本文旨在藉著論述從《莊子》到《老子中經》有關身體、隱喻與對話的想法，以突出道家與道教的靈修與及其論述形式。道家智慧通常以隱喻、敘事和對話的形式來發表，而避免使用顯態、直接、抽象的概念、論證與描述。例如，莊子使用三種論述方式，寓言、重言、卮言，其中重言往往以道家先哲先賢之間的對話作為表述方式，而其與身體的奧秘之開展之關係，將構成本論文第一部分之工作。吾人從莊子進入《老子中經》，其對於身體的存思往往採取與內、外於身體及其各部分的神明間之對話。最後，我們將指出兩者的連續與斷裂、相似與差異，以顯示其對比發展。

This paper discusses changes from the Zhuangzi to the Laozi Middle Scripture in their notions of “Body” and “dialogue,” considered as central to the concern of Daoist science, philosophy and religion. Daoist wisdom is normally expressed in the forms of metaphors, narratives and dialogues, instead of using explicit, direct and abstract concepts, argumentations and description. Among the Zhuangzi’s three types of discourse, the Chong Yan, which normally takes dialogue as its form of presentation, and its relation with the unfolding of bodily mystery, will constitute the first part of the paper. Then, we will move to the Laozi Middle Scripture, where the method of bodily meditation takes the form of different types of dialogue with different divinities inside different parts of human body, as well as outside of it, and taking this method as a kind of piecemeal self-integration spirituality. At the conclusions, we will mark the continuity and difference between these two Daoist discourses.