things of the habitual desires and impulsions etc., bodyyielding to habitual sensations, or indeed any but a quite subordinate and purely instrumental importanceillnesses etc. etc. Nor must this instrumental importance be allowed to assume the proportions of a necessity; we must not for instance imagine that the purity of the mind depends on the Often sadhaks write, "But I don't want these things we eat or drink, although during a certain stage restrictions in eating even my vital and drinking are useful to our inner progress; nor on the other hand must we continue to think that the dependence of the mind or even of the life on food body feel uncomfortable and drink wish them away, then why do they come?" It is anything more than a because of this long established habit, a customary relation of response which Nature has set up between these principles. As a matter of fact is too strong for the food we take yet too quiescent and passive will (if it can be reduced by contrary habit and new relation to a minimum without called will) of rejection in the mental or vital vigour being in any way reduced; even on part affected. It is especially true of the contrary with physical parts because a judicious development they can be trained to passive quiescence, a greater potentiality habit of vigour being driven by learning forces is their very nature, unless they are controlled from above or made to rely on share in the secret fountains idea and will of mental and vital energy with which they are connected more than upon the minor aid of physical alimentshigher parts. <ref>http://incarnateword.in/cwsa/2331/thelevels-releaseof-fromthe-subjectionphysical-to-the-bodybeing#p2p21</ref>
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 The habits of the …in his physical or consciousness the vital-physical nature are human being is always the most difficult to change, because their action is automatic and not governed by the mental will weak and it is therefore difficult for the mental will unable to control get rid of or transform themresist its habitual movements. You have There are three things that help him to persevere and form the habit of control. If you can succeed in controlling the speech often,—it needs a constant vigilance,—you do so (apart from his mental will finally find that the control extends itself and can in the long run always intervene. This must be done so long as that movement which is not fully opened always strong enough to the Mother's Light and Force, for if that happens the thing can be done more quickly and sometimes with a great rapiditydo it). There is also the intervention of the psychic—if first the psychic being ; ... The second is sufficiently awake the inner consciousness always awake… Lastly, the Mother's force always there and active to intervene each time you are going to speak receiving also a response at random and say "No", then once from the change becomes more easyphysical consciousness. These three things together can do anything. <ref>http://incarnateword.in/cwsa/31/speechlevels-andof-the-physical-yogabeing#p36p62</ref>
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The physical consciousness is full of inertia—it wants not to move but to be moved by whatever forces and that is its habit. This inertia has to be cured by putting it into contact with the right forces from above…aspire for the higher wideness, purity and peace, so that that may occupy the physical and the true Force work instead of these invading ideas and impulses. <ref>http://incarnateword.in/cwsa/31/difficulties-of-the-physical-nature#p20</ref>
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 …there The habits of the physical or the vital-physical nature are always the most difficult to change, because their action is such idiocy in this body…at each moment there automatic and not governed by the mental will and it is therefore difficult for the choice between mental will to control or transform them. You have to persevere and form the continuation habit of control. If you can succeed in controlling the speech often,—it needs a constant vigilance,—you will finally find that the control extends itself and can in the old habit or progress towards consciousnesslong run always intervene. ItThis must be done so long as that movement is not fully opened to the Mother's constantly like Light and Force, for if thathappens the thing can be done more quickly and sometimes with a great rapidity. And through...sloppiness, there There is also the intervention of the psychic—if the psychic being is a spontaneous tendency sufficiently awake and active to intervene each time you are going to choose deterioration rather than speak at random and say "No", then the effort of progresschange becomes more easy. <ref>http://incarnateword.in/agendacwsa/0831/octoberspeech-21and-1967yoga#p15p36</ref>
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The physical is the slave of certain forces which create a habit and drive it through the mechanical force of the habit. So long as the mind gives consent, you do not notice the slavery; but if the mind withdraws its consent, then you feel the servitude, you feel a force pushing you in spite of the mind's will. It is very obstinate and repeats itself till the habit—the inner habit revealing itself in the outward act—is broken. It is like a machine which once set in motion repeats the same movement. You need not be alarmed or distressed; a quiet persistent aspiration will bring you to the point where the habit breaks and you are free. <ref>http://incarnateword.in/cwsa/31/difficulties-of-the-physical-nature#p79</ref>
 
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Insist always on the quietude, the peace, the consciousness of the force. Persistently reject the restlessness; it comes always because the physical has the habit of receiving it, accepting it as its own real nature. Always deny it, always reject the unrest; gradually if not immediately, the physical will follow your will and change its habit and its notions.
