Neijing Tu: The “Inner Landscape” Diagram

Neijing Tu: The “Inner Landscape” Diagram, a Rare and Unique Timeless Masterpiece!

Neijing Tu (內經圖) is closely connected with Chinese medicine. This work is considered a classic in Taoist internal alchemy practice. Using landscape painting metaphorically, it depicts the functions of human organs, the roles of various body parts, and the emotional stages throughout the practice. The diagram uses imagery to point to the dual cultivation of essence (jing) and life (sheng), revealing their true meaning in the unity of heaven and humanity. It has been praised by later generations as the "first image of Chinese health preservation." As a classic, the time of its creation has always been a subject of debate.

The Neijing Tu image (Inner View) is a summary of the human body, a microcosm as Daoists imagine it. It depicts the torso and head from the side. This image is engraved at the White Cloud Temple in Beijing, discovered in 1886, though it was undoubtedly created much earlier.

In this side view showing the torso and head, there are three "Cinnabar Fields" where the inner transformational practice called Neidan in Daoism takes place.

For researchers seeking a deeper meaning of Tai Chi Chuan practice, the diagram is significant because it helps understand what happens inside the body on a psycho-energetic level. A broad knowledge of Daoist philosophy and Traditional Chinese Medicine is essential to fully comprehend this symbolic image.

The diagram will be simply explained further so that readers can explore the details themselves and, if interested, follow the path of practical use of ancient wisdom and the knowledge of masters who are initiated into the mysteries of the human body, mind, and spirit.

This image is far from mere imagination; it serves as a guide for researchers of the inner nature of humans and their connection with the surrounding nature. The body is a wondrous universe in miniature. Through this microcosmic principle, humans can connect with all living beings and live in harmony with all life. Inner harmony primarily includes a healthy body, mature intellect, and a free spirit.

At the lowest part of the diagram, there is a basin filled with the fluid "jing" (essence) flowing from the kidneys down to the huiyin region (perineum) — the tailbone funnel . By controlling the perineal muscles, the internal transformation process begins. Normally, this essence disperses into bodily fluids; however, through Neidan (inner alchemical practice), this process reverses ("Kan" – water flows upward) .

At this point, two children symbolizing Yin and Yang turn the balance mill, which continuously rotates in the lower abdomen with conscious breath control. They propel the energy "jing" upward to the lower dantian — the body's lowest energy center. Their task is to prevent the life water from spilling downward and to lift the awakened energy to the "lower furnace" where water transforms into fire. Four rotating Yin-Yang symbols (in the lower dantian) emit internal heat . This stage is a crucial step in the inner transformation process (Neidan).

A strong ox plows the field where golden coins are sown , symbolizing the diligent, tireless effort needed to achieve a highly spiritual state and transform Jing into Qi. The sowing of golden coins is a metaphor for the first seed of the "Golden Elixir" (the elixir of immortality). In the diagram, the water of Jing rises as Qi up the spine through the governing meridian (Du Mai) .

In the central part of the diagram, the area above the diaphragm is depicted, where the main internal organs reside in the chest cavity. The two central figures here are the Shepherd and the Weaver. The Weaver represents the spirit of the kidneys, the feminine Yin principle, and the Shepherd symbolizes the heart (Yang). The Shepherd plays with the Big Dipper constellation (plough). According to legend, these two lovers, who fate cruelly allows to meet only once a year, meet on a bridge formed by the backs of magpies .

The Weaver sits on the ground, symbolizing earthly intuitive wisdom that can only be released in connection with the Shepherd's energies, symbolizing spiritual advancement. In the body, this means the union of water and fire, manifestations of the spiritual essences of the kidneys and heart. This union is only possible by awakening kidney stillness and calming the agitated heart — a difficult stage for many Neidan practitioners.

The Shepherd stands in the middle dantian, in a vortex that represents the heart area, resembling a Taiji swirling vortex . According to the text on the diagram, this area has Mount Gen, which in the I Ching symbolizes calmness and stability. Emotional energy here must calm down to allow fire to mix with water. The Shepherd holds the Big Dipper, an important symbol in Daoism; this constellation’s rotation in the sky balances the celestial Yin and Yang. Heart calmness means Yin and Yang are balanced in human consciousness, leading to transformation depicted in the diagram as "stringing golden coins," which metaphorically indicates a high level of spirituality.

In Daoist medicine, the tongue is linked to the heart and middle dantian (the Shepherd’s location). This area looks like a tongue, although not clearly mentioned in the text. The tongue is surrounded by a fluid representing "jade-like saliva," which fills the oral cavity as the "Crow’s Bridge" forms. This symbolizes the contact or connection of the tongue with the roof of the mouth, a required act in alchemical practice. The remaining text about the middle of the diagram discusses the liver, lungs, and spleen. Trees on the left side symbolize the lungs, while other organs are not drawn. The left text highlights the vital role of energy balance in the heart center as the place where the elixir of immortality may originate. This elixir must be "nourished" by the waters from the source, the upper part of Neijing Tu.

