As a Matter of Course

ce with one's self

hey will put a disagreeable feeling out of sight with a rapidity which would seem to come from sheer fright lest they should see and acknowledge themselves in their true guise. Or they will acknowledge it to a certain extent, with a pleasure in their own humility which increases the complac

a stranger. Then it sometimes happens that through being annoyed by some one else we are enabled

open with a friend we must wait to be asked. With ourselves no such courtesy is needed. We can speak out and done with it, and the franker

of nervous troubles, self-consciousness, and makes it quite impossible that we should ever really know o

rtunately, a clear recognition of the fact is most effectual in stopping the poses. But they must be recognized, pose

m out of the question. To cease from such posing opens one of the most interesting gat

ng when we remember that there is so much to enjoy outside. Egotism is immensely magnified in nervous

to ourselves. Then acknowledge, without flinching, what amount of that attention

nseless irritations are in this over-attention to self. The worries about our own moral state take up so great a place with many of us as to leave no room for any other thought. Indeed, it is not uncommon to see a woman worrying so over her faults that she ha

ll started in the wholesome practice of getting rid of ourselves, the process is rapid. A thorough freedom fro

ell upon those already taken, is true simplicity." We recognize a mistake, correct it, go on and forget. If it appears again, correct it again. Irrita

ge of it, and silently decline the disadvantage of havi

who is constantly analyzing his moral state? As the hypochondriac loses all sense of health in holding the

d never feel the need of self-analysis so far as his physical state was concerned. Just so far as a man obeys higher laws as a mat

be impatient at slow progress; pay little attention to the process, and f

move off. Having called him by his right name, our severity with ourselves for harboring him is unnecessary. To be gentle with ourselves is quite as important as to be gentle with others. Great nervous suffering is caused b

eless whether we were happy or unhappy, our f

clear window through which we see and are seen, if we are free. And the repose of such freedom must be beyond our conception until we have found it. To be absolutely certain that we know ourselves at any time is one great impediment to reaching such rest. Every bit of self-knowledge gained makes us more doubtful as to knowledge to come. It would surprise most of us to s