Once, a traveler came to a mountain hermit and asked: “Master, my life is tangled threads—work, worry, want. What chaos can be unwound?”
The hermit poured tea slowly, watching the steam rise and vanish. Then she spoke:
The First Simplification: The Thousand Wants Become One
Laozi walked through a marketplace where merchants shouted of silks and spices, jade and gold. His student asked, “How does one choose among so many beautiful things?”
The old sage replied: “The five colors blind the eye. The five tones deafen the ear. Racing and hunting madden the heart.”
Here is the first chaos that can be simplified: the multiplication of desires.
We do not suffer from too few choices but from too many. Each want births another want. Each acquisition demands protection, maintenance, comparison. The Sufi poet Hafiz laughed at this, saying we are like a man who owns a hundred horses but spends all his days building fences.
Simplification arrives not through gaining more, but through asking: What do I truly need to be whole?
The answer, the sages agree, is far less than we imagine.
The Second Simplification: The Scattered Mind Returns Home
The Buddha sat beneath the bodhi tree while storms raged and demons danced. His disciples marveled: “How did you remain unmoved?”
He answered: “I watched each thought arise and pass. I did not chase, I did not flee. The mind, left alone, settles like water in a still pond.”
Here is the second chaos: the fragmentation of attention.
We are pulled by a thousand strings—memories of yesterday, fears of tomorrow, the opinions of others, the noise of the world. We are nowhere because we try to be everywhere.
Zhuangzi dreamed he was a butterfly, then woke uncertain if he was a man who dreamed of being a butterfly, or a butterfly now dreaming of being a man. His teaching was not confusion but liberation: stop grasping so tightly at identity and moment, and the chaos of scattered being resolves into simple presence.
The Third Simplification: The Many Selves Become One
Rumi spun in the streets of Konya, and people thought him mad. But he knew a secret:
“You have no idea how hard I’ve looked for a gift to bring You. Nothing seemed right. What’s the point of bringing gold to the gold mine, or water to the ocean?”
Here is the third chaos: the construction of false selves.
We wear masks for work, for family, for strangers, for the mirror. We perform versions of ourselves until we forget which is real. This exhausts the soul.
The Upanishads offer medicine: Tat tvam asi—”Thou art That.” Beneath the costumes, there is only one Self, simple and luminous. When Mansur al-Hallaj cried “Ana al-Haqq!”—I am the Truth—he was not claiming to be God, but confessing there was nothing left of him but God.
Simplification is not becoming less, but ceasing to pretend to be more than what you already, simply, are.
The Fourth Simplification: Resistance Becomes Acceptance
A Chinese farmer’s horse ran away. His neighbors said, “Such bad luck!”
The farmer replied: “Maybe.”
The horse returned, bringing wild horses. “Such good luck!” the neighbors exclaimed.
“Maybe,” said the farmer.
His son, taming the horses, broke his leg. “Such bad luck!”
“Maybe.”
The army came conscripting young men for war. The son, injured, was spared.
Maybe.
Here is the fourth chaos: resistance to what is.
We wage war against reality, demanding it be other than what it presents. This is the teaching of wu wei—not laziness, but flowing with the current of existence rather than exhausting ourselves swimming against it.
The Bhagavad Gita’s Krishna counseled Arjuna: “You have the right to work, but never to the fruit of work.” Do what must be done. Release the outcome. In this release, ten thousand complications dissolve.
The Hermit’s Conclusion
The traveler sat in silence, tea growing cold in her hands.
“Then what remains,” she asked, “when all this chaos is simplified?”
The hermit smiled.
“What remains is what was always here: this breath, this moment, this heart that beats without being commanded. You do not simplify life by solving its puzzles—you simplify by seeing that most puzzles were invented by the mind that now seeks to solve them.”
“Put down the puzzles.” “The tea is still warm enough to drink.”
And so the sages of the East and Middle East agree on this much: the chaos of human life is largely self-generated. We complicate through craving, scatter through distraction, multiply through masks, and exhaust through resistance.
The path to simplicity is not a new technique but an old remembering—that beneath the noise, there has always been stillness. Beneath the many, there has always been one.
As Laozi promised: “In the pursuit of learning, every day something is acquired. In the pursuit of Tao, every day something is dropped. Less and less is done until non-action is achieved. When nothing is done, nothing is left undone.”
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Bhyllabus l'énigme 
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