#65 Enlightening, Strategizing, and Prevailing
Tao Te Ching, Chapter 65: Discover Lao Tzu’s insights on navigating social and political uncertainties and how his timeless wisdom can guide us through difficult times.
Welcome back to The Wisdom of Lao Tzu.
This week, we explore Chapter 65 of the Tao Te Ching, where Lao Tzu contrasts governing with excessive knowledge and governing with simplicity.
This chapter is often misunderstood, with some interpreting Lao Tzu's words as an endorsement of political manipulation.
Let’s uncover some mysteries here.
**65**
古之善為道者，非以明民，將以愚之。
民之難治，以其治多。
故以智治國，國之賊；
不以智治國，國之福。
知此兩者亦稽式。
常知稽式，是謂玄德。
玄德深矣，遠矣，與物反矣，然後乃至大順。
Border-crossing: English translations
#1 Lin Yutang’s version
The ancients who knew how to follow the Tao
Aimed not to enlighten the people,
But to keep them ignorant.
The reason it is difficult for the people to live in peace
Is because of too much knowledge.
Those who seek to rule a country by knowledge
Are the nation’s curse.
Those who seek not to rule a country by knowledge
Are the nation’s blessing.
Those who know these two (principles)
Also know the ancient standard,
And to know always the ancient standard
Is called the Mystic Virtue.
When the Mystic Virtue becomes clear, far-reaching,
And things revert back (to their source),
Then and then only emerges the Grand Harmony.
#2 Edmund Ryden’s version
Of old, those who fared by the Way
Did not use her to enlighten the people, rather to fool them.
Difficulty in governing people comes from their knowing too much.
Therefore,
To know the state by knowing is to take a knife to the state.
To know the state by not-knowing is to give life to the state.
(Be ever aware that) these two are both models.
Being ever aware of the models is called ‘abstruse life force’.
Abstruse life force is deep, far-reaching,
And when things reverse only then does it flow with the current.1
#3 D. C. Lau’s version
Of old those who excelled in the pursuit of the way did not use it to enlighten the people but to hoodwink them.
The reason why the people are difficult to govern is that they are too clever.
Hence to rule a state by cleverness
Will be to the detriment of the state;
Not to rule a state by cleverness
Will be a boon to the state.
These two are models.
Always to know the models
Is known as mysterious virtue.
Mysterious virtue is profound and far-reaching,
But when things turn back it turns back with them.
Only then is complete conformity realized.2
Deeper dive
Lao Tzu made a seemingly misleading statement in this chapter: “The ancients who knew how to follow the Tao aimed not to enlighten the people but to keep them ignorant.”
At first glance, this might suggest that Lao Tzu endorsed manipulative tactics for political gain.
But is this truly what he meant?
Wang Bi (226-249 AD) provides a different perspective. He explains that
“to enlighten 明 means to see through deception and trickery, which could cloud an individual’s simplicity. Ignorance 愚 indicates not being confused by too much knowledge and preserving one’s authenticity that allows one to live by naturalness.”3
In this context, Marc S. Mullinax’s translation of this passage captures the essence.
Well-versed in the simple practice of Tao, the ancient Taoist leaders led not by tricking people but by grounding the people deeper in their naturally uncomplicated ways.
The more troublesome way to govern is to hoodwink people by feeding them worldly cleverness.4
A dangerous political culture
Lao Tzu’s insights were undoubtedly influenced by the political climate of his time.
As the Zhou Dynasty (1046 BC until 256 BC) began its decline during the late Spring and Autumn period (770 to 481 BC), ambitious rulers of independent fief states sought ways to consolidate power and amass wealth.
The central government struggled to maintain control over the realm, much like the challenges of the Targaryen dynasty in Westeros, with its powerful lords and bannermen.
Moreover, these rulers recruited travel scholars to enhance the moral and cultural appeal of their states.
Under such competition, most fief states were forced into an all-out race for comprehensive power. Strategies, schemes, and trickery were primarily employed and abused to gain the upper hand in political competition.
This competition among fiefdoms led to a relentless race for power, where strategies, schemes, and trickery were employed and often abused to gain the upper hand.
Lao Tzu foresaw the crisis this political landscape would bring—a crisis of political disorder, social collapse, and the fall of humanity.
The collusion
In Lao Tzu’s view, when rulers engage in predatory and oppressive practices, they can do so in two ways: through outright domination or more subtle, manipulative policies.
This approach fosters a political culture that is not only degenerate and corrupt but also dangerous for everyone in society.
Such a political climate, dominated by the elites and their associates, extends its influence into the economic, cultural, and social spheres.
These powerful individuals can shape the rules that govern economic activities and social interactions, further entrenching their control and perpetuating vested interests.
Permanent unease
Under this degenerate and exploitative political culture, ordinary people are left in a state of permanent unease. They live in constant fear, anxiety, and insecurity, unable to fundamentally change their circumstances because they do not know where the next misfortune will strike.