<ref>http://incarnateword.in/cwsa/31/difficulties-of-the-physical-nature#p61</ref>
 
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 It [''getting out of the physical rut''] can only be done by being very quiet and opening oneself continually to the force. The physical needs a very quiet, persistent and patient action, because it is a thing of inertia and habits. The vehemence of force and struggle which suits the vital, does not act so successfully here. It is a steady opening to the Force, a quiet but unwavering insistence on Faith and the Truth that is to be that is in the end effective. <ref>http://incarnateword.in/cwsa/31/difficulties-of-the-physical-nature#p66</ref> 
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The physical changes slowly always—its nature is habit—so it is only by constant descents [of calmness, purity, light and strength] that gradually its substance gets changed and it becomes accustomed to the higher condition. <ref>http://incarnateword.in/cwsa/31/difficulties-of-the-physical-nature#p69</ref>
The habit in the physical is obstinate and seems unchangeable because it always recurs—even when one thinks it is gone. But it is not really unchangeable; if the physical mind detaches itself, stands separate, refuses to accept it, then the habit in the physical begins to lose its force of repetition. Sometimes it goes slowly, sometimes (but this is less frequent) it stops suddenly and recurs no more. <ref>http://incarnateword.in/cwsa/31/difficulties-of-the-physical-nature#p71</ref>
 
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In ordinary men reason is the summit of human consciousness, and this is the part of the being which must govern the rest, for it is orderly and reasonable, that is, it does things with a feeling for order, for goodness, usefulness, and in accordance with a plan, a specific plan, recognised and used by each one, whereas the vital part of the being likes excitement, the unexpected, adventure—all that makes games attractive—above all, competition, the effort to win, victory over the opponent, all these things; it is the vital impulse, and the vital in man being the seat of enthusiasm, ardour, normal energy, when the attraction of the unexpected, of struggle and victory is not there, it goes to sleep, unless it is in the habit of obeying, regularly and spontaneously, the will of the reason. And this is even one of the first things for which all physical training is useful: the fact that it cannot be done really well unless the body is in the habit of obeying the reason rather than the vital impulse…—one must order one's life according to a very strict and very regular discipline—well, in order to do them really well one must be in the habit of governing one's life by the reason. <ref>http://incarnateword.in/cwm/09/8-may-1957#p2</ref>
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What I meant was that the body consciousness through old habit of consciousness admits the force of illness and goes through the experiences which are associated with it—e.g. congestion of phlegm in the chest and feeling of suffocation or difficulty of breathing etc. To get rid of that one must awaken a will and consciousness in the body itself that refuses to allow these things to impose themselves upon it. But to get that, still more to get it completely is difficult. One step towards it is to get the inner consciousness separate from the body—to feel that it is not you who are ill but it is only something taking place in the body and not affecting your consciousness. It is then possible to see this separate body consciousness, what it feels, what are its reactions to things, how it works. One can then act on it to change its consciousness and reactions.
