Divine Tang Era

Chapter 114 Inner Observation

The Five Elements Transporting Technique has been in the Hidden Mystery Cauldron for a long time, but Xu Dan has not practiced it.

If it weren't for this incident, it might have continued to be left unresolved.

In order to cultivate the Four Symbols Arrow of Heavenly Will, Xu Dan had to dig out the Inner Observation Method first: "What is Inner Observation? It is observing oneself, not observing things, observing the inner, not the outer. I have a method for observing the mind, where not a single thought arises, like a bowl of water, clear and still. I have a method for observing the heavens, where one sits quietly all day, silently worshipping the Supreme Deity. I have a method for observing the nose, where one constantly observes the nose as if a silk thread is hanging down, rising and falling back down, falling and rising again."

When one reaches the highest level of introspection, the Qi enters the Niwan point (the center of the head), and the spirit transcends the inner palace...

The introspection described in the book is the foundation for entering the realm of spiritual refinement, with the purification of the mind as its basis and the elimination of thoughts as its application. One uses the method of observing the mind to eliminate distracting thoughts, the method of observing the heavens to cultivate stillness and concentration, and the method of observing the nose to regulate the breath. By practicing these three methods together, one can reach the state of introspection.

Introspection, a Taoist method of cultivating the mind, has two meanings:

The first is to observe one's mind, which means to eliminate distracting thoughts and delusions, calm the mind and understand the Way, and even attain enlightenment and true realization.

Both involve internal visualization. The *Qianjin Yaofang* states: "One should constantly practice the Yellow Emperor's method of internal visualization, contemplating and focusing until the five internal organs appear as suspended chimes (ancient musical instruments). The five colors should be clearly distinct; do not stop."

The exact time when the term "inner observation" appeared is unknown, but records indicate that it existed as early as the pre-Qin period.

Unfortunately, Qin Shi Huang's burning of books and burying of scholars resulted in the loss of many Taoist classics. Only in the Zishu series can we still see the Taoist methods of mind-cultivation from before the Qin Dynasty.

The *Liezi* (Chapter 15, "Zhongni") records: "Liezi loved to travel. Huqiu Zi said, 'Is Yu Kou's travel the same as others'? Why say it is the same as others'? He sees everything, and he constantly observes its changes. He plays with the inexplicable nature of things, unaware that he himself is also inexplicable. He focuses on external travel, neglecting internal observation. External travel seeks completeness in things; internal observation seeks sufficiency for oneself. Sufficiency for oneself is the ultimate travel; seeking completeness in things is not the ultimate travel… The ultimate traveler does not know where to go; the ultimate observer does not know what to see. When all things are traveled to, all things are observed, this is what I call travel, this is what I call observation. Therefore, it is said: 'Travel has reached its ultimate! Travel has reached its ultimate!'"

In fact, there are many commentaries on the way of introspection throughout history, especially the "Taishang Laojun Neiguan Jing".

The *Taishang Laojun Neiguan Jing* states: "Cultivating the mind is cultivating the Dao. The Dao cannot be seen, so we use life to illuminate it; life cannot be constant, so we use the Dao to safeguard it; if life perishes, the Dao is abandoned, and if the Dao is abandoned, life perishes. When life and the Dao are united, one achieves immortality and ascends to heaven as an immortal."

People cannot preserve themselves because they do not introspect. If introspection is thorough, the Way of Life will always remain.

It is also said: "The way of inner contemplation is to calm the mind and settle the spirit, so that chaotic thoughts do not arise and evil thoughts do not invade. When you look at your body and things, close your eyes and think, so that your inner and outer worlds are empty and still, and your spirit is subtle and profound. Look out at all the worlds, observe the mind, and you will understand clearly and calmly. When stillness and chaos cease, your thoughts are connected, and you will be deeply rooted in tranquility. You will be serene and abiding, mysterious and unfathomable. Worries and troubles will be forever eliminated, and you will not be able to distinguish right from wrong."

These words explain the path of Vipassana very clearly.

Xu Dan knew about it because he had become interested in visualization techniques while reading novels for a period of time, so he planned to try it out, but unfortunately it didn't work.

Now, seeing the visualization method in the Five Elements Transport Technique, the contents of books he had read in the past suddenly came to mind. He never knew his memory was so good. You see, he used to forget everything he read as soon as he read it, even less than a fish that could remember things in a few seconds.

Not only Taoism has introspection, but Buddhism does as well.

Vipassana meditation, an ancient method of meditation in Buddhism, had been lost for a long time until it was rediscovered by Shakyamuni Buddha and revived.

The meaning of Vipassana is to observe the true nature of reality as it is, which is said to purify sentient beings, overcome sorrow and lamentation, eliminate suffering, practice truth, and realize Nirvana.

