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Our quarrel with the world is an echo of the endless quarrel proceeding within us.

The uncompromising attitude is more indicative of an inner uncertainty than a deep conviction. The implacable stand is directed more against the doubt within than the assailant without.

The burning conviction that we have a holy duty towards others is often a way of attaching our drowning selves to a passing raft. What looks like a giving hand is often a holding on for dear life. Take away our holy duties and you leave our lives puny and meaningless. There is no doubt that in exchanging a self-centered for a selfless life we gain enormously in self-esteem. The vanity of the selfless, even those who practice utmost humility, is boundless.

No one is truly literate who cannot read his own heart.

We often use strong language not to express a powerful emotion but to evoke it in us.

To be truly selfish one needs a degree of self-esteem. The self-despisers are less intent on their own increase than on the diminution of others. Where self-esteem is unattainable, envy takes the place of greed.

The readiness to praise others indicates a desire for excellence and perhaps an ability to realize it.

We all have private ails. The troublemakers are they who need public cures for their private ails.

To believe that if we could but have this or that we would be happy is to suppress the realization that the cause of our unhappiness is in our inadequate and blemished selves. Excessive desire is thus a means of suppressing our sense of worthlessness.

Every extreme attitude is a flight from the self.

Add a few drops of malice to a half truth and you have an absolute truth.

The ruthlessness born of self-seeking is ineffectual compared with the ruthlessness sustained by dedication to a holy cause. "God wishes," said Calvin, "that one should put aside all humanity when it is a question of striving for His glory.".

You can discover what your enemy fears most by observing the means he uses to frighten you.

Our frustration is greater when we have much and want more than when we have nothing and want some. We are less dissatisfied when we lack many things than when we seem to lack but one thing.

The chief burden of the frustrated is the consciousness of a blemished, ineffectual self, and their chief desire is to slough off the unwanted self and begin a new life. They try to realize this desire either by finding a new identity or by blurring and camouflaging their individual distinctness; and both these ends are reached by imitation.

The awareness of their individual blemishes and shortcomings inclines the frustrated to detect ill will and meanness in their fellow men. Self-contempt, however vague, sharpens our eyes for the imperfections of others. We usually strive to reveal in others the blemishes we hide in ourselves.

Commitment becomes hysterical when those who have nothing to give advocate generosity, and those who have nothing to give up preach renunciation.

That hatred springs more from self-contempt than from a legitimate grievance is seen in the intimate connection between hatred and a guilty conscience.

Self-righteousness is a loud din raised to drown the voice of guilt within us.

There is a guilty conscience behind every brazen word and act and behind every manifestation of self-righteousness.