Living in Harmony with Lao Tzu's wisdom

 

The Tao-Te-Ching, by the ancient Chinese philosopher Lao Tzu, gives us timeless lessons on living wisely and peacefully. His lessons shows Humility, Tranquility, Patience, and the close connection between humans and the natural environment. Although his ideas belong to the past, they still strike us very strongly today.

He taught that genuine strength is found in Humility rather than in force or pride. Rising is made possible by grounded behavior. When we bend, we stay whole. Accepting our restrictions helps to strengthen us really. Release of the need for validation or control unlocks inner Peace. While someone who always yearns more may never be genuinely happy, a person who wants little finds fulfillment. The wise person stays out of the appearance. Avoiding rivalry makes them seem not threatening and their subdued presence motivates others. Because they don't brag, their influence persists and glows more brilliantly in the hearts of those nearby.

Advocate for Peace, Lao Tzu is against violence. He noted that armies create only misery, poverty, and hardship. Though a conflict produces success, it should never call for celebration. A great leader never acts out of a need to dominate, supports without pride, and helps others without expecting recognition. Warfare and weapons show that something has gone wrong. A sensible man stays away from them and uses them only as a last resort, even then with a heavy heart rather than with delight.

Lao Tzu claims that the ultimate knowledge comes from self-awareness. Knowing others might make you smart, but understanding your own heart is what really makes you wise. Although overpowering others could show your authority, winning over yourself exposes actual power. The genuinely rich are those who take pleasure in what they possess. Those who do not pursue recognition or popularity live in quiet. Those who live simply and are true to their principles will have a fulfilling and significant life.

Lao Tzu made a great observation: one basic principle guides everything in our world and this is the Tao. Because they are connected with this invisible force, the heavens, the earth, rivers, animals, and even kings all exist. Should the heavens lose their tranquility, it could break. The earth might split if it is not stable. Once we cut this link, we lose our balance. To keep their strength, leaders need to be humble. What is elevated should be supported by what is low. Emerging from the deepest valleys are the highest peaks. Being grounded is the basis of actual greatness.

Each person determines the beginning of a harmonious world. We become more powerful when we feed our inner selves. This force spreads to our families, our surroundings, and ultimately the whole planet. Leading by example rather than coercion is what a good person does. Their actions rather than lectures provide instruction. According to Lao Tzu, people find their own paths when they are let to grow naturally; but, kings who try to control too much or in a dictatorial way sow only disorder.

Early action he said would prevent problems from growing. Beginning as a small seed, a tree opens its branches. Every great voyage starts with a little step. Many people quit right before they become successful since they lose interest at the end. But if we treat the last step with the same care as the first, we'll witness our efforts through to completion. The wise man acts without pursuing honours. They observe things that others missed. They review forgotten material. They seek what most don't wish for, so they live with clarity.

Real leaders become their masters by positioning themselves under the waterways, much like the seas. Likewise, you need to position yourself behind those you hope to lead. You must be willing to listen if you want to lead. Since the intelligent stay away from conflict, nobody fights against them. Others follow willingly because they don't push.

Ultimately, Lao Tzu reminds us that the natural way is both straightforward and soft. Simple words ring true. Elaborate words frequently lack veracity. Someone who is good communicates straight and honestly. Remember, actions speak louder than words!

Toward True Freedom

In the face of such atrocities, which are still being carried out in various parts of the world, many would be driven by hatred, aggression, and violence when faced with such injustices. However, this would only play into the hands of the forces of evil, which are built on hatred, division, violence, destruction, and so on. They want us divided, blind, and ignorant, as the fault does not lie with populations, rather with those who actively take part in this evil plan!

It would be better to help and to speak out, to act without violence, and who knows, may God intervene in a drastic and decisive way! Then, we must rise above all that dehumanizes us, all that corrodes our souls and spirits. We think we are truly free when we enjoy things that have low vibrations — like vices, sins, harmful addictions, corruption, and so on — but in reality, we are more enslaved than we think.

True Freedom lies in going beyond the veil of Maya — that veil that clouds our senses, our reason, our heart, our soul, and our spirit — and in grasping the True Truth. The more we gain this higher awareness, the closer we come to this Truth, and the more we become truly free. We will be free to love unconditionally, in soul and spirit; we will be free to live beyond time, in Eternal Joy, in Harmony, Righteousness, and Peace. We will be free to access amazing realities that humanity has never known, and we will be free to love all that has been created.

