To me all the portents are lucky, if I will.  For, whatever happens, it is in my power to derive advantage from it.

Remember that not he who gives ill language or a blow affronts, but the principle which represents these things as affronting.  When, therefore, anyone provokes you, be assured that it is your own opinion which provokes you.  Try in the first place not to be hurried away with the appearance.  For if you once gain time and respite you will more easily command yourself.

Be assured that the essential property of piety towards the gods is to form right opinions concerning them as existing and as governing the universe with goodness and justice.  And fix yourself in the resolution to obey them, and yield to them, and willingly follow them in all events, as produced by the most perfect understanding.  For thus you will never find fault with the gods, nor accuse them of neglecting you.  And it is not possible for this to be effected any other way than by withdrawing yourself from things not in your own power and placing good or evil in those only which are.  For if you suppose any of the things not in your own power to be either good or evil, when you are disappointed at what you wish, or incur what you would avoid, you must necessarily find fault with and blame the authors.

Be for the most part silent, or speak merely what is necessary, and in few words.  We may sparingly enter into discourse when occasion calls for it, but not on the vulgar topics of gladiators, horse-races, feasts, and so on; above all, not of men, so as either to blame, praise, or make comparisons.

If anyone tells you such a person speaks ill of you, make no excuses, but answer, “He does not know my other faults, or he would not have mentioned only these.”

When you do anything from a clear judgment that it ought to be done, never shun the being seen to do it, even though the world should make a wrong supposition about it.  For if you do not act right, shun the action itself; and if you do, why be afraid of mistaken censure?

When any person does ill by you, or speaks ill of you, remember that he acts or speaks from a supposition of its being his duty.  Now, it is not possible that he should follow what appears right to you, but what appears so to himself.  Therefore, if he misjudges, he is the person hurt, for he is the one deceived.  Meekly bear, then, a person who reviles you, for you will say upon every occasion, “It seemed so to him.”

The condition and characteristic of a vulgar person is that he never expects either benefit or hurt from himself, but from externals.  The condition and characteristic of a philosopher is that he expects all hurt and benefit from himself.  The marks of a proficient are that he censures no one, praises no one, blames no one, accuses no one, says nothing concerning himself as being anybody or knowing anything; when he is hindered or restrained, he accuses himself; when praised, he secretly laughs; if censured, he makes no defence.  He suppresses all desire; transfers his aversion to things only which thwart the proper use of his own will; is gentle in all exercise of his powers; and does not care if he appears stupid and ignorant, but watches himself as an enemy, like one in ambush.