Questioning of conscience

Not only Christians question their conscience. Who strives for inner perfection, he is careful, he is checked. This statement is attributed to Confucius. «I ask about three everyday Things: I’ve handled other things less carefully than your own? I did not err insincerity in contact
with friends? Did I forget to do what I learned? » However, the morality of Confucianism is mostly laid.
The questioning of conscience has a more religious character in Taoism. Here Chank-Kio (3rd century AD) ordered the sick to confess all their sins first, and only by number could they be healed. Great emphasis on self-knowledge is placed in Hinduism. The disciple has all his conscience to open the master to him leading. Jainism’s monks questioned their conscience at the end day and the end of the night. In Greek and Roman antiquity, DARKNESS, there is the most elaborate questioning conscience method in Pythagorean ism. We read about it, and the so-called Here are the logos (from the 3rd century BC).: «For your sweet sleep to discourage your eyes, it does not allow it until you have questioned all the deeds on. What was I wrong about? What did I do? What did I miss out on? What was I supposed to do? Please start with the first (act) and take them all. If you find out you made errors, sorry. If you have done well, rejoice. »

These verses are often quoted. However, they are not Christian questioning the conscience as close as it might seem. The meaning of these tips is primarily health. Pythagorean they liken sleep to a lyre game that must be well-tuned. However, health regulations used to be in ancient times associated with moral principles. Of course, even Christians talk about questioning conscience asceticism. We already read quite similar instructions for him at Origin. St. John Klimek talks about a monk who served in the dining room and recorded aboard the main thoughts that came to him, then in the evening, he judged their correctness.
Today’s authors talk about questioning conscience, especially in connection with a confession. However, this is easy. It only draws attention to mistakes, and the whole exercise gets too negative. St. Ignatius of Loyola pointed out that conscience’s true questioning is to take place twice a day. It is to consist of five points: 1. Stand in God’s place presence, as if we were called before God’s throne responsibility; 2. Thank you for all the good we are they received; 3. acknowledge the mistakes we have made; 4. pity them and ask for forgiveness; 5. decide what we will do that day, the next day. So the questioning of conscience is not just a record of mistake, but to see the whole day that has passed, through the eyes of God,  relates to God events, thoughts, feelings. It is not always it is best to use auxiliary «confessional mirrors». Much easier is simple schemes, e.g., deeds, words, thoughts. We will briefly remember what we did today. They said what was important to us, which mood took us empowered. We then compare this “image of the soul” with the image of Christ. The consequence is obvious.

For some, questioning conscience is difficult because of him thoughts fly too much, and any reflection makes him tired. In this state, he must help himself with the simplest aids. Read a piece of the gospel, e.g., Speech on top, and tries to project his present into its day, your thinking. A good tool for asking questions also notes from exercises, spiritual reading, meditation, and a well-kept diary.
The authors consider the questioning of conscience to be a grave matter. General instructions are not enough to do it well. Everyone must learn this through their own experience. He knows how big the discrepancies are between what teaches true Christianity and our own principles, and further, what is the gap between what we preach and what we really do. Whoever asks is aware of these contradictions and tries to bridge them. So it is a work to unite oneself.