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Comforter Is Your Spirit

John 14:9 Jesus saith unto him, Have I been so long time with you, and yet hast thou not known me, Philip? he that hath seen me hath seen the Father; and how sayest thou then, Shew us the Father?
14:10 Believest thou not that I am in the Father, and the Father in me? the words that I speak unto you I speak not of myself: but the Father that dwelleth in me, he doeth the works. [Father is the Spirit inside us.]
14:11 Believe me that I am in the Father, and the Father in me: or else believe me for the very works' sake.
14:12 Verily, verily, I say unto you, He that believeth on me, the works that I do shall he do also; and greater works than these shall he do; because I go unto my Father.
14:13 And whatsoever ye shall ask in my name, that will I do, that the Father may be glorified in the Son.
14:14 If ye shall ask any thing in my name, I will do it.
14:15 If ye love me, keep my commandments.
14:16 And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever; [Comforter is another name for our Spirit to confuse readers of the Bible.]
14:17 Even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you. [Spirit dwells inside you.]
14:18 I will not leave you comfortless: I will come to you.
14:19 Yet a little while, and the world seeth me no more; but ye see me: because I live, ye shall live also. [Saying your Spirit is Son of God, in your live, when out, your body is dead.]
14:20 At that day ye shall know that I am in my Father, and ye in me, and I in you.
14:21 He that hath my commandments, and keepeth them, he it is that loveth me: and he that loveth me shall be loved of my Father, and I will love him, and will manifest myself to him.

Daodejing Poem 1

第 一 章 

道 可 道 ， 非 常 道 ； 名 可 名 ， 非 常 名 。 無 名 ， 天 地 之 始 ； 有 名 ， 萬 物 之 母 。 故 常 無 欲 ， 以 觀 其 妙 ； 常 有 欲 ， 以 觀 其 徼 。 此 兩 者 同 ， 出 而 異 名 ， 同 謂 之 玄 ， 

玄 之 又 玄 ， 眾 妙 之 門 。 

一章○是說玄關○眾妙之門○觀玄關是觀無空○觀鼻尖是觀萬字或日沒○兩者是一樣○

To understand chapter 1, you need to read Taoist Yoga chapter 1 first. The last verse of the above chapter is talking about the Mystic Portal. The chapter can be read as:-

The Way can be trodden but it is not a normal Way. You can name it but the name is not its name. Without a name it is the creator of heaven and earth. Given a name it is the mother of all creation. Always empty (nothingness), you have to observe its mystery. Conceiving its presence, we have to observe its outlines. These 2 observations are the same. Both are mystic for we are looking at the mysterious Mystic Portal. 

Observation is done by the 2 eyes. The only outlines you see is the nose tip and the abstract X image. It resembles the Buddhist swastika. The difficulty in explanation is that we have to look at the Mystic Portal but this is impossible for we only see empty space. So the guide is to look at the nose tip, viewing the abstract X image. Even in the Bible, it reminds us to look for Jesus outside the city of Jerusalem, that is the place of crucifixion on the hill. Jerusalem is Mystic Portal, nose tip is where Jesus was crucified.

The accupuncture point 'suan kuan' is the Mystic Portal. This is the Mark on our forehead. There is no mark just name in Quran and Bible. This is the Gateway to our origin. Once it is sealed by the Heavenly Way group or I-Kuan Tao, the One inside there will return to its origin.

Daodejing Poem 2

第 二 章 

天 下 皆 知 美 之 為 美 ， 斯 惡 已 ； 皆 知 善 之 為 善 ， 斯 不 善 已 。 故 有 無 相 生 ， 難 易 相 成 ， 長 短 相 形 ， 高 下 相 傾 ， 音 聲 相 和 ， 前 後 相 隨 。 是 以 聖 人 處 無 為 之 事 ， 行 不 言 之 教 ， 萬 物 作 焉 而 不 辭 ， 生 而 不 有 ， 為 而 不 恃 ， 功 成 而 弗 居 。 夫 惟 弗 居 ， 是 以 不 去 。 

二章○聖人要作的是修身○不理事的好或壞○ 善或惡○長或短○左或右○自修就是天下平○

The world discriminates there is beauty, so there is ugliness too. Discriminating there is goodness, so too there is wickedness. Have and have-not are born together. Difficulty and easiness are complimentary. Long and short are relative. High and low are comparative. Pitch and sound are harmonious. Before and after follow each other. Indeed, the Sage does inaction in work, teaching the religion of no speech (meditation). All creations move but not stirred, born but not possess, deed but claim no credit, success but claim no responsibility. Sage claims no responsibility because the responsibility never leaves him.

