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Some concepts presented might no longer fit to current understanding of Chinese medicine, but they have played consequential role in formulation of ideas and have been influential cultural context for ancient doctors who wrote some of the foremost classics of Chinese medicine.
While reading these essays please keep in mind, that heart and mind are same word (xīn 心) in Chinese.
Among these texts there was also Ānāpānasati Sutta containing outlines of same idea used in practice of nèiguān.
In Báixīn there is a passage which says: 欲愛吾身,先知吾情君親六合,以考內身。以此知象,乃知行情既知行情,乃知養生。 I translate kǎonèishēn here as looking inside the body.
The aim of contemplation has usually been, especially in Daoist practice, to be able to slowly shift ones attention to mind itself. After these three have been realized and [you are] just seeing these as emptiness, contemplate this emptiness with emptiness. In [this] emptiness there is still [further] non-existence.
This is usually seen as the key element of the practice in Daoist context as the “real” contemplation is apophatic in nature, striving to attain total emptiness and complete negation or detachment from desires, concepts and contents of the mind. Non-existence of non-existence is also non-existing. [When] non-existence of non-existence is non-existing, there is deepest and eternal stillness.
It might have been more easily understood by Western readers of spiritual practices, if I had translated it to inspecting inner bodies but that might be a bit stretching for context of early Daoist texts.
Therefore the word body (shēn 身) needs bit clarification.
Inner contemplation or nèiguān is set of practices where one directs his awareness within himself.