f the "not
I" kind, for the "I" existed before the emotion came into active play,
and it will live long after the emotion has faded away. The principal
proof is that you are able to hold it out at arm's length and examine
it--a proof that it is "not I."

Run through the entire list of your feelings; emotions; moods; and what
not, just as you would those of a well-known friend or relative, and you
will see that each one--every one--is a "not I" thing, and you will lay
it aside for the time, for the purpose of the scientific experiment, at
least.

Then passing on to the Intellect, you will be able to hold out for
examination each mental process and principle. You don't believe it, you
may say. Then read and study some good work on Psychology, and you will
learn to dissect and analyze every intellectual process--and to classify
it and place it in the proper pigeon-hole. Study Psychology by means of
some good text-book, and you will find that one by one every intellectual
process is classified, and talked about and labeled, just as you would a
collection of flowers. If that does not satisfy you, turn the leaves of
some work on Logic, and you will admit that you may hold these
intellectual processes at arm's length and examine them, and talk about
them to others. So that these wonderful tools of Man--the Intellectual
powers may be placed in the "not I" collection, for the "I" is capable of
standing aside and viewing them--it is able to detach them from itself.
The most remarkable thing about this is that in admitting this fact, you
realize that the "I" is using these very intellectual faculties to pass
upon themselves. Who is the Master that compels these faculties to do
this to themselves? The Master of the Mind--The "I."

And reaching the higher regions of the mind--even the Spiritual Mind, you
will be compelled to admit that the things that have come into
consciousness from that region may be considered and studied, just as may
be any other mental thing, and so even these high things must be placed
in the "not I" collection. You may object that this does not prove that
all the things in the Spiritual Mind may be so treated--that there may be
"I" things there that can not be so treated. We will not discuss this
question, for you know nothing about the Spiritual Mind except as it has
revealed itself to you, and the higher regions of that mind are like the
mind of a God, when compared to what _you_ call mind. But the evide