Taoism and Lao Tzu
I love the idea in the title of my interpretation of Lao Tzu’s Tao Te Ching chapter/verse sixty-five, which says we should “learn to act before something exists.” With both intuitive knowledge and the wisdom of spirit guiding us through eternity, the concept of doing nothing beyond ourselves becomes clear.
It’s like the actions and intentions of the universal spirit are meant to flow through us and letting something decay from the start only makes the outcome worse. The sage’s paradox has always been whether to let things unfold naturally or to guide others toward virtue, allowing them to choose their own true path.
Lao Tzu’s writings were the guiding light of his time, expressing that it’s not enough to live solely in the outer world without appreciating and understanding the purpose of the inner world of spirit.
That everything in nature has its own consciousness, its own resonance or vibration that reacts to stimuli. We are meant to be and act as that stimulus, guided by the eternal spirit that lives as though singing from within us. It’s the song of eternity and we each have an instrument to play.
By following the ways of nature, each of us can discover the path we are meant to walk. Lao Tzu tells us it’s like doing something we’d call premeditated, marked by fully conscious intent and a bit of forethought and planning. Instead of using the knowledge of self-interest in a way that keeps people confused about doing what’s truly right and virtuous that compounds the roots of evil. We should first understand and embody the principle of deep or profound virtue.
What’s interesting is how the ancients who had mastered the Way of Virtue understood that with knowledge alone, it was best not to enlighten people but to keep them in the dark. In another culture knowledge would be equated with the bite of the apple…
For more than five centuries before his life in the sixth century BC, Lao Tzu’s ancestors were revered shamans and spiritual leaders. They used the wisdom of cause and effect to show the dangers of letting ego and misused knowledge cloud people’s understanding of what is truly right and virtuous, warning against following such a path.
Taoism didn’t yet have a name, but the guiding idea of spirit and all things finding their place in nature was already taking root or shape into what it would one day become.
Lao Tzu tells us that what makes people hard to rule is because of their knowledge. Even saying that those who rule the realm with knowledge can spread evil and considered to be prone to thievery of the state.
At almost the same time halfway around the world, Plato in ancient Greece warned us that “It is ignorance, that is the root and stem of all evil”. Contributing to the idea that we should leave our house only when our virtue is intact to show us the way. That knowledge without virtue can only lead to trouble.
This powerful quote by Plato succinctly captures the essential and timeless connection between knowledge and morality, a truth that feels just as relevant today. In its straightforward interpretation, the quote suggests that ignorance is the fundamental cause of all wrongdoing and immorality.
When individuals lack knowledge or understanding, they are more likely to engage in harmful actions or contribute to societal ills. This concept highlights the importance of education, critical thinking, and the pursuit of knowledge coupled with wisdom in fostering a more just and virtuous world.
This perspective became the foundation for how the virtue of Confucius, the nature of Taoism, and the path of Buddhism took root in Eastern philosophy—not as rivals, but as systems that support and complement each other. Lao Tzu’s vision of spreading virtue across the land evolved into what he called the “universal key,” known as Dark Virtue, which extends far and wide until it achieves perfect harmony.
It seems that trying to define the meaning of moral ambiguity without taking into consideration virtue or lack thereof is what gets us into trouble. Moral ambiguity refers to situations where the ethical or moral implications are unclear, often causing confusion or disagreement about what is right or wrong. Usually when self-interest enters the picture. This term typically arises in scenarios where traditional moral guidelines do not offer clear-cut answers, or where there are competing moral perspectives.
Verse 65 – Learning to act before something exists.
As one who is recognized by his peers for his vision and all things ethereal having found where all things meet and reflecting on the common purpose or rhythm of the universe, what can be more important than knowing when to act before something exists?
Knowing when to proceed and when to wait letting patience be your guide. It’s easy to rule when it’s peaceful. `It’s easy to plan before something arrives.
It’s easy to break when its fragile and as we have learned, easy to disperse when its small. Be the one who prepares the master plan.
But know to act is to fail and to control is to lose. The sage therefore doesn’t act he thus does not lose. Living in the paradox that life brings forth to challenge him each day ultimately simply the reminder of why he is here.
Does not the sage seek what no one else looks for turning to what others pass by? To remind others that everything must simply run its course. That when the time is right it arrives and that the truth of all things is in doing what comes natural. The sage therefore knows to simply act naturally before something exists.
65. 第 节 预防不测
作为一个因他的远见和对世间万物的认知而被同行认可的人，他已经发现了万物在何处汇合，揭
示了宇宙的共同目标和节律。又有什么比在事情发生前知道如何应对更为重要的？
让耐心作指导，知道何时行动和何时等候。确定何时平安容易，事情到来前预先作准备容易，当东西脆弱时打破它也容易，正如我们所知，细微之物容易传播。但是，作重大决策不是一件容易的事情。
须知道，行动即失败，控制即失去。因此，圣人无动无为，也没有损失。悖缪的生活充满了挑战，这就提醒我们为什么圣人在这里。
圣人不是寻找没有人寻找的东西吗？圣人不是专心于他人忽视的东西吗？要提醒大家，万物都必须从始至终。时候到了，它自然会来。万物之真理就是遵循自然规律办事。因此，圣人知道在事情发生之前如何应对。
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