Money

Freedom begins by reducing dependence

Money is not the foundation of civilization.

It’s the receipt.

We spend our lives chasing numbers on a screen. GDP, stock markets, billionaires, inflation, currencies. We act as if money is the bedrock everything else stands on.

It’s not.

Food is.

Without food, there are no people. No workers, no soldiers, no consumers, no billionaires. Hunger has always been humanity’s first enemy, and every civilization was built around solving that one problem.

But there’s a truth hiding underneath it.

You can’t secure food without energy.

For tens of thousands of years, that energy came from human muscle, animals, rivers and wind. Then we found coal, oil and gas, and suddenly one machine could replace hundreds of people. Fossil fuels didn’t invent energy. They concentrated it. They turned power into something that could be owned, extracted and sold.

That’s when the game changed.

Whoever controls energy controls transport. Whoever controls transport controls food. Whoever controls food controls hunger. And whoever controls hunger controls nations. First it’s a national interest. Then a security interest. Then a reason to send an army.

That’s the real ledger. Everything else is cover. Democracy, freedom, human rights, security. Different century, same script, and the resource underneath it rarely changes. Energy-rich regions have a long history of becoming “unstable” right when a great power needs what’s under their ground. That’s not coincidence. That’s the pattern of intent.

The cruelest part is that even those of us who reject that history still run on its infrastructure. I oppose exploitation, yet I fill my tank and charge my phone. I criticize empire, yet I use electricity flowing through grids built on centuries of extraction. I condemn colonialism while still benefiting from resources mined thousands of kilometers away. None of us stand outside the machine, no matter how loudly we object to it.

Since I can’t opt out of the system, the next best thing is shrinking how much of my life it gets to run. That’s the actual reason I became a minimalist, not the aesthetic.

People think minimalism is white walls and linen shirts and empty apartments.

It’s not. It’s about dependence.

Every unnecessary possession draws on that same energy chain. Every gadget needs electricity. Every trend needs a factory, a cargo ship and something pulled out of the ground to make it. The more you need, the more someone else gets to set the terms of your life.

Freedom isn’t earning enough to consume without limit. Freedom is needing so little that scarcity loses its grip on you.

Markets are built to sell people infinite desires, because a person who always wants more is a person who can always be sold something. Minimalism breaks that loop. It won’t dismantle any empire by itself, but it quietly stops feeding it.

Own less. Need less. Depend less.

Because in a world where power runs on energy, the simplest resistance is deciding how much of it you hand over.

Teekay

ac unit

The end of outside

The greatest tragedy of global warming is not that the planet is getting hotter.

It’s that humanity is slowly abandoning the outdoors.

We’re sleepwalking into an indoor civilization where the sun becomes something we look at through glass, fresh air is replaced by recycled air, and daily life happens inside sealed boxes connected by roads built for machines instead of people.

We call this adaptation.

I call it surrender.

For most of human history, we survived heat and cold without turning the atmosphere into an appliance. Homes had thick walls and were oriented for natural cooling and heating. Streets were narrow and shaded. Courtyards created airflow. Trees cooled entire neighborhoods.

In the Sonoran desert, on the Arabian peninsula, across the Arctic circle, people lived for thousands of years in the harshest climates on earth, not by avoiding them but by designing for them. Architecture responded to climate because it had to.

Then something changed. Construction stopped answering to climate and started answering to speed and margin. Cheap materials, fast timelines, glass towers that look identical from Dubai to Shanghai to New York City.

This happens under different economic systems in different ways, but under capitalism specifically, the incentive is sharpest and the scale is biggest. We paved cities with concrete, cut down trees, covered skylines with heat trapping glass, and filled streets with cars that turn neighborhoods into furnaces.

Instead of questioning the design, we invented a product to survive it. Every summer gets hotter. Every building gets another compressor. Every apartment becomes another sealed container.

The machine that promises relief quietly becomes part of the world that made relief necessary.

That machine is air conditioning, and naming it here isn’t a knock against it. In 1936, before home AC existed anywhere in the US, a heat wave killed close to five thousand people across the country, most of them in homes with no insulation, no shade, no relief.