Why claim no responsibility? It is because the Sage is given the task to do. He just acts.

He acts neutrally. Neutral will not find opposite in other things or phenomena, like long or short, front or back, high or low etc.

Meditation is self cultivation. However there are so many types of meditation. The correct one is the nasal gaze or see Taoist Yoga chapter 1.

Daodejing Poem 3

第 三 章 

不 尚 賢 ， 使 民 不 爭 ； 不 貴 難 得 之 貨 ， 使 民 不 為 盜 ； 不 見 可 欲 ， 使 心 不 亂 。 是 以 聖 人 之 治 ， 虛 其 心 ， 實 其 腹 ； 弱 其 志 ， 強 其 骨 。 常 使 民 無 知 無 欲 ， 使 夫 知 者 不 敢 為 也 。 為 無 為 ， 則 無 不 治 。 

三章○聖人要無事可作○國才可治○

Not honouring high office, people will not clamour for credit. Not revaluing scare commodity, people will not steal. Keeping things out of sight, the people's hearts are not aroused to anxiety. Indeed the Sage ruling is to empty the people's hearts and minds, fill their stomachs, weaken their will power and strengthen their bones and frames. Always let the people uninformed so they have no desires to act. Those who know will also not act. Doing inaction is indeed governing everything under the sky.

Doing inaction is cultivating self in Confucianism. Sage should understand I-Ching 1st hexagram 'Chien' and regulate the family, cure the country then bring world peace, to achieve world influence.

Doing wu wei or inaction, all things will come to a close. However only the Sage King can affect world change. Without him, the act continues till he appears.

I am trying to prove whether I am this Sage King.

Daodejing Poem 4

第 四 章 

道 沖 而 用 之 或 不 盈 ， 淵 兮 似 萬 物 之 宗 。 挫 其 銳 ， 解 其 紛 ， 和 其 光 ， 同 其 塵 。 湛 兮 其 若 存 ， 吾 不 知 誰 之 子 ， 象 帝 之 先 。 

四章○是說玄關○道的所在地○

The Way is like a waterfall. Use it and it never run dry. An abyss it is, like the ancestor of everything. It blunts sharpness, resolves tangles; it tempers light, subdues turmoil. A deep pool it is, never to run dry. I don't know whose son it may be; it is like the emperor's ancestor. 

沖 is 水 and 中. >< represent eyes. J is nose. So the centre between the eyes is the Mystic Portal. The son refers something like Son-of-God in the Bible. It is Our Spiritual Soul or Tao.

It is our root of existence. In we live. When out, our body is dead or dust.

Daodejing Poem 5

第 五 章 

天 地 不 仁 ， 以 萬 物 為 芻 狗 ； 聖 人 不 仁 ， 以 百 姓 為 芻 狗 。 天 地 之 間 ， 其 猶 橐 籥 乎 ？ 虛 而 不 屈 ， 動 而 愈 出 。 多 言 數 窮 ， 不 如 守 中 。 

五章○不如守中○是觀玄關○

Is the world unkind that it treats everything as straw dogs? Is the Sage unkind that he treats the people as straw dogs? Between the sky and earth, is the space like bellows? Empty but unspent, when moved its gift is copious. Much talk means much exhaustion; it is better to focus on the central One. [look at the nose tip or Mystic Portal]

Heaven and earth are unkind, during the wrath of God, because they are meant to be like this. The Sage is unkind, before he get full enlightenment, because his role is to act like this. He has to treat all mankind as brothers. So can he be good to his wife with favours and kinds?

It is better to focus on the midpoint between the 2 eyes than to worry the world financial crisis. What is to happen will happen. No human can stop it. Everything is planned to the final details which only the Master Maker can known.

Daodejing Poem 6

 第六 章 

谷 神 不 死 ， 是 謂 玄 牝 ， 玄 牝 之 門 ， 是 謂 天 地 根 。 綿 綿 若 存 ， 用 之 不 勤 。 

六章○禪定○無為○才可動他○

Valley Spirit can never die as IT is the mystic female. The gate of the mystic female is called the root of sky and earth. Wherever ITS presence, use IT without much effort.

