Unless we live a life of seclusion, most of us have more than one friend, or acquaintance, or enemy, with whom we are brought into constant or occasional contact, and by whom we are made to suffer; not to mention the frequent irritations that may come from people we see only once in our lives. Imagine the joy of being free from all this irritability and oppression; imagine the saving of nervous energy which would accompany such freedom; imagine the possibility of use to others which would be its most helpful result! If we once catch even the least glimpse of this quiet freedom, we shall not mind if it takes some time to accomplish so desirable a result, and the process of achieving it is deeply interesting. The difficulty at first is to believe that so far as we are concerned, the cause Of the trouble is entirely within, ourselves. The temptation is to think:-- "How can I help resenting behavior like that! Such selfishness and lack of consideration would be resented by any one." So any one might resent it, but that is no reason why we should. We are not to make other people's standards our own unless we see that their standards are higher than ours; only then should we change,--not to win the favor of the other people, but because we have recognized the superior value of their standards and are glad to put away what is inferior for what is better. Therefore we can never excuse ourselves for resentment or resistance because other people resent or resist. There can be no possible excuse for resistance to the behavior of others, and it is safe to say that we must _never pit our wills against the wills of other people._ If we want to do right and the other man wants us to do wrong, we must pass by his will, pass under it or over it, but never on any account resist it. There has been more loss of energy, more real harm done, through this futile engagement of two personal wills than can ever be computed, and the freedom consequent upon refusing such contact is great in proportion. Obedience to this law of not pitting our wills against the wills of other people leads to new freedom in all sorts of ways,--in connection with little, everyday questions, as to whether a thing is one color or another, as well as in the great and serious problems of life. If, in an argument, we feel confident that all we want is the truth,--that we do not care whether we or our opponents are in the right, as long as we find the right itself,--then we are free, so far as personal feeling is concerned; especially if, in addition, we are perfectly willing that our opponents should not be convinced, even though the right should ultimately prove to be on our side.