That death toll wasn’t inevitable and it wasn’t just bad luck. It happened in the middle of the Dust Bowl, and the Dust Bowl was manufactured. Farmers had stripped the deep rooted native prairie grass, the kind that held moisture and cooled the ground through the plants themselves, and replaced it with shallow rooted wheat grown for profit.

When the drought came, there was nothing left to hold the land together and nothing left to cool it. Indigenous communities had farmed those same plains for centuries without triggering that collapse. The 1936 death toll wasn’t proof that hot places are hostile to humans. It was proof of what happens when land and housing get built for yield instead of for the climate they sit in.

AC didn’t create that problem. It arrived as a patch for a problem that profit driven land use and profit driven construction had manufactured, and it’s remained a patch ever since, papering over bad design instead of fixing it.

That’s the honest version of the argument. Not that AC invented the crisis, but that we reached for the machine instead of reaching for the wall thickness, the window placement, the shade, the airflow that would have made the machine unnecessary in the first place.

Spend time in many hot, humid cities today and you notice something unsettling. The day disappears. Life retreats to dawn and returns after sunset.

Office workers leave an air conditioned apartment, enter an elevator, board an air conditioned train, spend nine hours in an air conditioned office or mall, and return home after dark. Entire days pass without sunlight touching their skin.

Not because they hate nature. Because the city has made nature hostile.

Outside is heat that exhausts you within minutes. Humidity that clings to your lungs. Mosquitoes thriving in a warming climate, carrying diseases that turn an open window into a calculation of risk. Pollution hanging over traffic. The safest option becomes staying inside.

Home stops being shelter. It becomes life support.

The cost is much larger than vitamin D deficiency, though that’s where it starts. Less sun on skin means less vitamin D produced, and vitamin D deficiency is tied to low energy, low mood, and a weaker immune system, which is why people who spend their days sealed away from sunlight tend to get sick more often, not less.

Our bodies evolved with morning light, changing temperatures, wind on our skin, fresh moving air. Circadian rhythms sync to dawn, not to LED panels, and when that sync breaks down, sleep breaks down with it, and disrupted sleep drags hormonal cycles, mood, and energy down with it.

Recycled indoor air adds another layer on top. Research on indoor air quality has linked poor ventilation and recirculated air to worse asthma symptoms and higher rates of respiratory illness, especially in buildings that trade fresh air exchange for sealed, climate controlled comfort.

Even our eyeballs are stretching out of shape. Children who spend most of their days indoors under artificial light are developing myopia at rates that have doubled in some countries in a generation, while the ones who spend two hours a day outdoors are far less likely to need glasses at all.

There’s a crueler twist hiding underneath all of it. Studies comparing people who live in constantly air conditioned spaces to people who live with natural ventilation find that the AC group’s bodies lose the ability to handle heat at all, weaker sweat response, less tolerance, more discomfort at the same temperature a naturally ventilated body handles with ease.

The machine doesn’t just fail to fix our relationship with heat, it erodes our own built in defenses against it, so we need the machine more, not less, the longer we rely on it.

And a life spent moving between sealed rooms is a life spent sitting down. Outdoor space invites movement in a way four walls never will, and the sedentary indoor hours we’ve traded for it are independently linked to weight gain and rising obesity, on top of anything diet explains.

Sleep, mood, hormonal cycles, the air in our lungs, the shape of our eyeballs, our own tolerance for the climate we live in, our own bodies at rest, all bent out of shape by a relationship with the natural world that modern urban life steadily erases.

We’ve normalized breathing recycled air more often than fresh air. That should horrify us.

The cruelest part is the loop that follows. The hotter cities become, the more air conditioners we install. The more compressors run, the more waste heat gets dumped straight back into the streets.

Research on Phoenix Arizona has found that AC waste heat alone pushes nighttime outdoor temperatures up by more than one degree Celsius, right when the heat should be breaking. Elsewhere, modeling done on a city like Paris found that if every building ran AC to hold a comfortable indoor temperature, the waste heat could raise the temperature by up to three and a half degrees Celsius.