<ref>http://incarnateword.in/cwsa/31/illness-and-health#p54</ref>
…in his physical consciousness the human being is always weak and unable to get rid ===Habits of or resist its habitual movements. There are three things that help him to do so (apart from his mental will which is not always strong enough to do it). There is first the psychic being; ... The second is the inner consciousness always awake… Lastly, the Mother's force always there and receiving also a response at once from the physical consciousness. These three things together can do anything. <ref>http://incarnateword.in/cwsa/31/levels-of-the-physical-being#p62</ref>Vital===
In ordinary men reason is the summit of human consciousness, and this is the part of the being which must govern the rest, for it is orderly and reasonable, that is, it does things with a feeling for order, for goodness, usefulness, and in accordance with a plan, a specific plan, recognised and used by each one, whereas the vital part of the being likes excitement, the unexpected, adventure—all that makes games attractive—above all, competition, the effort to win, victory over the opponent, all these things; it is the vital impulse, and the vital in man being the seat of enthusiasm, ardour, normal energy, when the attraction of the unexpected, of struggle and victory is not there, it goes to sleep, unless it is in the habit of obeying, regularly and spontaneously, the will of the reason. And this is even one of the first things for which all physical training is useful: the fact that it cannot be done really well unless the body is in the habit of obeying the reason rather than the vital impulse…—one must order one's life according to a very strict and very regular discipline—well, in order to do them really well one must be in the habit of governing one's life by the reason. <ref>http://incarnateword.in/cwm/09/8-may-1957#p2</ref>
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 … true The human vital is almost always of that nature [''full of the physical parts—physical mind yielding to habitual thoughts, physical vital yielding to habitual desires and impulsions etc., body yielding to habitual sensations, illnesses etc. etc. Often sadhaks write, "But I donfancies''t want these things], even my but that is no reason why one should accept it as an unchangeable fact and allow a restless vital and body feel uncomfortable and wish them away, then why do they come?" to drive one as it likes… It is because by the use of this long established habit of response which is too strong for the yet too quiescent and passive mental will (if …compelling it can to do not what it wants but what the reason or the will sees to be called right or desirable. In Yoga one uses the inner will) of rejection in and compels the vital to submit itself to tapasya so that it may become calm, strong, obedient—or else one calls down the calm from above obliging the part affectedvital to renounce desire and become quiet and receptive. It The vital is especially true of the physical parts because a passive quiescencegood instrument but a bad master. If you allow it to follow its likes and dislikes, its fancies, its desires, a habit of being driven by forces is their very natureits bad habits, unless they it becomes your master and peace and happiness are controlled from above or made to share in the idea and will of the higher partsno longer possible.<ref>httphttps://incarnateword.in/cwsa/31/levelsthe-nature-of-the-physical-beingvital#p21p20</ref> 
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And the method is to change the subconscient into the conscient—if each thing that rises to the surface becomes conscious, at that moment it must be changed. There is a more direct method still: it is to enter the subconscient in one's full consciousness and work there, but this is difficult. Yet so long as this is not done, all the progress one has made—I mean physically, in one's body—can always be undone. <ref>http://incarnateword.in/cwm/07/11-may-1955#p7</ref>
 
===Habits of Vital===
 
It is the small habits of the lower vital being which gather all their strength to resist eviction and try to occupy the consciousness. When they come you must learn to detach your inner consciousness from them entirely so that even when they strongly come they will not be able to occupy the consciousness or get any assent. <ref>http://incarnateword.in/cwsa/31/desire#p26</ref>
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 It is simply the spirit of vital falsehood, dramatic and romantic, obscuring the reason and shutting out common sense and simple truth… people who get angry... To clear the vital, you must get out of it all compromise with falsehood—no matter how specious the reason it advances—and get the habit of simple straightforward psychic truth engraved in it so that nothing may have flying into a chance to enterrage, of getting angry.. <ref>http://incarnateword.in/cwsa/31/the-nature-of-the-vital#p15</ref> <center>~</center> The human vital is almost always of one fights against that nature [full , refuses to get angry, rejects these vibrations of desires and fancies]… by the use of the mental will …compelling it to do not what it wants anger from one's being, but what the reason or the will sees to this must be right or desirable. In Yoga one uses the inner will and compels the vital to submit itself to tapasya so that it may become replaced by an imperturbable calm, stronga perfect tolerance, obedient—or else one calls down an understanding of the calm from above obliging the vital to renounce desire and become quiet and receptive. The vital is point of view of others, a good instrument but a bad master. If you allow it to follow its likes clear and dislikestranquil vision, its fancies, its desires, its bad habits, it becomes your master and peace and happiness are no longer possiblea calm decision—which is the positive side. <ref>http://incarnateword.in/cwsacwm/3107/the15-nature-of-thejune-vital1955#p19p13</ref> 
