Fate
from Latin fata (“prediction”), plural of fatum ("decree, prediction, destiny, fate"; “法令，預言，命運，命運”),

from fatus (“spoken”), from for (“to speak”) from Proto-Italic *fāōr, from Proto-Indo-European *bʰéh₂ti (“to speak”).

"(Q) Is there such a thing as fate? 
(A) Depending on what is meant by fate. All elements in relative conditions have their bearing on every element on earth, and the will of any condition being with mind may act against such condition.”

― Edgar Cayce (ECRL 900-20)

Alphonse Mucha, Fate

Although often used interchangeably, the words "fate" and "destiny" have distinct connotations.

Traditional usage defines fate as a power or agency that predetermines and orders the course of events. Fate defines events as ordered or "inevitable" and unavoidable. This is a concept based on the belief that there is a fixed natural order to the universe, and in some conceptions, the cosmos. Classical and European mythology feature personified "fate spinners," known as Μοῖραι, "lots, destinies, apportioners", the Moirai in Greek mythology, the Parcae in Roman mythology, and the Norns in Norse mythology. They determine the events of the world through the mystic spinning of threads that represent individual human fates. Fate is often conceived as being divinely inspired.

The names of the three Parcae are:

• Nona (Κλωθώ, Clotho, Greek equivalent ), who spun the thread of life from her distaff onto her spindle;
• Decima (Λάχεσις, Lakhesis, "disposer of lots", from λαγχάνω, lanchano, "to obtain by lot, by fate, or by the will of the gods"), who measured the thread of life with her rod;
• Morta (Ἄτροπος, Atropos, "without turn"), who cut the thread of life and chose the manner of a person's death.

Fate is about the present, where every decision an individual has made has led them to their present scenario. However, Destiny is the future scenario, which cannot be determined by decisions an individual will make.

Destiny is used with regard to the finality of events as they have worked themselves out; and to that same sense of "destination", projected into the future to become the flow of events as they will work themselves out.

Fatalism refers to the belief that events fixed by fate are unchangeable by any type of human agency. In other words, humans cannot alter their own fates or the fates of others.

《道德經》第67章

天下皆謂我道大，似不肖。

夫唯大，故似不肖。

若肖久矣。

其細也夫！

我有三寶，持而保之。

一曰慈，

二曰儉，

三曰不敢為天下先。

慈故能勇；儉故能廣；不敢為天下先，故能成器長。

今舍慈且勇；舍儉且廣；舍後且先；死矣！

夫慈以戰則勝，以守則固。

天將救之，以慈衛之。

Dào De Jing Chapter 67 ― James Legge (Three precious things)

All the world says that, while my Dao is great, it yet appears to be inferior (to other systems of teaching).

Now it is just its greatness that makes it seem to be inferior. If it were like any other (system), for long would its smallness have been known!

But I have three precious things which I prize and hold fast.

The first is gentleness;

the second is economy,

and the third is shrinking from taking precedence over others.

With that gentleness I can be bold; with that economy, I can be liberal; shrinking from taking precedence of others, I can become a vessel of the highest honour. Nowadays they give up gentleness and are all for being bold; economy, and are all for being liberal; the hindmost place, and seek only to be foremost; - (of all which the end is) death.

Gentleness is sure to be victorious even in battle, and firmly to maintain its ground. Heaven will save its possessor, by his (very) gentleness protecting him.

Dào De Jing Chapter 67 ― Arthur Waley

Every one under heaven says that our Way is greatly like folly.

But it is just because it is great, that it seems like folly.

As for things that do not seem like folly — well,

There can be no question about their smallness!

Here are my three treasures.

Guard and keep them!

The first is pity;

The second, frugality;

The third, refusal to be “foremost of all things under heaven.”

For only he that pities is truly able to be brave;

Only he that is frugal is able to be profuse.

Only he that refuses to be foremost of all things

Is truly able to become chief of all Ministers.

At present, your bravery is not based on pity,

Nor your profusion on frugality,

Nor your vanguard on your rear; and this is death.

But pity cannot fight without conquering or guard without.

But pity cannot fight without conquering or guard without saving.

Heaven arms with pity those whom it would not see destroyed.

Dào De Jing Chapter 67 ― Herman Ould

All the world declares that the Tao of which we speak may be supreme, but nevertheless, it baffles definition.

Indeed, it is because it is supreme that it baffles definition.

If it had been definable it would have long since become as negligible as the conventions.

These are my three treasures, which I prize and protect:

The first is compassion; the second is moderation; the third is, not to attempt to be the first among men.

If you are compassionate, you can be truly brave;

If you are moderate, you can be truly generous;

If you do not attempt to be the first among men, you can become the chief of ministers.

But nowadays, if you are brave it is at the expense of compassion;

If you are generous, it is at the expense of moderation;

If you lead, it is at the expense of humility,

And this is death.

For he who fights with compassion will conquer;

He who defends with compassion will hold fast;

Heaven will save him and protect him with compassion.