《太上老君內觀經》

The Scripture of Inner Observation by the Most High Lord Lao describes the process of human embryonic formation and the vital importance of the heart-mind (shen):

Through the intercourse of Heaven and Earth and the movement of Yin-Yang qi, all things come into being. Human life begins with conception through parental union: In the first month, the embryo forms (through the coagulation of essence and blood); in the second month, the fetal shape emerges; in the third month, Yang qi forms the three ethereal souls (hun) that govern dynamic life activities; in the fourth month, Yin qi forms the seven corporeal souls (po) that maintain physical stability; in the fifth month, the energies of the Five Phases (Wood, Fire, Earth, Metal, Water) settle to stabilize the spiritual essence; in the sixth month, the six bodily rhythms regulate the organs to nourish spiritual nature; in the seventh month, the seven orifices open to perceive the external world; in the eighth month, the eight energy configurations (throughout the body's meridians) complete as the true spirit descends; in the ninth month, the physical structure matures with stabilized essence-qi; by the tenth month, primordial qi becomes abundant and the physical form is perfected.

The human body hosts numerous divine beings: The Great Unity Emperor (Mud Ball Lord) resides in the head governing all spirits; the Illuminating Consciousness Spirit (hun) dwells in the liver; the Director of Destiny in the heart commands life's vital energy; Wu Ying resides on the left to regulate the three hun; Bai Yuan on the right governs the seven po; and Tao Hai at the navel guards the essence. These deities permeate all hundred joints of the body, ensuring every part has spiritual guardians. Primordial qi enters through breath to reach the Mud Ball Palace in the crown, bringing mental clarity and physical stability. All human activities are directed by the heart-mind, as life follows its inherent patterns.

The heart serves as the body's sovereign, keeping form and spirit aligned with the Dao. The heart-mind's transformations are unfathomable and formless: the liver stores the hun, lungs store the po, kidneys store essence (jing), spleen stores willpower, and heart stores spirit (shen) - though named differently, they share the same essence. The heart belongs to Fire, corresponding to the solar essence of the South, linked above to Mars (Yinghuo) and below to the cardiac organ. Shaped like a three-petaled lotus, it houses divine illumination. Transcending color, form, and attributes, the heart-mind encompasses Heaven-Earth and penetrates to the finest subtleties. When mastered, it brings uprightness; when indulged, madness. In clarity, it thrives with vitality; in turbidity, it decays. A luminous heart-mind illuminates all directions, while a clouded one loses its bearings. Maintaining empty tranquility naturally aligns with the Dao; through enduring Wuwei (non-action), physical health is preserved.

This scripture primarily discusses how human thoughts influence destiny, and how to return to one's original pure nature through inner contemplation practice.

Though the human form is difficult to describe, all fortune and misfortune originate from the heart. The sages established social systems and created rules of reward and punishment precisely because the human mind is hard to tame. If the heart can remain pure and tranquil, it will not attract calamities. The reason people cycle through birth and death, sinking into evil paths, is because they are bound by delusional thoughts and desires. Like oxen or horses struggling in quicksand—the more they struggle, the deeper they sink—humans too become entangled in greed and attachments, unable to free themselves.

At birth, the original spirit (Shen) is pure and untainted. But as one encounters external things—eyes craving beauty, ears clinging to pleasant sounds, mouth indulging in flavors, nose seeking fragrances—the mind chases desires, the body pursues pleasures, and gradually, one loses their true nature. Out of compassion, the sages established the method of inner contemplation to teach people how to clarify their hearts.