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The vital in the physical easily slips back to its old small habits if it gets a chance. It is there that they stick. They go entirely only when that part gets equanimity and a simple natural freedom from all desires. <ref>http://incarnateword.in/cwsa/31/desire#p27</ref>
As for the change in the vital, it will come by itself when you form the habit of remaining in your higher consciousness where all these petty things and movements are worthless.<ref>http://incarnateword.in/cwm/14/the-vital#p41</ref>
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It is simply the spirit of vital falsehood, dramatic and romantic, obscuring the reason and shutting out common sense and simple truth. To clear the vital, you must get out of it all compromise with falsehood—no matter how specious the reason it advances—and get the habit of simple straightforward psychic truth engraved in it so that nothing may have a chance to enter. <ref>http://incarnateword.in/cwsa/31/the-nature-of-the-vital#p15</ref>
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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===
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...one must have the habit of mental concentration … and precisely that philosophical mind I was speaking about, for which ideas are living entities with their own life, which are organised on the mental chess-board like pawns in a game of chess: one takes them, moves them, places them, organises them, one makes a coherent whole out of these ideas, which are individual, independent entities with affinities among themselves, and which organise themselves according to inner laws. But for this, the habit of meditation, reflection, analysis, deduction, mental organisation. Otherwise, if one is just "like that", if one lives life as it comes, then it is exactly like a public square: there are roads and on the roads people pass by, and then you find yourself at cross-roads and it all passes through your head—sometimes even ideas without any connection between them, so much so that if you were to write down what passes through your head, it would make a string of admirable nonsense! <ref>http://incarnateword.in/cwm/09/8-january-1958#p9</ref>
…to succeed in having a precise, concrete, clear, definite thought on a certain subject, you must make an effort, gather yourself together, hold yourself firm, concentrate. And the first time you do it, it literally hurts, it is tiring! But if you don't make a habit of it, all your life you will be living in a state of irresolution. <refcenter>http://incarnateword.in/cwm/08/13-june-1956#p37~</refcenter>
The important thing is to get rid of the habit of the invasion of troubling thoughts, wrong feelings, confusion of ideas, unhappy movements… when the mind is quiet and at peace, the Force can work more easily. It should be possible to see things that have to be changed in you without being upset or depressed; the change is the more easily done. <ref>http://incarnateword.in/cwsa/29/silence#p18</ref>
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…to succeed in having a precise, concrete, clear, definite thought on a certain subject, you must make an effort, gather yourself together, hold yourself firm, concentrate. And the first time you do it, it literally hurts, it is tiring! But if you don't make a habit of it, all your life you will be living in a state of irresolution. <ref>http://incarnateword.in/cwm/08/13-june-1956#p37</ref>
...one must have the habit of mental concentration …the habit of meditation, reflection, analysis, deduction, mental organisation. Otherwise, if one is just "like that", if one lives life as it comes, then it is exactly like a public square: there are roads and on the roads people pass by, and then you find yourself at cross-roads and it all passes through your head—sometimes even ideas without any connection between them, so much so that if you were to write down what passes through your head, it would make a string of admirable nonsense! <ref>http://incarnateword.in/cwm/09/8-january-1958#p9</ref>
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The important thing is to get rid of the habit of the invasion of troubling thoughts, wrong feelings, confusion of ideas, unhappy movements… when the mind is quiet and at peace, the Force can work more easily. It should be possible to see things that have to be changed in you without being upset or depressed; the change is the more easily done.