After all, Creation is an act of Love. God is Love, and all His creatures are a reflection and symbol of this love — as is this Earth, which suffers so much because of human wickedness. So who knows how many souls will be able to make this leap, to reach higher levels of knowledge! But as long as human beings make war against their brothers and sisters in other parts of the world, how can we expect to travel beyond space, if humanity itself is a cancer to the Earth,  to its flora and fauna, and to the peoples who suffer from war, poverty, and more?

The Path to True Happiness

 

One of Seneca’s works, On the Happy Life (De Vita Beata), is dedicated to the theme of happiness. In this dialogue, he says that Virtue is the starting point and the key to a happy life.

According to the Stoic philosopher, we should not blindly follow what others say or do. Instead, we should try to understand what is right and make our own thoughtful choices. Just because many people act a certain way doesn’t mean it’s the right path. We must always aim for what is good. Virtue, by nature, avoids anything that harms others. A person should be honest, fair, and loyal. In short, they should have a free mind—not controlled by desires, greed, or the search for power, but guided by Honesty and Integrity.

So, a happy person is someone who lives with Balance and Wisdom, who does not become a slave to material things, and who is not easily influenced by outside events. This person trusts in their own strengths, talents, and abilities.

Seneca says:

"If I lose my riches, they take only themselves away from me. But you—if you lose them—you feel lost too. For me, money matters a little; for you, it means everything. I own my wealth, but you are owned by yours. So stop saying that philosophers shouldn’t have money: no one ever said that wisdom must live in poverty. A philosopher can have wealth, as long as it is not stolen, unfairly gained, or linked to violence or injustice."

Therefore, it is our will and choices that shape our path. When we aim for good goals and act in a moral way, we grow in Virtue—and through that, we reach True Happiness.

Those who follow the path of Virtue find inner and outer Peace. They can face life’s challenges with courage and calm. They are not trapped by the need for power, fame, or money. They build deep connections with others. They become beacons of Wisdom for those around them. They don’t suffer from fear, anxiety, or depression, and they never feel lonely or empty. Instead, they feel fulfilled, respect all living beings and the Creator, spread noble Virtues, and do good deeds in the world.

 

The Power of Forgiveness

Sometimes, the people who hurt us the most are actually the ones who help us grow the most. Of course, it doesn’t feel like that at first. Pain, betrayal, or disappointment can make us feel broken. However, if we take a step back and look deeper, we can realize something powerful: these experiences can help us rise higher. They can help us become stronger, wiser, and more connected to our spiritual selves.

In fact, negative people are often spiritually blind. They live in darkness and act from a place of pain, fear, or ignorance. Their actions may try to bring us down, but we don’t have to follow them into that darkness. Instead, we can choose to act differently. We can learn from what they did and make sure we never become like them. This is one of the greatest ways we grow, by choosing the Light, even when others try to pull us into the dark.

Besides, forgiving someone doesn’t mean we have to stay close to them, especially if they persist in the wrong path. It doesn’t mean we have to trust them again or give them more chances to hurt us. Forgiveness is something we do for ourselves, to let go of anger and free our hearts. After all, we are all brothers and sisters in the name of Love, who is God. However, we can forgive and still protect our inner and outer peace, by creating distance. Sometimes, stepping back from someone is not about hate, but about healing. Keeping distance doesn't mean we haven't forgiven; it means we’ve learned. It means we care enough about ourselves to not let the same pain repeat. Forgiveness is not about staying close to people who continue to hurt us. It’s about freeing our heart, while also choosing what’s healthy and safe for us.

Then, if those people change, it's our choice to decide what to do. We’re not forced to welcome them back into our lives. Being fair and just also means being wise with how we spend our time, that is precious, and we must use it wisely. So, there are people who have always treated us with love and kindness; these deserve more of our time and attention than those who caused us harm, even if the harmful ones now would like to make things right.

In the end, life on Earth is short. We are here to grow, to love, to shine. And sometimes, it’s the hardest moments and the hardest people that help us rise the highest.

The eternal echo of the Golden Age: From the Kyrgyz epic of Manas to the classical myth

The concept of the Golden Age, a time of unparalleled peace, prosperity, and justice, is a recurring motif in the mythologies of various cultures. It represents an era in which humanity lived in harmony with nature, unburdened by toil, suffering, or social strife. This vision is not confined to a single tradition but is found across civilizations, from the Kyrgyz epic of Manas to the foundational texts of Greco-Roman antiquity. Through these works, we glimpse the human longing for an idyllic past and the persistent hope that such a time might one day return.