The same mechanism behind the Dust Bowl I mentioned earlier is still running quietly in American suburbs today. Grass and trees cool the air through evapotranspiration, water moving up through roots and out through leaves. Strip that away for pavement and clean-cut lawns and you lose all the moisture. The ground stops cooling itself the way it used to, so the heat just builds and kills the remaining grass.

Singapore has more air conditioners per capita than anywhere else in Southeast Asia, and it has also spent years planting rooftop gardens, vertical greenery, and tree canopy to bring outdoor temperatures down.

The greenery helps, but the heat from all those compressors doesn’t disappear just because there are more trees to stand under. As long as the AC stays, the waste heat stays with it. Greening a city while leaving mechanical cooling untouched isn’t the answer, it’s proof that the answer has to include using less of the machine, not just planting around it.

This is capitalism distilled into a single object.

Create the crisis. Sell the adaptation. Repeat.

The future should not be millions of homes humming behind permanently closed windows.

It should be cities dense with trees instead of parking lots. Buildings designed for cross ventilation, thermal mass, and passive solar heating and cooling instead of sealed glass that needs a machine to survive its own design. Public spaces that invite people outdoors instead of shopping malls that replace them. Fewer cars. Less concrete. More shade. More wind. More life.

We don’t need to get better at hiding from the climate. We need to build a world where hiding is no longer necessary, and stop mistaking climate control for control over the climate.

Global warming is not only melting glaciers. It’s melting the very idea of outside. If we accept air conditioned isolation as the endpoint of civilization, we’ve accepted far more than a hotter planet.

We’ve accepted the disappearance of human life beneath the open sky.

Teekay

ham sandwich in a baguette

Every Wildfire Begins with a Sandwich

France braces for 5th heat wave since June.

France has barely extinguished one of its largest wildfires in decades. An area roughly the size of Hong Kong has burned, and we’re only halfway through the summer. But another heatwave is already here.

People ask how this keeps happening.

I think we’re asking the wrong question.

Every wildfire begins with a sandwich.

Not because a ham sandwich can physically ignite a forest, but because it represents the countless ordinary decisions that build the world in which forests burn.

The sandwich.

The cigarette.

The dairy ice cream we hand to our children without a second thought.

The Shein order arriving tomorrow.

The new backpack and notebooks bought every September even though last year’s are still perfectly usable.

Each decision appears harmless. Each is too small to matter. That is exactly how systems survive. It’s recreated every morning when we choose convenience over necessity, novelty over sufficiency, habit over reflection.

Every purchase is a vote. Not because one purchase changes the world overnight, but because billions of purchases, repeated every day, determine which industries grow, which disappear, and what kind of civilization we continue to finance.

One Amazon order won’t send a billionaire and his friends into space. One dairy ice cream won’t destroy a forest. One unnecessary notebook won’t fill a landfill.

But none of those things happens only once. They happen millions of times, every single day. Eventually those “insignificant” decisions become greenhouse gases, deforestation, polluted rivers, shrinking biodiversity, exhausted soils, expanding infrastructure and ecosystems pushed beyond their limits.

Then comes the heat. Then the drought. Then the spark.

And suddenly everyone becomes an environmentalist.

Hundreds of volunteers leave their homes to protect forests from the flames. They carry water, clear vegetation, do everything they can to stop the fire from reaching nearby villages. Most people see humanity at its finest.

I see humanity desperately trying to repair yesterday while continuing to finance it this morning.

The same people who volunteer their time and energy to protect the forest are then handed tables full of ham and butter sandwiches, soft drinks, sometimes cigarettes.

Volunteering is great. These people are giving their time to protect their homes, their communities, the forest around them. That matters. What bothers me is how easily we separate the emergency from everything that preceded it. We celebrate the person who runs toward the flames while treating the quieter forms of prevention as optional, eccentric, even ridiculous.

Refusing unnecessary consumption isn’t celebrated.