<ref>http://incarnateword.in/cwsa/29/silence#p18</ref>
===Habits of Subconscient===
Mostly human speech and thought go on mechanically in certain grooves that always repeat themselves and it is not really the mind that controls or dictates them. That is why this habit can go on for some time even after the conscious mind has withdrawn its support and consent and resolved to do otherwise. But if one perseveres, this subconscious mechanical habit runs down like all machinery that is not kept wound up to go on again. Then one can form the opposite habit in the subconscient of admitting only what the inner being consents to think or speak. <ref>http://incarnateword.in/cwsa/31/speech-and-yoga#p16</ref>
<center>~</center>And the method is to change the subconscient into the conscient—if each thing that rises to the surface becomes conscious, at that moment it must be changed. There is a more direct method still: it is to enter the subconscient in one's full consciousness and work there, but this is difficult. Yet so long as this is not done, all the progress one has made—I mean physically, in one's body—can always be undone. <ref>http://incarnateword.in/cwm/07/11-may-1955#p7</ref>
The whole automatic habit of millennia must be changed into a conscious action, directly guided by the supreme Consciousness. <ref>http://incarnateword.in/agenda/07/january-22-1966#p15</ref>
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==ConclusionGoing Beyond Habits in Integral Yoga==
The Purusha, the soul that knows and commands has got himself involved in the workings of his executive conscious force, so that he mistakes this physical working of it which we call the body for himself; he forgets his own nature as the soul that knows and commands; he believes his mind and soul to be subject to the law and working of the body; he forgets that he is so much else besides that is greater than the physical form; he forgets that the mind is really greater than Matter and ought not to submit to its obscurations, reactions, habit of inertia, habit of incapacity; he forgets that he is more even than the mind, a Power which can raise the mental being above itself; that he is the Master, the Transcendent and it is not fit the Master should be enslaved to his own workings, the Transcendent imprisoned in a form which exists only as a trifle in its own being. All this forgetfulness has to be cured by the Purusha remembering his own true nature and first by his remembering that the body is only a working and only one working of Prakriti. <ref>http://incarnateword.in/cwsa/23/the-release-from-subjection-to-the-body#p1</ref>
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The Purusha, the soul that knows and commands has got himself involved in the workings of his executive conscious force, so that he mistakes this physical working of it which we call the body for himself; he forgets his own nature as the soul that knows and commands; he believes his mind and soul to be subject to the law and working of the body; he forgets that he is so much else besides that is greater than the physical form; he forgets that the mind is really greater than Matter and ought not to submit to its obscurations, reactions, habit of inertia, habit of incapacity; he forgets that he is more even than the mind, a Power which can raise the mental being above itself; that he is the Master, the Transcendent and it is not fit the Master should be enslaved to his own workings, the Transcendent imprisoned in a form which exists only as a trifle in its own being. All this forgetfulness has to be cured by the Purusha remembering his own true nature and first by his remembering that the body is only a working and only one working of Prakriti. <ref>http://incarnateword.in/cwsa/23/the-release-from-subjection-to-the-body#p1</ref>
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The Purusha or basic consciousness is the true being or at least, on whatever plane it manifests, represents the true being. But in the ordinary nature of man it is covered up by the ego and the ignorant play of the Prakriti and remains veiled behind as the unseen Witness supporting the play of the Ignorance. When it emerges, you feel it as a consciousness behind, calm, central, unidentified with the play which depends upon it. It may be covered over, but it is always there. The emergence of the Purusha is the beginning of liberation. But it can also become slowly the Master—slowly because the whole habit of the ego and the play of the lower forces (which also you describe correctly here) is against that. Still it can dictate what higher play is to replace the lower movement and then there is the process of that replacement, the higher coming, the lower struggling to remain and push away the higher movement. You say rightly that the offering to the Divine shortens the whole thing and is more effective, but usually it cannot be done completely at once owing to the past habit and the two methods continue together until the complete surrender is possible.