This is not a lawless environment where it is “everyone against everyone,” but rather a world where confusion, frustration, and deception are pervasive. The entire society is stuck in an in-between area where the distinction between black and white has become unclear.
Good order does not suddenly descend into chaos or anarchy. Similarly, a political culture deformed by corruption, fraud, and the pursuit of narrow interests may not recover swiftly, if at all.
In his analysis of modern Greece and southern Italy, Francis Fukuyama points out that the widespread low levels of trust in these societies have permeated not just public institutions but also the cultural and social spheres. This pervasive distrust hinders the establishment of good governance and perpetuates social and political divisions.5
Total control
Lao Tzu reminds us that intellectual power is a double-edged sword.
When misused, it can serve a base purpose that degrades rather than elevates the human condition.
When we examine the political culture in “The Matrix," we see unawakened people serving the system that enslaves them.
The System is built with cunning and manipulation. The entire social structure is forged to prevent the existence and possibility of a level playing field for the powerful and the average person. And the powerless mass is not even aware of its powerlessness.
In this context, there is no room for reform and change.
And the idea of “reform” is artificially created by those who pull the strings behind the scenes to offer the illusion that ordinary people could have a say in shaping their own fate.
In essence, your values and beliefs are not yours in the Matrix. They are created for you, imposed on you, and imprinted into your mind when “plugged” into the system.
The real change is to become powerful enough to negotiate with the rule-makers and system designers about how society should be run.
Spiritual Taoism
In the face of these modern challenges, Lao Tzu’s philosophy offers valuable guidance.
When confronted with an undesirable political culture or a declining system, his teachings can help us find clarity and calm.
Philosophy of the individual
As we’ve seen above and throughout the Tao Te Ching, political leadership and rulers have the means and power to decide whether to carry out aggressive policies.
To cope with the arbitrary nature of political power and its inherent tendency to abuse it, Lao Tzu advised the principle of wu-wei—not forcing one’s own will on others and being conscious of the unintended consequences of arbitrary actions.
Yet, it would be naive to place one’s fate entirely in the hands of political leaders, hoping for their goodwill and moral leadership.
History shows that positive political change is not always an option for ordinary people.
In such circumstances, Lao Tzu advocates for a way of life that embraces authenticity and simplicity. He also emphasizes the importance of surprise strategies, particularly in difficult and uncertain times.
When he says, “Rule a kingdom by the Normal. Fight a battle by (abnormal) tactics of surprise,” he encourages proactive and thorough planning.
His holistic approach to life inspires us to 1) take the initiative while grasping the whole picture and 2) cultivate the awareness to see things as they truly are instead of living in our perceptions.
As he says, “The straightforward changes again into the crafty, and the good changes again into the monstrous.”
Human actions, social trends, and the tides of history are constantly changing. Without understanding these changes, we risk sowing the seeds of our downfall.
Lao Tzu was acutely aware of the brutal reality faced by ordinary individuals trying to navigate dark times and unstable socio-political environments.
This awareness underscores the importance of planning and strategizing, which ultimately means taking personal responsibility for one’s life. With this foundation, we can become a source of strength for our families, the people we care for, and our communities.
If we fail to do this, we risk becoming pawns in someone else’s plan.
If we do not actively lay the foundations for shaping our own destinies, we will likely do someone else’s bidding.
As Lao Tzu has repeatedly reminded us of the subtle social dynamics and the difficulty of navigating this life, “When the government is efficient and smart, its people are discontented.”
To rise above discontentment, worry, and restlessness, there is no better way than to fully engage with planning and execution — taking small steps, as Lao Tzu suggests, toward all aspects of life.
Sun Tzu shares a similar understanding of Lao Tzu’s teaching when he says,
Now the general who wins a battle makes many calculations in his temple ere the battle is fought.
The general who loses a battle makes but few calculations beforehand.
Thus do many calculations lead to victory, and few calculations to defeat: how much more no calculation at all!6
Life is composed of numerous major and minor battles all the time.
But being prepared well can help us avoid having to fight a battle.
Nevertheless, we cannot shun its challenges. We just need to find the right strategies to accompany us on the pathways.
Thanks for reading!
Wishing you peace, strength, and wisdom,
Yuxuan
Daodejing, trans. Edmund Ryden, (Oxford: Oxford University Press, 2008), 135.
Tao Te Ching, trans. D. C. Lau. (London: Penguin Classics, 1963), 72.
「明，謂多智巧詐，蔽其樸也。愚，謂無知守真，順自然也。」See Wang Bi et al., Four Kinds of Laotse 老子四種 (Taipei: National Taiwan University Press, 2016), 57.
Marc S. Mullinax, Tao Te Ching: Power for the Peaceful (Minneapolis: Fortress Press, 2021), 253.
Francis Fukuyama, Political Order and Political Decay. (London: Profile Books, 2014), 106-110.
Sun Tzu, The Art of War, accessed at https://classics.mit.edu/Tzu/artwar.html.