Reusing old supplies isn’t celebrated.

Eating less meat and dairy isn’t celebrated.

Living with less isn’t celebrated.

Those choices rarely earn applause because they happen long before the crisis, when there is no fire to fight and nobody watching. Yet they may matter far more than the dramatic moments that make the evening news.

We have confused loving the way nature makes us feel with caring about nature itself.

We hike through forests while eating products that contribute to the destruction of ecosystems. We photograph mountains while wrapped in disposable consumption. We defend a burning forest while continuing to finance the industries that place increasing pressure on forests around the world. We rush to fight the fire while throwing fuel onto it for the rest of the year. Economic fuel. Cultural fuel. Political fuel.

None of this means every choice weighs the same. A handful of industries and a handful of governments make decisions that outweigh what any individual could do in a lifetime, and no amount of reused notebooks cancels out a pipeline. But that asymmetry is not an excuse. It’s the reason our purchases are also our politics. Every dollar we hand to an industry is a small vote for its continued expansion, and the industries we’re describing don’t grow without millions of us feeding them first.

People often ask who is responsible for ecological collapse. The government? Corporations? Consumers? The uncomfortable answer is that there isn’t a single culprit. There is a chain, a chain in which every link seems too small to matter until the whole thing snaps.

That’s the butterfly effect.

A civilization is not destroyed by one catastrophic decision. It’ss destroyed by millions of ordinary ones.

And every wildfire begins with a sandwich.

Food for thought.

Teekay

Take back the night

Maybe your sleep isn’t broken, maybe your schedule is

The middle sleep vs capitalism

I’ve always felt there was something strange about the way we talk about sleep.

We speak about it as if it should be clean, obedient and uninterrupted.

You go to bed.

You disappear for 8 hours.

You wake up.

You function.

Then you do it all over again the next night.

And when the body does anything else, we treat it like a problem.

Wake up at 2 AM?

Problem.

Lie there thinking?

Problem.

Feel awake for a while, then tired again?

Problem.

Everything becomes a disorder the moment it fails to fit the schedule.

But I’m no longer convinced the schedule is neutral.

I’m not even convinced it’s natural.

Because I’ve lived another kind of sleep.

Not every night. Not perfectly. Not as some routine I’m trying to sell.

But enough to know there is something real there.

I sleep for 4 or 5 hours.

Then I wake up.

Not violently. Not in panic. Not because an alarm ripped me out of my body.

I just wake up.

The world is silent.

Everyone else is asleep.

The air feels different.

My mind feels different.

I pray, then sit in that strange state between sleep and waking, between night and morning, between the body resting and the soul speaking.

And then something opens.

Ideas arrive.

Problems untangle.

Sentences appear.

Things I couldn’t solve during the day suddenly become obvious.

No noise. No demand. No performance. No one needing anything from me.

Just me, the night and whatever rises when the mind is finally left alone.

That’s when I write some of my best work.

The over-controlled mind of the day goes quiet. The part of me that’s always responding, planning, defending, explaining and calculating finally steps aside.

And something deeper speaks.

Then, after a while, my body gets tired again.

So I go back to sleep.

Another few hours.

And somehow, the whole thing feels natural.

Maybe ancient.

Not broken.

Not disordered.

Not like insomnia.

Just ancient.

As if my body remembers something the modern world has tried to erase.

Maybe sleep was never meant to be one single block for everyone.

Maybe the middle of the night wasn’t always an issue to be addressed.

Maybe waking after a few hours wasn’t always something to fear.

Maybe there was a time when the night had two doors: one for rest, one for reflection, then rest again.

Historians have written about segmented sleep, especially in preindustrial Europe. People spoke of a first sleep and a second sleep. Between the two, they might pray, think, talk, make love, tend to small things or simply exist in the dark without immediately diagnosing themselves.

That detail matters.

Because today, when someone wakes in the middle of the night, they don’t usually ask, “What is this moment giving me?”

They ask, “What’s wrong with me?”

That tells us something.

Not only about sleep.