The Epic of Manas is one of the longest and most significant oral traditions of the Kyrgyz people. In its verses, the legendary land of Yenisei is depicted as a paradisiac homeland, an embodiment of abundance and fairness: "If we listen to the wise, if we inquire from the old, we hear that in the days long past, in regions lying north and west, there was a place called Yenisei. This land was marvelously wide, its rivers lined by woods and groves, its pastures verdant, meadows lush. All crops yielded abundant grain, with little plowing harvest rich: the granaries full to the brim. The people wandered here and there, they settled down, found their abode; rich and poor, without distinction, had food enough to eat their fill." (135-147). This passage evokes a world where natural abundance eliminates the need for labor, mirroring classical Golden Age myths. The mention of rich and poor living without distinction could suggest an egalitarian society, untouched by greed or social divisions. Such imagery would align with ancient visions of a time when justice was something inherent.

In fact, Hesiod’s Works and Days (8th century BCE) is among the earliest Western sources to articulate the idea of a lost Golden Age. He describes an original race of humans living under the rule of Cronos, free from suffering and hardship (109-126): "First of all the deathless gods who dwell on Olympus made a golden race of mortal men who lived in the time of Cronos when he was reigning in heaven. And they lived like gods without sorrow of heart, remote and free from toil and grief: miserable age rested not on them; but with legs and arms never failing they made merry with feasting beyond the reach of all evils. When they died, it was as though they were overcome with sleep, and they had all good things; for the fruitful earth unforced bare them fruit abundantly and without stint. They dwelt in ease and peace upon their lands with many good things, rich in flocks and loved by the blessed gods. But after the earth had covered this generation—they are called pure spirits dwelling on the earth, and are kindly, delivering from harm, and guardians of mortal men; for they roam everywhere over the earth, clothed in mist and keep watch on judgements and cruel deeds, givers of wealth”. This passage bears a striking resemblance to the Manas description of Yenisei. Both accounts emphasise the spontaneous generosity of nature, which sustains humanity without the need for labor. Moreover, the absence of suffering and the peaceful transition from life to death reinforce the idea that the Golden Age was not just a time of material prosperity but also of existential serenity. Yet, Hesiod’s myth introduces a crucial difference: the Golden Age does not last. It is followed by the progressively inferior ages of Silver, Bronze, and finally Iron, marking a decline into corruption, suffering, and strife. This framework presents history as a process of degeneration, a stark contrast to modern notions of progress. It suggests that moral and social decay are inevitable consequences of time, leaving humanity forever yearning for a lost paradise.

Besides, Ovid’s Metamorphoses refines Hesiod’s vision by adding a legal and moral dimension to the Golden Age: "First was the Golden Age. Then rectitude spontaneous in the heart prevailed, and faith. Avengers were not seen, for laws unframed were all unknown and needless. Punishment and fear of penalties existed not. No harsh decrees were fixed on brazen plates. No suppliant multitude the countenance of Justice feared, averting, for they dwelt without a judge in peace. Descended not the steeps, shorn from its height, the lofty pine, cleaving the trackless waves of alien shores, nor distant realms were known to wandering men. The towns were not entrenched for time of war; they had no brazen trumpets, straight, nor horns of curving brass, nor helmets, shields nor swords. There was no thought of martial pomp —secure a happy multitude enjoyed repose” (I, 89-105). According to these lines,  humanity lived virtuously without the need for laws, judges, or punishments, as moral integrity was innate. War and violence were nonexistent—there were no weapons, fortresses, or military ambitions. People did not explore foreign lands or exploit nature, suggesting a self-sufficient and content society. Ovid portrays this era as a utopian contrast to later ages marked by corruption and conflict, criticising human degeneration over time and highlighting the loss of innocence and the rise of greed and warfare. His nostalgic tone reflects the classical ideal of a lost paradise, echoing earlier poets like Hesiod.