Laojun (the Supreme Venerable Sovereign) said: Observe the body carefully—it arises from emptiness through the convergence of causes and conditions. Essence (Jing) and vital energy (Qi) condense, the spirit descends, mirroring the Yin-Yang of heaven and earth and corresponding to the Five Phases and the four seasons. The eyes are like the sun and moon, the hair resembles the stars, the eyebrows are like a canopy, and the head is akin to Mount Kunlun. Within this small cosmos of the human body, the spirit resides in various "palaces" (energy centers corresponding to body parts). Among all things, humans are the most spiritually endowed, their nature aligned with the Dao (the Way), and thus they should cherish themselves. Yet people fail to honor themselves, becoming polluted by worldly dust, muddying both form and spirit. In truth, upon careful observation, what kinship do external things have with me? Only by upholding the Dao can one attain long life; only by doing good can one preserve true nature. The toil and bustle of worldly people merely add to suffering.

Laojun further explains: What we receive from the Dao is called "life" (Ming); the specific traits formed are called "nature" (Xing); reactions to external things are called "heart." When the heart generates memory, it becomes "intention" (Yi); the outward manifestation of intention is "will" (Zhi); understanding principles is "wisdom" (Zhi), and wisdom penetrating all things is "insight" (Hui). The active energy is called "Hun" (ethereal soul), the still energy is "Po" (corporeal soul), and the flowing life force is "Qi" (vital energy). (The scripture does not elaborate fully here, but these key concepts illustrate the complexity of the body's internal mechanisms.)

This scripture expounds the core Daoist cultivation principle—that only through "uniting the heart with the Dao" can one attain longevity. I'll explain it section by section:

On the composition of body and spirit:

Bones and flesh form the physical body, blood nourishes the spirit. The clear, flowing vital energy is called "flourishing qi" (Rongqi), while the turbid, sluggish energy is termed "defensive qi" (Weiqi). Together these constitute the human form. The visible appearance is called "physical shape" (Xingti), the concrete form is called "bodily substance" (Tizhi), and the coordinated whole is called "the corporeal frame" (Quti). Unfathomable mental activities are called "spirit" (Shen), while mysterious perceptive capacities are called "numinous awareness" (Ling).

On the nature of life and death:

When qi enters the body, life begins; when Shen departs, death occurs. The Dao is the fundamental thread connecting life and death—appearing empty yet truly substantial, seemingly emotionless yet generating all things. In humans, this manifests as the "heart-mind" (Xinshen). Therefore, cultivating the Dao means cultivating the heart, and cultivating the heart means cultivating the Dao.

The key to cultivation:

The Dao itself is invisible, manifesting only through life; life cannot be eternal without being sustained by the Dao. When life perishes, the Dao connection breaks; when the Dao connection breaks, life perishes. Only by achieving "the unity of life and Dao" can one attain immortality and ascend as an immortal (Yuhua). Ordinary people fail to achieve longevity precisely because they cannot practice "inner observation" (Neiguan) of their original mind.

On the root of suffering:

The reason humans cycle through miserable rebirths lies in the six sensory desires (eyes, ears, nose, tongue, body, and mind) generating deluded perceptions, which in turn produce more desires, creating a vicious cycle. These attachments create barriers between humans and the Dao. In truth, the original mind is naturally pure and non-active (Wuwei)—it's only through discriminatory thinking that various erroneous views and afflictions arise.

The Laozi summary states:

The Dao itself knows neither life nor death—these belong only to physical form. The body lives when aligned with the Dao, and dies when separated from it. If humans can preserve life while upholding the true Dao, they may endure without perishing.

(Note: The term "qi" (炁) refers to primordial energy; "ascension" (Yuhua) means achieving immortality; "six desires" (Liuqing) denote sensory cravings; "inner observation" (Neiguan) is a crucial Daoist practice involving introspection of one's innate nature.)

The Most High Lord Lao (Taishang Laojun) declares: If a person can constantly maintain inner purity and tranquility, then the Dao (the supreme cosmic truth) will naturally come to dwell in their heart. When the Dao takes residence, the divine spirit (Shen, the innate spiritual nature) can be preserved within the body. With the divine spirit preserved, life will not perish.

Yet people often yearn for longevity but fail to achieve emptiness of heart; they detest death but do not understand how to nurture their spirit. This is as contradictory as desiring nobility without following the Dao, seeking wealth without pursuing treasures, wishing to walk swiftly but refusing to take steps, or wanting to grow fat while unwilling to eat one's fill.

