em aside and regard and consider
them as "not-I" things, yet the force of the habit of thought is very
strong, and it may take some of you considerable time before you "get
into the way" of realizing that your Mind is "something that you use,"
instead of being You--yourself. And yet, you must persevere in attaining
this realization, for in the degree that you realize your dominance over
your mind, so will be your control of it, and its amenability to that
control. And, as is the degree of that dominance and control, so will
be the character, grade and extent of the work that your Mind will do for
you. So you see: _Realization brings Control_--_and Control brings
results_. This statement lies at the base of the science of _Raja Yoga_.
And many of its first exercises are designed to acquaint the student with
that realization, and to develop the realization and control by habit and
practice.

The Yogi Philosophy teaches that instead of Mind being the "I." it is
the thing through and by means of which the "I" _thinks_, at least so
far as is concerned the knowledge concerning the phenomenal or outward
Universe--that is the Universe of Name and Form. There is a higher
Knowledge locked up in the innermost part of the "I," that far transcends
any information that it may receive about or from the outer world, but
that is not before us for consideration at this time, and we must concern
ourselves with the "thinking" about the world of things.

Mind-substance in Sanscrit is called "_Chitta_," and a wave in the
_Chitta_ (which wave is the combination of Mind and Energy) is called
"_Vritta_," which is akin to what we call a "thought." In other words it
is "mind in action," whereas _Chitta_ is "mind in repose." _Vritta_, when
literally translated means "a whirlpool or eddy in the mind," which is
exactly what a thought really is.

But we must call the attention of the student, at this point, to the fact
that the word "Mind" is used in two ways by the Yogis and other
occultists, and the student is directed to form a clear conception of
each meaning, in order to avoid confusion, and that he may more clearly
perceive the two aspects of the things which the word is intended to
express. In the first place the word "Mind" is used as synonymous
with _Chitta_, or Mind-substance, which is the Universal Mind Principle.
From this _Chitta_, Mind-substance, or Mind, all the material of the
millions of personal minds is obtained. The second meani