Taoism and Lao Tzu
Popular culture often creates a sameness that lumps us all together, making it easy to lose sight of the heritage that shapes our families and those with similar experiences. This can inspire what we call a living tradition and a conscious link to our origins—something far too valuable to let slip away. In recent years, much has changed in how we view history and, more importantly, our connection to it.
Learning our genealogy that tells us about our family history becomes important. Linking to spirit also speaks to our past and future as well.
We’ve been closing the gap between what for centuries was considered the unknown and what science now explains through quantum mechanics and physics. It feels like every day brings a new discovery that seems to confirm our ancient ancestors were right all along.
The role of the storyteller has often been to rediscover and share the true meaning behind the teachings and symbols of the past, emphasizing the importance of keeping our stories alive. What was once accepted as an article of faith is now seen as routine, consciously learned, and brought back to life—or better yet, revived in our minds as memories.
It becomes our asking “Why is this important today”. With our task to keep alive the remembrance of the greatness of spirit and telling the story of Lao Tzu. It is said that his Tao Te Ching is the second most published book in the world after the Bible.
Put yourself in the shoes of Lao Tzu in the sixth century B.C. more than twenty-five hundred years ago and now more than two-thirds through of what would become the Tao Te Ching.
Writing that became so important that it would be buried in tombs of emperors and kings for centuries to guide their way into eternity.
He wrote out of frustration because those who were in control knew better than to proceed in a certain way, failed to heed good advice and usually lost their place in history because of it.
In chapter/verse sixty-six of the Tao Te Ching, Lao Tzu talks about the roles of rivers and the sage, using simple analogies so anyone could understand. He likens the sea’s ability to govern a hundred rivers to its mastery of staying low, which gives it control. It’s as if he wrote with the weight of history in his pen.
If a sage wants to rise above others, he should speak and act as if he were below or behind them. This way, when he is in a higher position, people won’t see him as overbearing.
The world gladly pushes the sage forward because he offers no resistance, and they enjoy praising him because he avoids conflict. As a result, no one is able to oppose him.
Over the centuries, there hasn’t been much commentary on this chapter, likely because it’s pretty straightforward. The sage respects his role, and though he may be seen as above others, he knows not to contend with them as others learn to keep their place as well.
Before we go on with Verse number 66 of 85, it’s worth noting that the title of the book we’re adding commentary to—Lao Tzu’s Tao Te Ching—is my own version, titled “Thoughts on Becoming a Sage: The Guidebook to Leading a Virtuous Life”. It’s important to note that Lao Tzu wrote the Tao Te Ching in the sixth century BC, while I wrote mine in May and June of 2000 and published it in China in 2006.
Verse 66 – Reaching perfect harmony
In the middle of all lies perfect harmony. When you go to extremes you lose the natural balance found in all things.
It is for this reason that knowledge is frowned upon for those who have not found their way. Knowledge in the hands of a person not grounded in the way of virtue is lost to the vagaries of the moment.
Knowledge leads to deception and deception to definitions of right and wrong that are self-serving and can become secretive and divisive.
Those who remain unconcerned about knowledge look to heaven and harmony with the world around them. Once in harmony with heaven, they learn to only do that which requires no effort.
Once you see that everything you need to know already lies, or exists, within yourself you can begin to understand that the lack of knowledge spreads virtue. It is by governing himself, cultivating the virtue he shares with heaven, that the sage’s place in the scheme of things becomes clear.
The sage becomes so deep that he cannot be reached and is always found to be doing the opposite of others. He goes so far as to reach perfect harmony, an image mirroring the Tao.
66. 达到完美的和谐
完美的和谐存在于万物之中。当你走向极端时，你就失去了万物之中的自然平衡。基于这个原
因，知识不喜欢那些还没有找到道的人。一个人手中的知识如果不为道德服
务，这个人的知识就会在异想天开的片刻之中失去。
知识可以导致欺骗，欺骗可以导致不明是非，自欺欺人。
那些知识贫乏的人依赖上天与和谐。一旦与上天达成和谐，他们就学习无为而行。当万事具备时，你就开始明白，即使没有知识也可以传播大德。正是通过约束自己，修炼与上天共享的大德，圣人在万物之中的地位就清楚明了。
圣人变得高深莫测，总是爱做与众不同之事。他已经进入了完美和谐的境界，成为了道的形象代表。
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