se first steps towards the art of
living.

It is when their seriousness is exaggerated that they lose their
power for good and make slaves of us. The seriousness may be equally
exaggerated in succumbing to them and in resisting them. In either
case they are our masters, and not our slaves. They are steady
consumers of the nervous system in their ups and downs when they
master us; and of course retain no jot of that fascination which is
a good part of their very shallowness, and brings new life as we
take them as a matter of course. Then we are swung in their rhythm,
never once losing sight of the point that it is the mood that is to
serve us, and not we the mood.

As we gain freedom from our own moods, we are enabled to respect
those of others and give up any endeavor to force a friend out of
his moods, or even to lead him out, unless he shows a desire to be
led. Nor do we rejoice fully in the extreme of his happy moods,
knowing the certain reaction.

Respect for the moods of others is necessary to a perfect freedom
from our own. In one sense no man is alone in the world; in another
sense every man is alone; and with moods especially, a man must be
left to work out his own salvation, unless he asks for help. So, as
he understands his moods, and frees himself from their mastery, he
will find that moods are in reality one of Nature's gifts, a sort of
melody which strengthens the harmony of life and gives it fuller
tone.

Freedom from moods does not mean the loss of them, any more than
non-resistance means allowing them to master you. It is
non-resistance, with the full recognition of what they are, that
clears the way.

VII.

TOLERANCE.

WHEN we are tolerant as a matter of course, the nervous system is
relieved of almost the worst form of persistent irritation it could
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