Valley 谷 has the features of our face. Our Spiritual Soul can never die. So it is equivalent to Tao. It is the female gate 女口 . It is the mother of sky and earth. Partition is ear through 2 eyes to ear. Above is sky and below is earth symbolised by 一 . Its presence is only when a man is alive. The man can meditate focusing on IT without much effort, to influence the surrounding.

The Mark on our forehead is a VOID. So there is always many discriptions to define Its properties.

Daodejing Poem 7

第 七 章 

天 長 地 久 。 天 地 所 以 能 長 且 久 者 ， 以 其 不 自 生 ， 故 能 長 生 。 是 以 聖 人 後 其 身 而 身 先 ， 外 其 身 而 身 存 。 非 以 其 無 私 耶 ？ 故 能 成 其 私 。

七章○聖人無事可作○很難○一種大犧牲○

Sky is high and the earth old. Sky and earth can be high as well as old is because they cannot produce themselves. Therefore they can exist very long. The Sage has to humble himself before he can be forward, disregards his body so the body can survive. Is that not with unselfishness? Therefore he can accomplish his fulfillment.

Deny the body, so the Spirit can manifest. The body does not belong to you. We are just actors on earth, pulled by the strings of God. Today you might be rich, but tomorrow you can become a beggar if God or Nature wants you to be. This is Fate or Destiny.

Daodejing Poem 8

第 八 章 

上 善 若 水 。 水 利 萬 物 而 不 爭 ， 處 眾 人 所 惡 ， 故 幾 於 道 矣 。 居 善 地 ， 心 善 淵 ， 與 善 仁 ， 言 善 信 ， 政 善 治 ， 事 善 能 ， 動 善 時 。 夫 惟 不 爭 ， 故 無 尤 。 

八章○聖人能善○如水善利萬物而又不爭○ 能化萬事○故無尤○

The above, Tao, is good like water. Water benefits everything without competing and enters places where people despise. So water resembles Tao. Resting place derives from earth; mind is as deep stream; togetherness favours humaneness; speech favours belief; government favours a cure; work depends on ability; action depends on timing. You should not compete, therefore there is no worry.

Our face resembles water 水 . 若 is another word to resemble our face. And Bible always mention right 右 hand side of God. Water has > <, 2 eyes and J the nose. The meeting point between the 2 eyes is the Mystic Portal 玄關 .

Also learn the characteristics of water, like ocean collects all water from all sources. Tao inside us is like a water droplet. So when mixed with the ocean, all becomes One.

Daodejing Poem 9

第 九 章 

持 而 盈 之 ， 不 如 其 已 。 揣 而 銳 之 ， 不 可 長 保 。 金 玉 滿 堂 ， 莫 之 能 守 。 富 貴 而 驕 ， 自 遺 其 咎 。 功 成 名 遂 ，退 天 之 道 。 

九章○修道修身○不是要地位錢財名利○ 有了名利就要引退是天的道理○只有聖人不一樣○

Take all what you want is never as good as to stop when you should. Achievement by scheming and sharp wits will never last long. If your house is full of gold and jade, it cannot be securely guarded. Wealth, power and pride bequeath their own doom. Once fame and success come to you, retire. This is the ordained God's Way.

Be contented.

Daodejing Poem 10

第 十 章 

載 營 魄 抱 一 ， 能 無 離 乎 ？ 專 氣 致 柔 ， 能 如 嬰 兒 乎 ？ 滌 除 玄 覽 ， 能 無 疵 乎 ？ 愛 民 治 國 ， 能 無 為 乎 ？ 天 門 開 闔 ， 能 無 雌 乎 ？ 明 白 四 達 ， 能 無 知 乎 ？ 生 之 畜 之 、 生 而 不 有 ， 為 而 不 恃 ， 長 而 不 宰 ， 是 謂 玄 德 。 

十章○說禪定○和沈思句○

Can you govern your animal mind, hold to the One and never depart from it? Can you throttle your breath, down to the softness of breath of a child? Can you purify your mystic vision and wash it until it is spotless? Can you love all your people, rule over them without doing anything? Can the heavenly gate opening be like a female? Can you understand the four quarters and feign ignorance? Give birth to it, feed it; give birth but not possess it; act and be independent; pride over it but never its lord. This is what is called mystic virtue.

