The famous writing Communing with himself of the Roman Emperor Marcus Aurelius reveals itself to us today as a work of present interest, not only seen as a philosophical guide for the state rulerʼs life, but also under the featureof a psychological handbook sui generisthat regulates the communication between rationalbeings and their self, and the world, in every historical time. This aspect has been grasped by Gabriel Liiceanu, who writes that Communing with himself is a treatiseon techniques of improvement and restraint of oneʼs ego. But the remarkable thing is that the desideratum to acquire andimprove the control on the egoʼs adverse phenomena (such as, for instance, carelessness, hatred, envy, the desire for revenge or glory etc.) applies bothto sovereigns and their subjects (common people). In our view, the major consequence of this controlʼs success –in exceeding the Stoic presuppositions of Marcus Aurelius –is a better communication with others and with the self, the last one being made better just through the improvements of the firstone. The sacrifice ofaffects and the restrain of temperamental occasional outbursts holdan important place for the noble spiritual human being, in order to achieve its chosen goal; these could compromise the path somebody chooses, in order to live a respectable life, and prove themisunderstanding of its higher meaning: a world led by godhead, in which every being and thing has its transient place and role. Thus, the Stoic ideal of life, according to reason, is „to live together with the gods”, with happiness for the fate thegods have given us; likewise, to realize a compatibility between the course of events of the external world and the evolution of our internal world, conducted by the daemonthat gods gave us, which is everybodyʼs mind and reason.