will pose to themselves as martyrs; and they are quite sincere in
such posing. They are living their own impressions of themselves,
and wearing themselves out in consequence. If they really wanted
right for the sake of right, they would do all in their power
without intruding, would recognize the other as a free agent, and
wait. But they want right because it is their way; consequently they
are crushed by useless anxiety, and suffer superfluously. This is
true of those who feel themselves under the necessity of reforming
all who come in touch with them. It is more sadly true of those
whose near friends seem steadily to be working out their own
destruction. To stand aside and be patient in this last case
requires strength indeed. But such patience clears one's mind to
see, and gives power to act when action can prove effective. Indeed,
as the ability to leave others free grows in us, our power really to
serve increases.

The relief to the nervous system of dropping mistaken responsibility
cannot be computed. For it is by means of the nervous system that we
deal with others; it is the medium of our expression and of our
impression. And as it is cleared of its false contractions, does it
not seem probable that we might be opened to an exquisite delight in
companionship that we never knew before, and that our appreciation
of human nature would increase indefinitely?

Suppose when we find another whose ways are quite different from
ours, we immediately contract, and draw away with the feeling that
there is nothing in him for us. Or suppose, instead, that we look
into his ways with real interest in having found a new phase of
human nature. Which would be the more broadening process on the
whole, or the more delightful? Frequently the contraction takes more