The laws of memory are subject to the more general laws of habit. Habit is a compromise effected between the individual and his environment, or between the individual and his own organic eccentricities, the guarantee of a dull inviolability, the lightning-conductor of his existence. Habit is the ballast that chains the dog to his vomit. Breathing is habit. Life is habit. Or rather life is a succession of habits, since the individual is a succession of individuals; the world being a projection of the individual's consciousness (an objectivation of the individual's will, Schopenhauer would say), the pact must be continually renewed, the letter of safe-conduct brought up to date. The creation of the world did not take place once and for all time, but takes place every day. Habit then is the generic term for the countless treaties concluded between the countless subjects that constitute the individual and their countless correlative objects. The periods of transition that separate consecutive adaptations (because by no expedient of macabre transubstantiation can the grave-sheets serve as swaddling-clothes) represent the perilous zones in the life of the individual, dangerous, precarious, painful, mysterious and fertile, when for a moment the boredom of living is replaced by the suffering of being. (At this point, and with a heavy heart and for the satisfaction or disgruntlement of Gideans, semi and integral. I am inspired to concede a brief parenthesis to all the analogivorous, who are capable of interpreting the 'Live dangerously,' that victorious hiccough in vacuo, as the national anthem of the true ego exiled in habit. The Gideans advocate a habit of living – and look for an epithet. A nonsensical bastard phrase. They imply a hierarchy of habits, as though it were valid to speak of good habits and bad habits. An automatic adjustment of the human organism to the conditions of its existence has as little moral significance as the casting of a clout when May is or is not out; and the exhortation to cultivate a habit as little sense as an exhortation to cultivate a coryza.) The suffering of being: that is, the free play of every faculty. Because the pernicious devotion of habit paralyses our attention, drugs those handmaidens of perception whose co-operation is not absolutely essential. Habit is like Françoise, the immortal cook of the Proust household, who knows what has to be done, and will slave all day and all night rather than tolerate any redundant activity in the kitchen. But our current habit of living is as incapable of dealing with the mystery of a strange sky or a strange room, with any circumstance unforeseen in her curriculum, as Françoise of conceiving or realizing the full horror of a Duval omelette. Then the atrophied faculties come to the rescue, and the maximum value of our being is restored. But less drastic circumstances may produce this tense and provisional lucidity in the nervous system. Habit may not be dead (or as good as dead, doomed to die) but sleeping. This second and more fugitive experience may or may not be exempt from pain.

            It does not inaugurate a period of transition.  But the first and major mode is inseparable from suffering and anxiety – the suffering of the dying and the jealous anxiety of the ousted. The old ego dies hard. Such as it was, a minister of dullness, it was also an agent of security. When it ceases to perform that second function, when it is opposed by a phenomenon that it cannot reduce to the condition of a comfortable and familiar concept, when, in a word, it betrays its trust as a screen to spare its victim the spectacle of reality, it disappears, and the victim, now an ex-victim, for a moment free, is exposed to that reality an exposure that has its advantages and its disadvantages. It disappears – with wailing and gnashing of teeth. The mortal microcosm cannot forgive the relative immortality of the macrocosm. The whisky bears a grudge against the decanter. The narrator cannot sleep in a strange room, is tortured by a high ceiling, being used to a low ceiling. What is taking place? The old pact is out of date. It contained no clause treating of high ceilings. The habit of friendship for the low ceiling is ineffectual, must die in order that a habit of friendship for the high ceiling may be born. Between this death and that birth, reality, intolerable, absorbed feverishly by his consciousness at the extreme limit of its intensity, by his total consciousness organized to avert the disaster, to create the new habit that will empty the mystery of its threat – and also of its beauty. 'If Habit,' writes Proust, 'is a second nature, it keeps us in ignorance of the first, and is free of its cruelties and its enchantments.' Our first nature, therefore, corresponding, as we shall see later, to a deeper instinct than the mere animal instinct of self-preservation, is laid bare during these periods of abandonment. And its cruelties and enchantments are the cruelties and enchantments of reality. 'Enchantments of reality' has the air of a paradox. But when the object is perceived as particular and unique and not merely the member of a family, when it appears independent of any general notion and  detached from the sanity of a cause, isolated and inexplicable in the light of ignorance, then and then only may it be a source of enchantment. Unfortunately Habit has laid its veto on this form of perception. its action being precisely to hide the essence – the Idea – of the object in the haze of conception – preconception. Normally we are in the position of the tourist (the traditional specification would constitute a pleonasm), whose aesthetic experience consists in a series of identifications and for whom Baedeker is the end rather than the means. Deprived by nature of the faculty of cognition and by upbringing of any acquaintance with the laws of dynamics, a brief inscription immortalizes his emotion. The creature of habit turns aside from the object that cannot be made to correspond with one or other of his intellectual prejudices, that resists the propositions of his team of syntheses, organized by Habit on labour-saving principles.