There is one trouble in dealing with people which does not affect all of us, but which causes enough pain and suffering to those who are under its influence to make up for the immunity of the rest. That is, the strong feeling that many of us have that it is our duty to reform those about us whose life and ways are not according to our ideas of right. No one ever forced another to reform, against that other's will. It may have appeared so; but there is sure to be a reaction sooner or later. The number of nervous systems, however, that have been overwrought by this effort to turn others to better ways, is sad indeed. And in many instances the owners of these nervous systems 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 time and attention than would an effort to understand the strange ways. We are almost always sure to find something in others to which we can respond, and which awakens a new power in us, if only a new power of sympathy.