About the society around sleep.

Because modern life doesn’t tolerate rhythms it can’t use.

It sees darkness and calls it wasted time, hence the horrendous daylight saving invention.

It sees silence and tries to fill it.

It sees the body refusing to behave like a machine and immediately asks which product, pill, app, supplement or routine can force it back into obedience.

This is where sleep becomes political.

Sleep itself is natural.

The modern sleep schedule isn’t.

It belongs to work.

To school.

To office hours.

To alarms.

To productivity culture.

To the economic need to make bodies predictable.

Capitalism colonized our sleep.

It took something ancient, intimate and mysterious, then forced it into a format that serves production.

One block.

One alarm.

One workday.

Repeat.

And because we live in a performance-driven society, even rest has to justify itself.

We don’t sleep because the body is sacred.

We sleep so we can function and be productive.

We don’t rest because life is more than work.

We rest so we can return to work less damaged.

Even sleep has been made useful.

Recovery.

Optimization.

Output.

Efficiency.

A better brain.

A better body.

That’s the real sickness.

Not simply lack of sleep.

Not simply insomnia.

A society that can only respect sleep when sleep serves production is very sick.

Nature doesn’t work like that.

Summer is not winter.

December is not June.

The year breathes.

Days stretch and shrink.

Nights lengthen and shorten.

Trees lose their leaves.

Animals slow down.

Light changes.

Energy changes.

Everything adapts except us.

We expect the same output in winter as in summer.

Same wake-up time.

Same productivity.

Same pressure.

Same artificial brightness.

As if the body should be indifferent to the sun.

As if a dark winter morning and a bright summer morning ask the same thing from us.

They don’t.

Winter asks for slowness.

Modern economic life asks for output.

Winter gives us longer nights.

We turn on the lights and carry on.

Then when people collapse, we call it fatigue, burnout, low motivation, seasonal depression or poor sleep hygiene.

Sometimes those words describe something real.

But they can also hide something.

Many people are not failing at rest.

They’re being forced to live against it.

Their rhythm isn’t broken by nature.

It’s broken by a dying society that still demands performance from exhausted bodies.

That’s why I don’t trust most conversations about sleep.

They talk about blue light, magnesium, melatonin, sleep trackers, cold rooms and perfect pillows.

Fine.

Some of that can help.

But they rarely talk about capitalism and all it entails.

Stress.

Work.

Poverty.

Grief.

Debt.

Noise.

Fear.

The nervous system living under constant pressure.

They rarely admit that many people are tired because their lives are built against the body.

Instead, they sell us solutions to problems the system created, the system being capitalism.

You’re stressed, so they sell you sleep content.

You’re overworked, so they sell you recovery hacks.

You’re anxious, so they sell you supplements.

You’re disconnected from nature, so they sell you artificial routines.

You’re exhausted by capitalism, so they sell you wellness.

And the simplest truth is ignored.

Maybe people need less stress.

More time.

More silence.

More prayer.

Work that doesn’t swallow their life.

Enough space to do things that make them happy before their body collapses at night.

Maybe people don’t need to become better machines.

Maybe they need to stop being treated like machines at all.

Science can tell us many useful things about sleep, but it becomes dangerous when it forgets that humans are not only organisms in a lab.

A sleep study can measure the brain.

It can’t fully measure what the night means to a person.

It can’t measure the feeling of waking naturally after 4 or 5 hours, praying in the dark, writing from a place you can’t access during the day, then returning to sleep as if you had visited some hidden room inside yourself.

That room matters.

That middle space matters.

The world has become so loud that we’ve forgotten what the mind does when it’s not being interrupted.

During the day, thought is constantly attacked.

Messages.

Screens.

Tasks.

People.

Plans.

Bills.

Responsibilities.

Even when we’re alone, we’re rarely alone.

But the middle of the night is different.

It gives the mind a privacy the day can’t offer.

Maybe that’s why creativity often lives near sleep, near dreams, near the strange border where the rational mind loosens and something deeper comes forward.

The edge of sleep is not empty.

