can ignore the teaser externally with an internal irritation which
he sees as clearly as if we expressed it. We can laugh in such a way
that every sound of our own voice proclaims the annoyance we are
trying to hide. It is when we take his words for what they are
worth, and go with him, that the wind is taken out of his sails, and
he stops because there is no fun in it. The experience with a mood
is quite parallel, though rather more difficult at first, for there
is no enemy like the enemies in one's self, no teasing like the
teasing from one's self. It takes a little longer, a little heartier
and more persistent process of non-resistance to cure the teasing
from one's own nature. But the process is just as certain, and the
freedom greater in result.

Why is it not clear to us that to set our teeth, clench our hands,
or hold any form of extreme tension and mistaken control, doubles,
trebles, quadruples the impression of the feeling controlled, and
increases by many degrees its power for attacking us another time?
Persistent control of this kind gives a certain sort of strength. It
might be called sham strength, for it takes it out of one in other
ways. But the control that comes from non-resistance brings a
natural strength, which not only steadily increases, but spreads on
all sides, as the growth of a tree is even in its development.

"If a man takes your cloak, give him your coat also; if one compel
you to go a mile, go with him twain." "Love your enemies, do good to
them that hurt you, and pray for them that despitefully use you."
Why have we been so long in realizing the practical, I might say the
physiological, truth of this great philosophy? Possibly because in
forgiving our enemies we have been so impressed with the idea that
it was our enemies we were forgiving. If we realized that following