We must bear in mind that the Narcissist’s inability to realise distinctly the difference between phantasy and fact will often lead him to suppose possible that which is impossible in the ordinary affairs of everyday life, and to ignore difficulties which may really be insuperable, which stand in the way of his aims and projects. He will thus be continually finding himself at a disadvantage, continually failing, from apparently trivial reasons, to accomplish an end, and as a result he may become depressed, nervous, worried, and subject to that lassitude accompanied by headaches, which so frequently comes to the Narcissist when he struggles unavailingly with the ordinary aims and tasks of everyday life. Moreover, not only does he fail to recognise the difficulties in the way of any particular task, but he fails to recognise the fact that two projects which he has in his mind may be incompatible with one another; or he fails to recognise that great “_Time-factor_,” which I have mentioned before, and tries to condense more work and more visible results into a given period than is humanly possible. This type of Narcissist is always considerably addicted to day-dreams, with which, however, we shall deal in a further chapter. For the present, we are going to restrict ourselves to the question of arranging his aims and wishes on a sound and possible basis. In the first place, let it be understood that although the method of treatment so far carried out may have made clear to the patient the origin and development of his phantasy thought and phantastic aims, there yet remains the breaking of the habit, and this is rendered far more easy if we attempt to substitute another habit of a different nature. Let us further impress upon him the fact that a frequent examination of his aims in a directive manner by the method about to be discussed is in itself an exercise in directive thinking, helping to form a habit opposed to a former habit of phantasy thinking. And, lastly, let it be remembered that Narcissists are generally very averse from making real personal sacrifices which have no glamour attached to them; that they object to adapting themselves to reality which may be unpleasant, and that by the method I am about to describe, they will have to deal in trivial things, and the conscious adjustment which they will thus make towards reality will gradually become habitual.