It’s fertile.

Not always useful in the capitalist sense.

But sometimes revealing.

And that is not the same thing.

That’s why I refuse to see every night waking as a problem.

Sometimes it’s stress, illness or pain.

Sometimes it’s too much worry, too much light or too much life pressing on the chest.

But sometimes, it’s something else.

Sometimes the body wakes because it has entered the second chamber of the night.

The chamber where the ego is quieter.

Where ideas come without being chased.

Then sleep returns.

Not as defeat.

As completion.

First sleep.

A waking.

Second sleep.

A rhythm, a conversation between the body, the soul and the dark.

Maybe that’s what we’ve lost.

The true meaning of sleep.

We reduced it to recovery.

Made it serve productivity.

Turned it into another thing to optimize, track and monetize.

We forgot that sleep is also surrender.

Also mystery.

A borderland.

One of the last places where the body refuses complete control.

That might be why modern life is so obsessed with managing it.

Because sleep reminds us that we’re not machines and never will be.

No matter how many alarms we set.

No matter how many apps we download.

No matter how many experts explain our cycles.

At some point, the body asks to return to the dark.

And maybe, if we stop being afraid of every interruption, we might discover that the night wasn’t only made for unconsciousness.

Maybe part of it was made for meeting ourselves without the noise of the world.

The most human sleep was never a straight line.

It was a tide.

The middle of the night was never the enemy.

The enemy is a society that turned even rest into a performance.

Resist capitalism, take back your sleep.

Thanks for reading.

Tee.

Minimalism Across Cultures and Religions

Simplicity unites.

Minimalism didn’t begin with Netflix documentaries, Scandinavian furniture or YouTube creators.

Humanity has been rediscovering the same idea for thousands of years.

I’ve noticed a genuine interest from my readers in the “HOWs” of minimalism, but how about the “WHYs” and the “WHEREs” ?

Well, that’s what we’re here for today. What you’re about to read will bring things full circle.

After reading and writing about minimalism for 5+ years, I realized that this philosophy is nothing new. In fact, throughout history, most cultures and religions have emphasized the importance of living a simple and minimalist life.

  • Minimalism in ancient European Civilizations

In ancient Greece, Socrates famously espoused the idea that “the secret of happiness is not found in seeking more, but in developing the capacity to enjoy less.

Socrates believed that living a simple life was key to achieving contentment and stressed the importance of focusing on the essentials. His philosophy also focused on avoiding excess and materialism.

Similarly, in ancient Rome, Seneca wrote extensively about the virtues of minimalism.

In fact, Seneca believed that focusing on the basics and refraining from excess granted human beings a sure sense of inner peace and tranquility, and he couldn’t be more right.

Not only that, Seneca also emphasized the importance of mindfulness, advocating for individuals to live in the present moment and appreciate the simple pleasures in life.

  • Minimalism in Eastern religions

The concept of minimalism is central to many teachings in Buddhism and Hinduism.

In fact, Buddhism teaches that “desire is the root of all suffering” and that inner peace can only be achieved by letting go of our attachment to material possessions.

Indeed, the Buddha himself renounced his belongings and lived as a monk, teaching his followers to let go of desires and attachments in order to achieve enlightenment.

The Buddhist practice of meditation is the perfect illustration of that. While Seneca didn’t insist on one particular practice to promote mindfulness and presence, his ideas perfectly match Buddhist philosophy on this point.

Similarly, in Hinduism, the concept of “Sannyasa” or “renunciation”, is a central theme.

Sannyasa involves renouncing material possessions and living simply and in pursuit of spiritual enlightenment.

But Sannyasa isn’t the only Hindu concept that highlights a certain form of minimalism.

“Aparigraha” or “non-possessiveness” also points up the importance of avoiding excess and materialism in favor of simplicity and contentment, which ultimately shows that minimalism is nothing new, and that it took center stage in century long beliefs and religious practices in the East as much as in the West.

  • Minimalism in Monotheistic religions

In Judaism, the concept of “Tzedakah” or charity, is an essential part of the religion.