However, unlike Hesiod and Ovid, who portray the Golden Age as an irretrievable past, Virgil in his Eclogue IV  envisions the birth of a miraculous child who will bring about the return of Saturn’s reign and the renewal of a utopian world, a sort of New Era of Peace: “Now the last age of the Cumaean prophecy begins: the great roll-call of the centuries is born anew: now Virgin Justice returns, and Saturn’s reign: now a new race descends from the heavens above. Only favour the child who’s born, pure Lucina, under whom the first race of iron shall end, and a golden race rise up throughout the world: now your Apollo reigns" (4-10). This prophecy was interpreted in later Christian tradition as foretelling the coming of Christ: “He will take on divine life, and he will see gods mingled with heroes, and be seen by them, and rule a peaceful world with his father’s powers. And for you, boy, the uncultivated earth will pour out her first little gifts, straggling ivy and cyclamen everywhere and the bean flower with the smiling acanthus. The goats will come home themselves, their udders swollen with milk, and the cattle will have no fear of fierce lions: Your cradle itself will pour out delightful flowers: And the snakes will die, and deceitful poisonous herbs will wither: Assyrian spice plants will spring up everywhere” (15-25). Moreover, Virgil’s prediction would seem to align with eschatological themes found in certain religious traditions, such as Isaiah’s vision of a Messianic Era: "Then the wolf will live alongside the lamb, and the leopard will lie down with the kid; the calf and the young lion will browse together, with a little child to guide them. The cow and the bear will graze side by side; their young will lie down together, and the lion will eat hay like the ox. The infant will play by the cobra’s den, and the young child will lay his hand on the viper’s nest" (Is 11, 6-8). Here, the Golden Age is not a distant memory but a promise of redemption, a restoration of harmony where even natural predators coexist peacefully, offering hope for the future.

Therefore, across cultures and centuries, the myth of the Golden Age has served as both a lament for a lost heaven and an aspiration for a better world. The Manas epic’s depiction of Yenisei, the classical traditions of Hesiod, Ovid, and Virgil, and religious prophecies all share a vision of a time characterised by a marvellous bucolic atmosphere, free from suffering, inequality, and strife. Whether viewed as an actual historical memory, a moral allegory, or a future prophecy, the Golden Age remains one of humanity’s most persistent and powerful myths. As these texts suggest, the Golden Age may not be confined to a single place or time but exists in the collective consciousness as an eternal ideal—one that continues to shape our hopes and dreams for a New World, ushering in a New Era of Peace, Love, Justice, and Righteousness.

 

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References

REICHL, KARL. "Oral Epics into the Twenty-First Century: The Case of the Kyrgyz Epic Manas." The Journal of American Folklore, vol. 129, no. 513, July 2016, pp. 327. DOI: 10.5406/jamerfolk.129.513.0327.

HESIOD. The Homeric Hymns and Homerica with an English Translation by Hugh G. Evelyn-White. Works and Days. Cambridge, MA, Harvard University Press; London, William Heinemann Ltd., 1914.

 OVID. Metamorphoses. Translated by Brookes More, Boston, Cornhill Publishing Co., 1922.

 VIRGIL. The Eclogues and Georgics, translation into English prose by A. S. Kline.

 NCB.

The Peace of Nature and the Rejection of Power in Tibullus

 

Introduction

Tibullus, a Roman elegiac poet, offers a profound reflection on simple living, the rejection of war, and the value of tranquility in his poetry. Specifically, in Elegy 1 of Book 1, he lays out a manifesto for a world in which serenity takes precedence over power, riches, and the turbulence of politics. His vision of life is rooted in peacefulness, with a clear preference for the quietude of rural existence. This theme aligns with the works of Greek authors like Aristophanes and Theocritus, who also emphasize peace, nature, and the escape from conflict. 

1. Critique of Wealth and Power

The opening lines of Tibullus' elegy immediately present his critique of wealth and the pursuit of power. “Others accumulate for themselves rich gold, and possess many acres of cultivated land” (vv. 1-2), the poet writes, pointing out that such wealth comes with a price. The fear of enemies and the constant threat of war haunt those who live in pursuit of material gain. The lines “they will be haunted by the constant fear of a nearby enemy, and the trumpet of war will rob them of their sleep.” (vv. 3-4) reflect the insecurity that wealth and power bring. Tibullus, on the other hand, rejects this lifestyle, preferring a life of simplicity, “in his poverty” (paupertas), as long as he can enjoy the peaceful glow of his hearth (vv. 5-6).

2. Simple Life and Rural Tranquility

Tibullus’ ideal life is one of simple contentment, free from the demands of wealth. As a matter of fact, he seeks happiness not in material accumulation but in the tranquility that comes with a modest existence. In fact, the image of his hearth “always shining” (v. 6) symbolizes a stable and peaceful domestic life, which is sufficient for his happiness. “I want to live content with little” (v. 25), he declares, and he is satisfied with the basic necessities of life—“a bit of grain” (v. 43) and rest “on a familiar bed” (v. 44). The peaceful landscape he evokes, “ the shade of a tree near a stream of water” (v. 28), symbolizes the harmony between humans and nature, far from the chaos of the political and military world.