<ref>http://incarnateword.in/cwsa/30/inner-detachment-and-the-witness-attitude#p31</ref>
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The Purusha or basic consciousness is the true being or at least, on whatever plane it manifests, represents the true being. But in the ordinary nature of man it is covered up by the ego and the ignorant play of the Prakriti and remains veiled behind as the unseen Witness supporting the play of the Ignorance. When it emerges, you feel it as a consciousness behind, calm, central, unidentified with the play which depends upon it. It may be covered over, but it is always there. The emergence of the Purusha is the beginning of liberation. But it can also become slowly the Master—slowly because the whole habit of the ego and the play of the lower forces (which also you describe correctly here) is against that. Still it can dictate what higher play is to replace the lower movement and then there is the process of that replacement, the higher coming, the lower struggling to remain and push away the higher movement. You say rightly that the offering to the Divine shortens the whole thing and is more effective, but usually it cannot be done completely at once owing to the past habit and the two methods continue together until the complete surrender is possible.
<ref>http://incarnateword.in/cwsa/30/inner-detachment-and-the-witness-attitude#p31</ref>
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Finally, the mind will come to know the Purusha in the mind as the master of Nature whose sanction is necessary to her movements. It will find that as the giver of the sanction he can withdraw the original fiat from the previous habits of Nature and that eventually the habit will cease or change in the direction indicated by the will of the Purusha; not at once, for the old sanction persists as an obstinate consequence of the past Karma of Nature until that is exhausted, and a good deal also depends on the force of the habit and the idea of fundamental necessity which the mind had previously attached to it; but if it is not one of the fundamental habits Nature has established for the relation of the mind, life and body and if the old sanction is not renewed by the mind or the habit willingly indulged, then eventually the change will come. Even the habit of hunger and thirst can be minimised, inhibited, put away; the habit of disease can be similarly minimised and gradually eliminated and in the meantime the power of the mind to set right the disorders of the body whether by conscious manipulation of vital force or by simple mental fiat will immensely increase. By a similar process the habit by which the bodily nature associates certain forms and degrees of activity with strain, fatigue, incapacity can be rectified and the power, freedom, swiftness, effectiveness of the work whether physical or mental which can be done with this bodily instrument marvellously increased, doubled, tripled, decupled. <ref>http://incarnateword.in/cwsa/23/the-release-from-subjection-to-the-body#p5</ref>
 
=More on Habits=
…there is...the whole weight of millennia of bad habits, which we could call pessimistic, that is, anticipating decay, anticipating catastrophe...that's the most difficult thing to purify, to clarify, to remove from the atmosphere. It's so INGRAINED that it's absolutely spontaneous. That is the great, great, great obstacle—that sort of sense of inevitable decay. <ref>http://incarnateword.in/agenda/08/june-24-1967#p37</ref>
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[This yoga] cannot be done if you insist on identifying these lowest things of the Ignorance with the divine Truth or even the lesser truth permissible on the way. It cannot be done if you cling to your past self and its old mental, vital and physical formations and habits; one has continually to leave behind his past selves and to see, act and live from an always higher and higher conscious level. It cannot be done if you insist on 'freedom' for your human mind and vital ego. <ref>http://incarnateword.in/cwm/04/21-april-1951#p1</ref>
<center>~</center>
…there is...the whole weight of millennia of bad habits, which we could call pessimistic, that is,anticipating decay, anticipating catastrophe...that's the most difficult thing to purify, to clarify, to remove from the atmosphere. It's so INGRAINED that it's absolutely spontaneous. That is the great, great, great obstacle—that sort of sense of inevitable decay. <ref>http://incarnateword.in/agenda/08/june-24-1967#p37</ref>
<center>~</center>
…all the complications and miseries and misfortunes are...a bad habit, nothing more. And it's hard for us to change our habits. Yet THE TIME HAS COME to change habits. <ref>http://incarnateword.in/agenda/03/november-27-1962#p40</ref>
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<center>Good habits are indispensable so long as one acts out of habit. But to attain the supreme goal of yoga, one must abandon all ties, whatever they may be. And good habits are also a tie which must one day be abandoned when one wants to obey and is able to obey nothing but the one supreme impulse, the Will of the Supreme. <ref>http://incarnateword.in/cwm/16/14-april-1965#p3</ref></center>
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