Tzedakah involves giving to those in need and promoting social justice.

By giving to others, we learn to reduce our attachment to stuff. Not only that, giving means we learn to prioritize the needs of others over our own desires.

The world needs more of this practice.

How about in Christianity?

Well, one of Jesus’ (AS) most famous teachings says “it is easier for a camel to go through the eye of a needle than for someone who is rich to enter the kingdom of God.”

This idea highlights the importance of avoiding excess and materialism, and promotes selflessness and spiritual values.

Last but certainly not least, Islam.

Prophet Muhammad (PBUH) lived a humble and simple life. He owned the bare minimum, despite his influence, status and the wealth of his wife hazrat Khadija (RA).

Many of Prophet Muhammad’s (PUBH) teachings revolved around the above-mentioned values of charity, avoiding excess and emphasizing spiritual and ethical values over material possessions.

Case in point, the Islamic concept of “Zakat” involves giving a fixed and predetermined percentage of one’s wealth (once a year) to the less fortunate, promoting empathy and compassion for others.

The universality of minimalism is evident in its presence across different cultures and regions worldwide, and there’s more !

  • Minimalism in ancient South American culture

Often forgotten when talking about minimalism and anti-consumerism, South American cultures and civilizations had some equally impressive values to the ones mentioned above.

“When the rivers are all dried up, and the trees cut down, man will then realise that he will not be able to eat money.” Native American proverb

For instance, if you look at the Inca civilization (present-day Peru, 13th to 16th century), living simply and in harmony with nature was paramount.

The Incas prioritized the concept of “Ayni,” which involved the reciprocal exchange of goods and services among members of the community, encouraging mutual aid and support.

Similarly, the Maya civilization (present-day Mexico and Central America, 2000 BC to the 16th century) practiced a simple and sustainable way of life as well.

The Maya were famous for their beliefs in the conservation of natural resources and living in harmony with the surrounding nature.

This was reflected in their agricultural practices, namely terrace farming and irrigation systems, which were brilliantly designed to maximize efficiency and minimize waste.

Quite the opposite of what we do today.

While the Incas and the Mayas are quite well-known, there’s another lesser-known civilization in the Nazca civilization.

Nazcas lived in a desert region (in modern day Peru) and relied on sustainable practices to survive.

For instance, they built underground aqueducts and water management systems to make sure they survived in their harsh environment.

The Nazcas also produced simple but elegant pottery, textiles, and other crafts, demonstrating their appreciation for the beauty in simplicity.

Nazca pottery by Teekay RM
Nazca, painted pottery (© Trustees of the British Museum)
  • Minimalism in ancient Asia

Last but not least, Asian ancient cultures also provide numerous examples of minimalism and simplicity being valued and practiced way back.

For instance, in ancient China, one of the oldest civilizations in the world, Taoism highlights the importance of living a simple and natural life, in harmony with the flow of the universe this time.

This is commonly known as the concept of “Wu Wei.”

“He who knows he has enough is rich.” Lao Tzu

But besides ancient China and India (through Buddhism and Hinduism), another gigantic civilization from the East has its own form of minimalism: Japan.

Indeed, the Japanese aesthetic of “wabi-sabi” is a great example of minimalism and simplicity.

Wabi-sabi celebrates the beauty of imperfection and transience, emphasizing the importance of finding joy and contentment in the simple things in life.

  • Final word

What has been will be again, what has been done will be done again; there is nothing new under the sun.

That’s what fascinates me most about minimalism.

Across continents, religions and civilizations, people repeatedly arrived at the same conclusion, that a meaningful life is rarely built on excess. Time and again, humanity discovered that simplicity, generosity and moderation lead to a greater sense of peace and contentment.

Minimalism isn’t a Western trend or a passing lifestyle. It’s one of humanity’s oldest ideas.

Perhaps that’s because our deepest needs have never really changed.

We all seek purpose, inner peace and a sense of belonging. Throughout history, countless people found that owning less often helped them appreciate more.