Lord Lao explains: The Dao can only be comprehended through the heart, and the heart relies on the Dao to become clear. When the heart is clear, the Dao descends; when the Dao descends, the heart becomes penetrating. The divine spirit within the body is like a lamp requiring its vessel. Light comes from the flame, the flame depends on the wick to burn, the wick relies on oil for nourishment, and the oil needs the lamp to contain it—none of these four can be lacking. Similarly, light requires the divine spirit to illuminate, the divine spirit depends on the heart-mind, the heart-mind relies on the physical form, and the physical form must be perfected by the Dao. If any link is missing, the light will have nothing to depend upon.

What is called the "divine spirit" (Shen) is the capacity—manifested through observing with the eyes, listening with the ears, cognizing with consciousness, and perceiving with the heart—to discern the principles of things and penetrate subtle details. Because this awareness manifests through divine nature, it is called the "divine spirit."

Lord Lao points out the essential methods for cultivating the heart:

• Empty heart: letting go of attachments
• No-heart: eliminating scattered thoughts
• Settled heart: maintaining stability
• Secured heart: staying away from danger
• Quiet heart: avoiding confusion
• Right heart: preventing unwholesome thoughts
• Clear heart: purging turbidity
• Pure heart: removing defilement

These are all states achieved through practice. There are also four natural manifestations of heart-nature:

• Straight heart: free from fickleness
• Balanced heart: without distinctions of high and low
• Bright heart: without ignorance or obscurity
• Penetrating heart: without obstructions or blockages

These are the spontaneous expressions of the original heart. The above is but a brief explanation—deeper meanings must be personally realized.

Lord Lao finally emphasizes: Understanding the Dao is easy, but believing in it is difficult; believing is easy, but practicing it is difficult; practicing is easy, but attaining the Dao is difficult; attaining is easy, but preserving the Dao is even harder. Only by holding fast without loss can one achieve eternal abiding.

The Dao cannot be transmitted through words—only by maintaining a state of empty stillness in heart and spirit will the Dao come naturally. Foolish people fail to understand this principle, vainly exhausting their bodies, tormenting their minds, and depleting their spirit, only to drift further from the Dao while their suffering deepens. Seeking the Dao while opposing the Dao—this demands careful discernment.

This passage explains the core method of Daoist cultivation—inner observation (neiguan, a practice of closing the eyes to gaze inward with focused awareness). Laozi says: The true essence of the Dao lies in perpetual preservation—one must stabilize the foundation of spirit. By maintaining Jing (essence) without dissipation and preserving purity free from distractions, the physical form and Shen (spirit) can unite with the Great Dao, enabling ascension to Mount Kunlun (the legendary Daoist mountain of immortals). Prenatal Qi (the innate vital energy present at birth) brings life into being, while postnatal Qi (energy acquired through breath and nourishment) sustains existence—when these two flow unimpeded in natural harmony. One must balance Yin-Yang, regulate the seven Po (corporeal souls in Daoist physiology), and restrain the three Hun (ethereal souls) to achieve enduring vision and unbroken lineage.

Laozi continues: The essential principle of inner observation is to settle the heart-mind and eliminate distractions, preventing corrupting thoughts from entering. First stabilize your own being, then observe external phenomena. Closing the eyes to focus inward, the exterior appears empty while the interior conceals profound mysteries. All phenomena of the external world are gathered into the heart—by turning awareness inward to contemplate the original mind, clarity emerges, reaching absolute stillness. At this stage, delusions and afflictions dissolve, with every thought interconnected and rooted in deepest tranquility. This state is unfathomably profound, capable of eternally dispelling sorrow and transcending dualities of right and wrong.

Finally, Laozi speaks with humility: I am no innate sage—the Dao was attained through study. Thus in seeking the Way, I willingly explored all methods. The essential secrets of "a thousand scriptures and ten thousand techniques" (all cultivation practices) ultimately reside within a single heart-mind.