西元2-4世紀江南道教連續出世的重要道經，嘗試融合遊觀洞天與內觀洞房的神祕經驗。這種視覺性的內修法都在文字敘述外，特別仰賴密傳的圖像，才可安全登涉入洞或冥思體內。所以司馬承禎（647-735）在《洞天福地天地宮府圖》的序文中說：「臨目內思，馳心有詣；端形外詣，望景無差。」即表示用以內思的洞天之神，同樣也可轉用於內觀洞房之神。這些道經所附的神仙玄圖雖則已佚，但文字敘述都一致表明神尊之形的端莊、童子之色的美好。這一現象既傳承《老子》的嬰兒原型、也結合了東漢養生術的內視臟神，而將其作為清淨而美好的象徵，顯然也有意區別於安世高所譯介止觀法門的不淨觀。相較於佛教的數息觀、不淨觀的修行法，道教的內觀法來源，即建立於洞天福地與仙真治理說，並依據身國一致說的傳統，相信內觀身神就可以治理體內。所以《神仙玄圖》或《真靈位業圖》的圖譜化，都反映內觀所建立的內在世界，象徵一個秩序化的新天新地。這種內向性超越可以區隔於塵濁的末世，轉而探求洞天之秘，希企獲致神秘的啟示，引領種民在人間建立宜於人居的福地。也就經由內向性超越的宗教修法，反映六朝人建立太平世的政治願望。故這一創教期的內修法，彰顯道教借由游觀展現其深具創造性的活力。

Key Daoist scriptures of second to fourth-century Joanfgnan try to integrate the mystical experience of the “traveling visions in the Grotto Heavens” with those of the “inner visions in the Grotto Chambers.” Such inner-cultivation methods of visualization are beyond verbal description; it is only through relying on secretly transmitted images that one can ascend into the caverns or wander in the obscure inner cognitions. Thus, the preface of Sima Chengzhen’s (647-735) The Chart of the Blessed Lands of Grotto Heavens and the Mansions of Heaven and Earth says, “Watching the inner thoughts, the racing mind has its trajectory; straightening the body as one’s external aims, one gazes at the realm without making distinction.” The spirits used in the inner meditations of the Grotto Heavens” can be transferred for use in the “inner visions of the Grotto Chambers.” Though the mystical pictures of the transcendents appended to these Daoist scriptures have been lost, the written captions can evoke the majestic forms of the prototypical “infant” seen in the Laozi text and the methods of meditating on the spirits of the internal organs in the Eastern Han arts of extending life. This phenomenon was also clearly intended to be differentiated from the samatha-vipassana methods translated by An Shigao.