3. Rejection of Ambition and War

Tibullus also expresses his aversion to the hardships of travel, which often signify the pursuit of power or status. “I do not wish to be subjected to long journeys” (v. 26), he writes, rejecting the ambition that drives people to seek fame or fortune through war and conquest. Instead, he longs for the simple pleasures of nature, avoiding the oppressive heat of summer under the “shade of a tree” (v. 28) by a stream. Moreover, his refusal of war and its consequences is explicit in his disdain for “war banners and trumpets” (v. 75), which symbolize violence, conflict, and the greed that accompanies war.

4. Enjoyment of Nature and Love

Tibullus’ vision of tranquility extends beyond material simplicity to an intimate connection with nature and love. He delights in the simple joy of “lying down, hearing the fury of the winds” and holding his beloved close (vv. 45-46). This image of love and closeness to nature contrasts sharply with the tension and anxiety that come with wealth and power. Besides, the rain that “gently lulls” him to sleep (v. 46) further underscores the peaceful serenity he finds in the natural world and in his relationships.

5. Disdain for Power and Wealth

In the final part of the elegy, Tibullus makes it clear that he rejects the pursuit of power, wealth, and the violence of war. He proclaims, “In this, I am a good leader and a good soldier; / go away, war banners and trumpets – bring wounds / to the greedy men, and also riches: as for me, content / with my little, I will scorn the rich and hunger” (vv. 75-76). Tibullus’ ideal life is not one of ambition or military conquest, but of inner peace and contentment, symbolized by his modest possessions. Therefore, the choice to distance himself from the quest for wealth and power places him in a position of moral superiority, where he can live in peace, free from the disruptions caused by greed and conflict.

6. Connections with Aristophanes and Theocritus

Tibullus' worldview is part of a broader cultural context that includes Greek authors like Aristophanes and Theocritus, both of whom also explore themes of peace, nature, and the rejection of war and material ambition.

Aristophanes and the Rejection of War

Aristophanes, the great Greek comic playwright, offers a powerful critique of war in his play Peace (421 BCE). The character of Peace herself descends from the heavens in response to an earnest plea to end the war, which had ravaged Athens. Like Tibullus, Aristophanes presents peace not just as a political goal but as an ideal of life free from violence and conflict. The play ends with a celebration of peace, a return to harmony and communal joy. Aristophanes' portrayal of peace echoes Tibullus’ vision, where the avoidance of war and power leads to a more fulfilling, serene existence. Both authors dismiss the harshness of war and violence in favor of a life rooted in love and simplicity.

Theocritus and the Bucolic Life

Theocritus, a Greek poet of the 3rd century BCE, is best known for his Idylls, a collection of pastoral poems that celebrate the simple beauty of rural life. In his works, Theocritus extols the pleasures of pastoral existence, focusing on the contentment found in nature and love. Furthermore, like Tibullus, Theocritus idealizes a life removed from the stresses and competition of urban society. His poetry presents a peaceful world of shepherds and farmers, where happiness comes from modest living and a deep connection with nature. Thus, Theocritus’ vision is very much in line with Tibullus’ desire to live free from the burdens of power and riches.

7. Common Themes in Tibullus, Aristophanes, and Theocritus

What unites these three authors is their shared rejection of wealth, power, and war in favor of a simple, peaceful life. Aristophanes critiques the absurdity of war through his comedy, while Theocritus offers an idyllic vision of rural life, celebrating the joys of nature and love. Tibullus, in his elegy, expresses a similar sentiment: he values peace, love, and the tranquility of nature over material wealth and military glory. All three authors propose an alternative to the chaotic, ambition-driven world around them, one that emphasizes contentment, simplicity, and harmony with the natural world.

Conclusion

Tibullus’ Elegy 1 of Book 1 presents a vision of life that prioritizes simplicity, peace, and contentment over the pursuit of power, wealth, and conflict. His rejection of war and materialism echoes the sentiments of Greek writers like Aristophanes and Theocritus, who also emphasized the importance of peace, nature, and love. Tibullus’ poetry invites us to reflect on the value of a life lived in harmony with the world around us, free from the distractions and tensions of ambition and greed. His work remains a powerful reminder of the beauty and serenity that can be found in simple living, in contrast to the chaos and strife of the wider world.

References

1. Tibullus: Elegies, translated by Peter Green, Penguin Classics, 2005.

2. Theocritus: Idylls, translated by A.D. Godley, Harvard University Press, 1920.

3. Aristophanes: Peace, translated by David Barrett, Oxford University Press, 1964.

4. Fordyce, C. J. Tibullus: A Commentary, Oxford University Press, 1985.

5. Sykes, D. Theocritus: The Poems, Oxford University Press, 2002.

6. Storey, I. C. Aristophanes: Peace, Bloomsbury Academic, 2008.