The first 3 lines are meditation instructions. From here you can conclude chapters 2 to 16 in Taoist Yoga are not relevant. Only chapter 1 tallies with the lines. The second part is talking about Tao's characteristics. The Sage can imitate them.

Tao gives birth to all things and feed the living things. It does not own them while IT acts independently. Have pride in Tao and let IT lead your way.

The heavenly gate is always mentioned as female. Even in Bible, Mt Zion is sometime called the virgin girl.

Daodejing Poem 11

第 十 一 章 

三 十 輻 共 一 轂 ， 當 其 無 ， 有 車 之 用 。 埏 埴 以 為 器 ， 當 其 無 ， 有 器 之 用 。 鑿 戶 牖 以 為 室 ， 當 其 無 ， 有 室 之 用 。 故 有 之 以 為 利 ， 無 之 以 為 用 。 

十一章○說無空的用和利○

Thirty spokes converge in the hub of a wheel; the use of the cart depends on the part that is void. With a wall all around a clay bowl is molded; the use of the bowl depends on the part that is void. Cut out windows and door in the house as you build; the use of the house depends on the part that is void. Therefore the materials you have are advantageous; the empty space is for us to use.

Use of voidness in our every day life. We came from VOID, so we have to return to the VOID.

Daodejing Poem 12

第 十 二 章 

五 色 令 人 目 盲 ， 五 音 令 人 耳 聾 ， 五 味 令 人 口 爽 ， 馳 騁 田 獵 令 人 心 發 狂 ， 難 得 之 貨 令 人 行 妨 。 是 以 聖 人 為 腹 不 為 目 ， 故 去 彼 取 此 。

十二章○知足○修道是為了腹不是為了目所要○

5 colours confuse the eyes; 5 sounds will deafen the ears; the 5 flavours weary the taste; chasing the beasts of the field will drive a man mad; things that are hard to get will affect man to do otherwise or wrong. So the Sage will do what his belly dictates not the desires of the eyes.

Therefore discard the outward appearances and seek the inner truth.

A general comment. Contented is the advice. Cultivation is for the stomach not for the eyes to seek pleasures.

Daodejing Poem 13

第 十 三 章 

寵 辱 若 驚 ， 貴 大 患 若 身 。 何 謂 寵 辱 若 驚 ？ 寵 ， 為 下 得 之 若 驚 ， 失 之 若 驚 ， 是 謂 寵 辱 若 驚 。 何 謂 貴 大 患 若 身 ？ 吾 所 以 有 大 患 者 ， 為 吾 有 身 ， 及 吾 無 身 ， 吾 有 何 患 ？ 故 貴 以 身 為 天 下 者 ， 則 可 以 寄 於 天 下 ； 愛 以 身 為 天 下 者 ， 乃 可 以 託 於 天 下 。 

Favour like disgrace brings trouble with it; high rank, like self, involve acute distress. What does that means, to say that 'favour like disgrace brings trouble with it'? When favour is bestowed on one of low rank, the latter is troubled with it (like when asked to do evil to return favour). He is also troubled if he refuses the favour. So it is to say that 'favour like disgrace brings trouble with it'. What does that means, to say that 'high rank, like self, involves acute distress'? I suffer most because i have a body, if I don't have a body, where is the suffering? Therefore treasure your body the same as you treasure the world, then you can rule the world. Love your body as you love the world, then you can control the world.

General advice to the Sage King. Love your own body so you can rule the world.

Daodejing Poem 14

第 十 四 章 

視 之 不 見 名 曰 夷 ， 聽 之 不 聞 名 曰 希 。 搏 之 不 得 名 曰 微 。 此 三 者 不 可 致 詰 ， 故 混 而 為 一 。 其 上 不 皦 ， 其 下 不 昧 ， 繩 繩 兮 不 可 名 ， 復 歸 於 無 物 。 是 謂 無 狀 之 狀 ， 無 象 之 象 ， 是 謂 惚 恍 。 迎 之 不 見 其 首 ， 隨 之 不 見 其 後 。 執 古 之 道 ， 以 御 今 之 有 ， 能 知 古 始 ， 是 名 道 紀 。 

Look at Tao, you see nothing; this is called elusive. Use ear to hear Tao, you hear nothing; this is called rare. Trying to grasp Tao, you get nothing; this is called subtle. These 3 statements are beyond all resolution, therefore we mix them into One. Above One, it is not luminous; below One there is no darkness. To a state that is nameless, a return to the period before nothingness (missing 'wu' in above image). It is called a form without form and shape with nothingness. This is called confused vagueness. From the front you cannot see Its head; from the rear you cannot see Its back. Getting hold of the ancient Tao, treat It as your precious possession. You can then know ancient beginning that is called Tao's characteristics or Way of Tao.

