The Neijing Tu does not present the body as a dissection. It overlays bodily sites with a sacred geography of mountains, passes, stars, fields, animals, and working figures. The head evokes Kunlun; the lower abdomen becomes a field cultivated by an iron ox; the spinal route is read through gates and waterways. This is a map for contemplative practice: the body understood as a microcosm to be cultivated, not a claim that its landscape corresponds to anatomical structures.

The diagram's waterways and the paired figures working a treadwheel have been read in relation to the Waterwheel or Microcosmic Orbit: an internal-alchemical circulation linking channels and bodily centres. The imagery belongs to a technical religious vocabulary, not a literal hydraulic mechanism. The extant stele was engraved in 1886. It recombines older ideas, but the age of the silk model named in its inscription is unknown, so the former 1,700-year pedigree cannot be stated as fact.

Everything before this archive entry has treated energy as something measured from outside. The Neijing Tu turns the instrument inward. Cowherd and Weaving Girl inhabit the body; fields are ploughed; furnaces refine; celestial patterns descend into flesh. These are not anatomical structures or experimentally measured energy channels. They are a Daoist vocabulary for disciplined inner transformation — a body made large enough to contain a cosmos, then cultivated from within.