have.

The freedom of tolerance can only be appreciated by those who have
known the suffering of intolerance and gained relief.

A certain perspective is necessary to a recognition of the full
absurdity of intolerance. One of the greatest absurdities of it is
evident when we are annoyed and caused intense suffering by our
intolerance of others, and, as a consequence, blame others for the
fatigue or illness which follows. However mistaken or blind other
people may be in their habits or their ideas, it is entirely our
fault if we are annoyed by them. The slightest blame given to
another in such a case, on account of our suffering, is quite out of
place.

Our intolerance is often unconscious. It is disguised under one form
of annoyance or another, but when looked full in the face, it can
only be recognized as intolerance.

Of course, the most severe form is when the belief, the action, or
habit of another interferes directly with our own selfish aims. That
brings the double annoyance of being thwarted and of rousing more
selfish antagonism.

Where our selfish desires are directly interfered with, or even
where an action which we know to be entirely right is prevented,
intolerance only makes matters worse. If expressed, it probably
rouses bitter feelings in another. Whether we express it openly or
not, it keeps us in a state of nervous irritation which is often
most painful in its results. Such irritation, if not extreme in its