"Now the things within our power are by nature free, unrestricted, unhindered; but those beyond our power are weak, dependent, restricted, alien. Remember, then, that if you attribute freedom to things by nature dependent, and seek for your own that which is really controlled by others, you will be hindered, you will lament, you will be disturbed, you will find fault both with gods and men. But if you take for your own only that which is your own, and view what belongs to others just as it really is, then no one will ever compel you, no one will restrict you; you will find fault with no one, you will accuse no one, you will do nothing against your will; no one will hurt you, you will not have an enemy, nor will you suffer any harm." All this is simply carrying out the principle that we need not concern ourselves about purely external things, for those things pure and simple can never get into our minds, or affect us one way or the other. The only things that enter into us are things as we think about them, facts as we feel about them, forces as we react upon them, and these thoughts, feelings, and reactions are our own affairs; and if we do not think serenely, feel tranquilly, and act freely with reference to them, it is not the fault of external things, but of ourselves. In his discourse on tranquillity Epictetus gives us the same counsel. "Consider, you who are about to undergo trial, what you wish to preserve, and in what to succeed. For if you wish to preserve a mind in harmony with nature, you are entirely safe; everything goes well; you have no trouble on your hands. While you wish to preserve that freedom which belongs to you, and are contented with that, for what have you longer to be anxious? For who is the master of things like these? Who can take them away? If you wish to be a man of modesty and fidelity, who shall prevent you? If you wish not to be restrained or compelled, who shall compel you to desires contrary to your principles? to aversions contrary to your opinion? The judge, perhaps, will pass a sentence against you which he thinks formidable; but can he likewise make you receive it with shrinking? Since, then, desire and aversion are in your power, for what have you to be anxious?" Epictetus bids us meet difficulties in the same way. "Difficulties are things that show what men are. For the future, in case of any difficulty, remember that God, like a gymnastic trainer, has pitted you against a rough antagonist. For what end? That you may be an Olympic conqueror; and this cannot be without toil. No man, in my opinion, has a more profitable difficulty on his hands than you have, provided you but use it as an athletic champion uses his antagonist."