Contemplate on these sentences.

It is to fully having faith with the One inside you. Focusing on it with nasal gaze, the ancient art of communion with the Self. See http://sg.geocities.com/alex_kew/comment/taoistyoga.html .

Daodejing Poem 15

第 十 五 章 

古 之 善 為 士 者 ， 微 妙 玄 通 ， 深 不 可 識 。 夫 惟 不 可 識 ， 故 強 為 之 容 。 豫 兮 若 冬 涉 川 ， 猶 兮 若 畏 四 鄰 ， 儼 兮 其 若 客 ， 渙 兮 若 冰 之 將 釋 ， 孰 兮 其 若 樸 ， 曠 兮 其 若 谷 ， 渾 兮 其 若 濁 。 孰 能 濁 以 澄 靜 之 徐 清 ？ 孰 能 安 以 久 動 之 徐 生 ？ 保 此 道 者 不 欲 盈 ， 夫 惟 不 盈 ， 故 能 敝 不 新 成 。 

The ancient masters of Tao were subtle, mysterious, mystic and acute. They were much too profound and not to be recognised. I too am not recognised, therefore emphasize on their outlook. They are like men crossing streams in winter, how cautious; as if the surrounding were dangerous, how watchful; as if they were guests; how dignified; as if like ice beginning to melt, how self-effacing; like a wood-block untouched by a tool, how sincere; like a valley awaiting a guest, how receptive; like a torrent that rushes along, so turbid. Who can stir up the dirty water, then still it to make clean? Who can always be quiet, moves others to fullness of life? Those who embrace Tao is not greedy. I too am not greedy. Therefore we are able to endure wear and tear without needing new clothes.

General comment. Good for contemplation.

Daodejing Poem 16

第 十 六 章 

致 虛 極 ， 守 靜 篤 ， 萬 物 並 作 ， 吾 以 觀 其 復 。 夫 物 芸 芸 ， 各 歸 其 根 。 歸 根 曰 靜 ， 靜 曰 復 命 。 復 命 曰 常 ， 知 常 曰 明 ， 不 知 常 ， 妄 作 ， 凶 。 知 常 容 ， 容 乃 公 ， 公 乃 王 ， 王 乃 天 ， 天 乃 道 ， 道 乃 久 。 沒 身 不 殆 。 

Touch ultimate emptiness, hold steady and still. All things will work together, as I watch the return. The things are flourishing and return each to its roots. Return to roots is called stillness. Stillness is called returning to the will of God. Return to the will of God is called nature. Know nature is called enlightenment. Not knowing nature is blindness that works evil. Know nature is stature followed by publicity, then kingly, then heavenly, then Tao, then the final, even without a body you are still alive.

First line is about meditation. The Sage keeps still, all things are reformed. The last line is to say if you don't achieve the 1st 2 classes of meditation, your Spiritual Soul is still alive.

The emphasis on stillness or meditation is paramount. So all salvation workers should take note.

Daodejing Poem 17

第 十 七 章 

太 上 ， 下 知 有 之 。 其 次 ， 親 而 譽 之 。 其 次 ， 畏 之 。 其 次 ， 侮 之 。 信 不 足 焉， 有 不 信 焉 。 猶 兮 其 貴 言 。 功 成 事 遂 ， 百 姓 皆 謂 我 自 然 。 

The ultimate is not known. The eyes are cherished and praised. The ears strike fear. The nose and mouth are despised and reviled. If belief is not enough, then there is no belief. Aloof is the attitude of precious words. Once success is complete, the people will say: 'I am natural'.

A difficult poem to interpret. An interpretation is as:-

As for him who is highest, the people just know he is there. His deputy's cherished and praised; of the third, they are frightened; the fourth, they dispise and revile. If you trust people less than enough, some of them never trust you.

He is aloof, as if his talk were priced beyond the purchasing; but once his project is contrived, the folk will want to say of it: 'Of course! We did it by ourselves!'