Leaving aside its religious elements, it's actually quite similar to Taoism. Indeed, the great paths lead to the same destination; whether you prefer traditional Chinese medicine or Western medicine, the ultimate goal is to cure illness. You can't just idly try different medicines to see which is more bitter or palatable.

Xu Dan flipped through the Five Elements Transporting Technique from beginning to end, then flipped back to carefully examine the Inner Observation Method.

Once you've memorized all the key points, sit cross-legged on the bed and begin your practice.

The Five Elements Transporting Technique's Inner Observation Method is a combination of three practices: observing the mind, observing the heavens, and observing the nose. Observing the nose is generally used to concentrate the mind, eliminating various distracting thoughts, so as to enter a state of no-thought. However, the method of observing the nose recorded in the book is more than that. It has the meaning of the ordinary method of observing the nose, and it also has a method of adjusting breathing, mainly to make the breath become almost imperceptible, to achieve the state of embryonic breathing, which is also the foundation for the later practice of embryonic breathing returning to the origin.

Xu Dan had also practiced the nose-observation method before, but it was different from the one recorded in the Five Elements Transport Technique. It involved observing the nose with the eyes and the dantian with the nose, focusing attention on the three points in a straight line.

As long as you don't let your mind wander, you can quickly calm down.

If you're cultivating your mind and your mind is still filled with thoughts of beautiful women, delicious food, wonderful things, money, and power, thinking about this and that, left and right, east and west, a jumble of random thoughts, it's no wonder you can't calm your mind.

Why did most ancient emperors not live long? It was because they had too many desires.

You desire a harem of beauties; you crave absolute power and dominance; you wish for a prosperous and peaceful nation with favorable weather; and you yearn for instant gratification and the finest food and wine. To also desire longevity with such desires seems a bit excessive.

Xu Dan traveled through time and left his hometown, but instead felt less constrained.

No more worrying about how to make money or how to live. No more caring about what others think; just do whatever you want.

Therefore, when practicing, one can quickly enter a state of selflessness where no thought arises and no thought arises. The natural breathing through the nose also gradually becomes longer and more even, almost reaching the state of embryonic breathing.

The method of observing the nose is to regulate breathing, while the method of observing the mind is to eliminate distracting thoughts.

The Five Sons Transporting Technique records that "Observing the Mind," also known as "Observing Emptiness," has five states:

The first is stubborn emptiness. It is empty and unchanging, stagnant and impenetrable, gloomy and muddy, with pure energy buried and not released, and yang deficiency and simplicity that does not cease. This is the ultimate folly. The second is emptiness of nature. It is empty but does not receive, still and able to be clear, relying only on the emptiness within the fire element, unaware of the fullness within the water element, locking away all its wonders, guarding the solitary yin, and ultimately becoming a ghost of obscurity. This is the view of nihilism.

The third is emptiness.

It moves without yielding, yet is still enough to generate life; it remains still and unused; it resides in the hidden dragon's Qian position, initially connecting with the mysterious valley; it lies in the realm of colorlessness and formlessness, without action or effort, in harmony with the Way of Heaven; this is the beginning of attaining the Way.

Fourthly, it is a vacuum.

Knowing color yet not being color, knowing emptiness yet not being emptiness.

Thus, the void transforms and gives rise to the true Dao; the true Dao transforms and gives rise to the true God; the true God transforms and all things are complete; this is what is meant by immortals.

The fifth is not empty. Heaven is high and clear, with the sun, moon, and stars; Earth is still and tranquil, with mountains, rivers, grasses, and trees; Man is empty and without form, yet becomes an immortal. These three arise from emptiness and are thus formed. One spirit transforms and a thousand spirits take shape; one breath transforms and nine breaths harmonize. Therefore, movement is based on stillness, and existence is rooted in non-existence. This is the highest truth, like a dragon turning its head back.

To put it simply, it means to stop your mind from wandering and to control the desires that come with your physical and mental well-being, so that your essence, energy, and spirit can be unified.

To be honest, it's very difficult to do all of this; and very few people are capable of doing it.

After all, humans eat grains and other foods, and therefore have seven emotions and six desires.

Spring has arrived, and all the animals are howling, let alone humans. But as long as we control these inherent traits, restrain our vital energy, calm our spirit, and purify our primordial energy, we will reap many benefits.

Needless to say, whether it's cultivating immortality or anything else, as long as ordinary people can control their inner desires and prevent their vital energy from being depleted.

After a period of time, the depleted body will recover; within a hundred days, the weak body will gradually recover, the vital energy will become abundant, the voice will be strong, and there will be no need to soak goji berries every day.