道敎에서는 인간의 육체를 ‘精, 氣, 神’의 구성요소로 이루어져 있다고 보고, ‘心’도 ‘精, 氣, 神’의 관계 속에서 규정한다. 이 때 ‘心’은 육체의 구성요소이면서, 동시에 수련의 주요 관문을 통과할 수 있는 필요조건이자, 수련의 구체적 단계로 인식된다. 『노자』에서 ‘心’이 중심개념으로 논의된 것은 『老子想爾注』부터라고 추측된다. 『노자』는 초간본 『노자』(BC 4세기)를 기준으로 보았을 때 약 600년 후인 東漢 말기(AD 2세기)에 ‘五斗米道’라는 초기 도교집단에 의해 큰 변모를 하게 된다. 이들의 경전인 『노자상이주』는 ‘心’에 세 가지 의미를 담았다. 첫째, 『노자상이주』의 ‘心’은 ‘양생론’과 합치하여 수련 규율의 극대화를 위해 강조되었다. 둘째, ‘心’이 수련단계로 제시된다. 인간의 ‘정’과 ‘기’를 지켜내면 저절로 ‘閉心’이라는 수련 단계에 이르게 된다고 말한다. 셋째, 『노자상이주』의 ‘心’은 수련자의 경지를 드러내는 표현이다. 『노자상이주』에서는 神心이 합일 되어야 精을 보존해서 쾌락에 빠지지 않는다고 보았다. 또 ‘心通’이라는 최고의 경지를 표현하였다. 다만 이 때 ‘心’은 우주론 혹은 본체론의 영역으로까지 확대되지 않는다. 『노자상이주』는 『노자』 경문의 개조와 재해석을 통해 초기 도교의 양생의 논리를 ‘心’과 관련하여 체계화시켰다.
Taoism regards the human body as consisting of the components such as ‘Jeong (material), Qi (energy), Sin (mental activity)’ and defines ‘mind’ in relation of ‘Jeong, Qi, Sin’. At this time, ‘mind’ is the constituent element of the body and is recognized as a necessary condition which can pass through the main gate of training and a specific step of training at the same time. It is guessed that from 『Nojasangiju』, ‘mind’ was discussed as the central concept in 『Lao-tzu』. Based on the first edition of 『Lao-tzu』(BC 4th century), 『Lao-tzu』 was significantly changed by the early Taoist group called ‘Ohdumido’ in the late of Dong Han (Eastern Han) (AD 2nd century), after approximately 600 years. 『Nojasangiju』, the sculpture of them, contained three kinds of meaning in ‘mind’. First, being consistent with ‘Yangsheng Theory (nourishing life theory)’, ‘mind’ of 『Nojasangiju』 was emphasized in order to maximize training discipline. Second, ‘mind’ is presented as a training step. It is said that defending human ‘Jeong’ and ‘Qi’ naturally leads us to a training phase called ‘Pyesim (closed mind)’. Third, ‘mind’ of 『Nojasangiju』 is an expression revealing the state of a practitioner.『Nojasangiju』 argued that when Sin and mind are united, one cannot fall into pleasure by preserving Jeong. It also expressed the highest state called ‘Simtong (mind consolidation)’. But, at this time, ‘mind’ does not extend to the realm of cosmology or ontology. Through reorganization and reinterpretation of 『Lao-tzu』 text, 『Nojasangiju』 systemized the logic of Yangsheng of early Taoism with respect to ‘mind’
Taoism regards the human body as consisting of the components such as ‘Jeong (material), Qi (energy), Sin (mental activity)’ and defines ‘mind’ in relation of ‘Jeong, Qi, Sin’. At this time, ‘mind’ is the constituent element of the body and is recognized as a necessary condition which can pass through the main gate of training and a specific step of training at the same time. It is guessed that from 『Nojasangiju』, ‘mind’ was discussed as the central concept in 『Lao-tzu』. Based on the first edition of 『Lao-tzu』(BC 4th century), 『Lao-tzu』 was significantly changed by the early Taoist group called ‘Ohdumido’ in the late of Dong Han (Eastern Han) (AD 2nd century), after approximately 600 years. 『Nojasangiju』, the sculpture of them, contained three kinds of meaning in ‘mind’. First, being consistent with ‘Yangsheng Theory (nourishing life theory)’, ‘mind’ of 『Nojasangiju』 was emphasized in order to maximize training discipline. Second, ‘mind’ is presented as a training step. It is said that defending human ‘Jeong’ and ‘Qi’ naturally leads us to a training phase called ‘Pyesim (closed mind)’. Third, ‘mind’ of 『Nojasangiju』 is an expression revealing the state of a practitioner.『Nojasangiju』 argued that when Sin and mind are united, one cannot fall into pleasure by preserving Jeong. It also expressed the highest state called ‘Simtong (mind consolidation)’. But, at this time, ‘mind’ does not extend to the realm of cosmology or ontology. Through reorganization and reinterpretation of 『Lao-tzu』 text, 『Nojasangiju』 systemized the logic of Yangsheng of early Taoism with respect to ‘mind’