I hope minimalism helps you live a life that is not only simpler, but also more ethical, more intentional and more fulfilling.

Thanks for reading.

Teekay.

Minimalism: removing things that remove you from your life

From owning 51 pairs of shoes to less than 40 overall clothing items, how did I get here?

I could write a whole book about the many benefits of minimalism.

I talk a lot about minimalism and mindfulness on my podcast.

I truly and wholeheartedly believe this lifestyle can spark a change in the world, help people feel happier, lighter, achieve financial stability, work less and live more.

There are no good arguments against minimalism, just like there are none against veganism, but that’s another story.

That said, lately I’ve been exploring a different terminology. I felt as though the term “minimalism” wasn’t impactful enough.

Hear me out.

Most of us think we know what minimalism is, or what it entails. We don’t, not really.

The word “minimalism” is somewhat self-explanatory, which, IMHO, doesn’t do it justice.

This really got me thinking, so I decided to come up (or explain further) my own work-in-progress minimalism, which is a bit extreme, so I call it mindful essentialism, or just essentialism.

Why “essentialism” you ask? Simple: because I own the bare minimum, or rather, essentials only, no extras.

As an essentialist, one of the main focuses of my lifestyle is protecting the environment.

Consuming less leads to cutting down waste and living with a smaller ecological footprint. Simple.

I obviously still own and need some stuff, but the things I own and buy (when need be) are 100% environmentally friendly, and absolutely necessary. I also live frugally, and try to repair and repurpose all my belongings.

I’ve talked about this time and again on my podcast, but consuming less helps reduce the harmful impact of mindless consumerism on our planet. This makes essentialism a pro-environment and anti-consumption mindset and philosophy above everything else.

From shopping second hand and eco-friendly to investing in quality products (that last longer), my new shopping habits (close to nonexistent nowadays) help me reduce my carbon footprint significantly.

For instance, mindful shopping and making sure I don’t bring any unnecessary things into my life is the first thing on my mind when I’m out looking shopping;

Having the preservation of the planet in mind, essentialists like myself usually follow a vegan lifestyle as the two philosophies go hand in hand.

My other focus as an essentialist is to experience the world without getting tied down to a permanent place and financial burdens.

Instead of embracing materialism, I believe creating memories of my experiences is one of the two most important aspects of my life, the other one being giving (time and money) to charity and NPOs.

  • Travel-wise

As a lifelong traveler, I’ve always had trouble finding the right amount of things to pack up, so I always ended packing way more than I needed.

Since embracing this philosophy, I’ve noticed how traveling with fewer distractions allowed me to be more present and get the best out of each and every experience. It’s the little things, right?

For some nomadic minimalists, this lifestyle is just a practical way of moving around. For me, it’s challengingly fun to experience how little I (and now WE) can live with.

  • The mindful part of essentialism

As an essentialist, peace of mind is an integral part of why I chose this life.

Owning fewer things automatically reduced mental clutter for me, which is the number one cause of stress and anxiety for most people.

Owning less also reduces distractions and gives me the ability to focus on self-reflection (hence this post), self-love and personal development (once again, hence this post).

As a mindful essentialist, owning less possessions and being more present in the moment with my thoughts, my loved ones, my feelings and emotions has increased my quality of life in a significant manner. It’s made my life more meaningful and fulfilling.

Now, I’m not there yet, and I will keep working on shaping a better version of myself, pursuing excellence (a religious principle in my case) and adding value to other people’s lives.

I started my essentialist journey to escape the suffocation of stressful and expensive lifestyles, but I ended up finding a whole different facet of myself, a more relaxed and positive one.

In short:

Cutting down on “stuff” helped me become more mindful about self-care and my core values as well.

Essentialism has become a powerful tool in my journey of developing a better me. It’s helped me become more thoughtful as well.

Thank you for stopping by!

Here’s a short list of my favorite minimalists:

  • Leo Babauta from Zen Habits 
  • The minimalists
  • Sorelle Amore
  • Colin Write
  • Youheum from Heal your Living (personal fave)
  • and of course Matt D’Avella