When the self-knowledge is directed to an imaginary inner life, it is confessed the inability to cope with what is more proper to man and yet exterior, namely the life as such.
The life as such is that sheer flowing of moments in the open space of cosmic and social phenomena.
It is more difficult to give sense to such moments than to a supposed inner life, in spite of its volatile nature.
The attempt of giving sense to a moment of life has to fight two enemies: the limited time and the impossibility of feeling it as being into your possession. Meanwhile, the interior life confronts only the easier duty of being in agreement with the external life. It is easier, because anyone can ultimately defy the necessity of such an agreement or can subdue the exterior life to the inner one.
Any second of success is paid with many others when the man has to suppress his doubts about the choice he made for spending his moments of life in the best way possible and by making them as his own.
No one of the human forms of consolation to such a continual fight for our life could give a harmless solution. Thus, both the religion and the secular psychological advice prefer to turn the man away from his real and external life to the inner one. In this way, it is assumed the harmful preference for a life that cannot be fully in agreement with the life into the world.