This article discusses the similarities between the theoretical cores and the complementary strengths of the integration of the two therapies; it also presents the experience of applying them to cases of neurosis and psychosomatic disorders. Both Morita therapy and internal view therapy are considered to be Eastern psychotherapy systems, and they were both founded in the same era in Japan, while the soul of Morita therapy is derived from Zen Buddhism and the internal view therapy is from Jodo Shinshu, but both are not religious. Both theories and methods are based on naturalistic observations of human beings and a deep introspection of the results of these observations. Derived from Buddhist culture, the two have much in common. Although they operate in different forms, they both have a core of ideas such as “truth is only truth” (in Morita’s words) and “breaking down my attachment and restoring purity” (in Nekuan’s words, to break down self-centeredness and restore a pure heart). While Uchikan uses emotional initiation as the entry point, Morita uses cognition and behavior as the therapeutic thread. Uchikan “moves with emotion” to break down self-centeredness, and constructive actions of gratitude and guilt emerge spontaneously. Morita’s “reasoning” is to take practical action to engage in a constructive way of life. The bridging of two therapeutic systems with a common cultural foundation and no conflict between theories may be more conducive to a person’s growth. Moreover, in modern society, there are more and more cases of atypical neuroticism where the “desire to live” is diluted, and Morita therapy cannot explain and save all the distress. Integration can complement each other’s strengths, which is a kind of “constructive behavior”. 1. Morita therapy and internal observation therapy have commonalities and complementary advantages. 1. The operational forms of both seem to be contradictory, but in fact they are unified. Both internal observation therapy and Morita therapy are experiential forms of treatment, but the direction of the experience is exactly the opposite. The inner view is to “look within”, which is to produce a series of emotional changes and insights through recalling the relationship with others, while Morita emphasizes to point the spiritual energy outside the body, “adjusting the outer, and ripening the inner”, and gaining experiences and insights through constructive actions. Aren’t the two contradictory and conflicting? In fact, they are not contradictory, but rather consistent and complementary. Instead of focusing on the symptoms, it is a way of remembering and thinking about the path of life along the way from a new perspective. From this point of view, this act of actively thinking about the past is also a constructive Morita-style action. The whole process of internal observation is also the process of focused attention, the process of doing what is right, the process of constructive action. 2. The complementary advantages of both Morita therapy does not focus on exploring the past and inner emotions, while internal observation therapy makes up for this deficiency without violating the principles of Morita therapy. Although constructive action can improve one’s emotions, the influence of emotions as a source of motivation for action cannot be ignored. The driving force of responsible behavior is one’s noble emotions. Of course, the therapy itself only focuses on the inner experience, and does not ask and clarify how to deal with the symptoms and how to build a sexual life for the patient. Therefore, if the patient is guided by Morita therapy, he or she will be able to act with more purpose and certainty. In cases of neurosis where the “desire for life” has been diluted, internal observation therapy is a good complement. In fact, as one deepens one’s inner vision, one develops a sense of freshness, liberation and tranquility, which leads to a sense of inner enrichment and vitality, an increased sense of empathy and inclusiveness with the people and environment around one, and a stimulated sense of responsibility for oneself and one’s surroundings, thus bringing into play the energy of a spiritually disciplined and vibrant life. After the inner view, the “desire for life” is rekindled or strengthened. 3. The “truth only” in Morita therapy is the fact of objective existence and the fact of mental and physical changes, and the recognition that the only way to respect these objective realities is to accept them. The “truth only” is the facts of our growth process, such as the fact of being loved, the fact of causing trouble, the fact of misunderstanding, unintentional or intentional harm to others, the fact of self-centeredness, and the fact that we are a composite of a conscience and a sinful mind. These facts of “taking care of others, repaying their kindnesses, and causing trouble” are ignored because of “I-ness”, but the responsibility is often blamed on the environment, society, and others. In this process, people will find the “true self”, that is, the de facto self. At this point, people experience a great deal of emotion, the happiness of being loved unconditionally, the feeling of worthiness, the guilt and the sense of sin that comes from being aware of the fact of self-centeredness. These facts and the generation of such real emotions are undoubtedly a positive and meaningful reconstruction process of people’s inner important objects, a process of abandoning and reconstructing the old self. 4. The two “for what we should do” Morita therapy’s for what we should do, when what? Morita therapy tells us that we should do what we should do with our original desire to live, and direct our attention and energy to things in our lives that have definite meaning and can be effective. In fact, many patients unconsciously fall into the misconception that they are trying to do things in order to eliminate their symptoms, which is normal and true, but they have to go a long way. This is in fact self-centeredness. Inner vision therapy allows us to deeply experience our own self-centeredness on the path of the “journey of love” and to be motivated by the power of love to live a new life. The inner vision revives humanity to live a life that satisfies one’s own desires and puts the emphasis on emotion, responsibility, thinking and doing for others. At this point, when the things that are done will be naturally presented to the patient, and at this time, coupled with the guidance of Morita therapy, will be put into a constructive life. 5. The goal of both treatments is the growth and perfection of personality, not the elimination of symptoms. Therefore, in some Morita therapy institutions in Japan and the U.S., “graduation” rather than “cure” is often used as a criterion for judging the effectiveness of patients. Ishin Yoshimoto, the founder of Uchiken therapy, also believes that “healing is just a phenomenon that accompanies internal observation. So far, we have tried to treat 13 cases with Morita neuroticism and 10 cases with atypical Morita neuroticism (fading desire for life) in the Zibo Five Hospital Internal Concept Training Center, and have achieved good results by combining internal concept therapy with Morita therapy. The specific application principle was to conduct an intensive 7-day internal observation experience followed by the experience of Morita therapy. We found that during and after the introspective experience, the visitors first experienced emotional changes, the fact of being loved unconditionally (feelings of happiness, gratitude), and “non-pathological guilt”. The initiation of emotions breaks the resistance to psychotherapy. The egocentric cognitive model changes, the intention to love others, a sense of connectedness is established, interpersonal relationships improve, and there is a strong motivation to reciprocate. As the patient’s emotional and inner world changes, it is easy to observe conscious changes in their behavior: an increase in helping others in the ward, an improvement in their interaction patterns with staff and other patients, becoming more humble and caring, calling friends and relatives on their own initiative, taking the initiative to do cleaning work, becoming more active in various group activities… … It is clear that their “interest” is no longer the symptom or the “I”, and their “life instinct” is unconsciously directed to constructive life activities. After concentrated internal observation, the patient then enters Morita therapy, usually starting with the second phase. The doctors discussed the Morita theory with the patient and experienced various practical activities. Our medical staff generally felt that after the initial intensive internal observation, the patient was better able to engage in the Morita practice, which was smoother than in the past when Morita therapy was applied alone, and the final results were very good. In particular, the combined treatment of “fading desire for life” is more effective than the application of Morita therapy alone. We propose the concept of “integration” between Morita therapy and internal koan therapy because there are many commonalities between the two. In terms of procedure, we actually apply “combined” therapy. The integration or merger of Morita therapy and internal view therapy requires us to continue to sum up our experience in clinical trials and applications to find better and more standardized operating procedures and criteria for the interface and integration of the two, so as to promote the application for the benefit of the majority of neurological patients.