At the top section of the Neijing Tu, the practitioner’s head is depicted. Two figures appear here: the Blue-eyed Monk and Laozi. The twelve-storied pagoda at the bottom of this section symbolizes the rings of the trachea, though humans usually have 15 to 20 of these rings. The pagoda illustrates the importance of maintaining a straight neck posture during Neidan practice. A common mistake is allowing the neck to droop, especially when relaxing.

Above the pagoda is a square water basin with a white bridge. The bridge symbolizes the tongue placed on the roof of the mouth, connecting the Du and Ren meridians. On each side of the bridge, the meridians extend, one forward and the other upward to mountain peaks, forming a ring. This ring is the "small Qi wheel" or microcosmic orbit, a crucial point for Qi circulation before advanced Neidan practice. This circulation allows energetic substances to flow down into the body when needed. If the flow is blocked, two serious disorders may occur: first, excessive upward Qi causing illness; second, Qi leakage, leaving the person depleted. Such states are difficult to treat and require an experienced Qigong therapist or TCM physician. The diagram shows an example of Qi leakage spraying from a rock into the basin, labeled “Qi disease.”

Two spheres in this section represent the two eyes, the Sun and the Moon. They revolve around Mount Kunlun, a mythological mountain symbolizing a heavenly realm. The head contains nine peaks where water from the spine flows. The rising water symbolizes the transformation of Jing into Qi and Qi into Shen during its ascent to the head. The nine peaks represent inner regions of the upper dantian detailed further in the separate diagram "Xiu zhen tu." The Sun and Moon also represent alchemical factors in Neidan. Heaven and Earth signify the full manifestation of Yin and Yang, whereas the Sun and Moon (fire and water) are less typical Yin-Yang states engaged in cyclical movement and transformation. In the body's microcosm, Heaven and Earth symbolize the stable power of true consciousness, while the Sun and Moon’s movement indicate the transient nature of the mind.

Atop the central peak is a small sphere inscribed with “a millet seed containing the entire universe.” This is the alchemical pill resulting from the union of various energetic substances in the body and contains the essence of existence itself. It represents a very high level of alchemical transformation in Daoism.

The two figures in this image are Laozi with “white eyebrows that reach the earth” and the blue-eyed foreign monk who “supports the Heavens.” The monk is likely Bodhidharma, founder of Chan (Zen) Buddhism. These two figures represent the resonance between Daoism and Chan Buddhism. Bodhidharma “supports the Heavens” symbolizing the mind, indicating a strong Buddhist influence on Daoist views of the psyche. Buddhism’s deep focus on human psyche dynamics has been integrated into Daoism. Laozi’s white eyebrows extend from heaven to earth, i.e., the body. Daoism explores health and bodily influences in more detail than Buddhism.

Finally, Neijing Tu notably states: “White light radiates between the eyebrows. This light frees the practitioner from the endless cycle of reincarnation.” This point is located on the Yintang meridian and is also called the “third eye” in other traditions. It is the upper dantian, the crystal palace, and the dwelling of Shen (spirit, consciousness). The white light of spiritual enlightenment symbolizes the opening of a connection with true consciousness.

Footnotes:

Mineral: Cinnabar (Mercury sulfide)
Neidan – meditative inner alchemy practice, inner transformation, alchemy of the three treasures: Jing (essence), Qi (energy), and Shen (spirit); Neigong – harmonization of body and breath; internal martial art
This area is extremely solid, as if wrapped in nine layers of iron armor; it opens when Qi fills it.
Kan trigram in the Yijing, symbolizing essence in the lower body.
The cerebrospinal fluid pathway resembles a branched nervous system ("Hidden Current" or "Yellow River"), flowing not through meridians but ascending all the way to the brain; Yang Qi. It must pass through three barriers: first in the coccyx, second spinal narrowing behind the middle dantian (kidney level, between T7 and T8), and third at the top of the spine.
The four mediators: fire, water, wood, metal, with earth in center (the fifth element).
The metaphor of sowing gold coins represents achieving high levels of spiritual growth.
Du Mai – Governing Meridian (Yang Fire), Ren Mai – Conception and Functional Meridian (Sea of Yin Essence).
Weaver – Vega star in Lyra, Shepherd – Altair star in Aquila; Vega, Altair, and Deneb form the Summer Triangle (7th day of 7th month in the Chinese lunar calendar), the brightest stars in the sky.
Example practice: silk reeling in Tai Chi.
This "bridge" connects the Du Mai and Ren Mai meridians; the annual meeting of the Shepherd and Weaver, Yin and Yang, Vega and Altair.

Referenced sources in the diagram description:

"White Moon on the Mountain Peak: The Alchemical Firing Process of Nei Dan" by Damo Mitchell
"Neijing tu (Chart of the Inner Warp)" by Fabrizio Pregadio

This translation is based on the original text and the spiritual knowledge of Daoist philosophy and Neidan methods. If you wish, I can help provide a deeper explanation or conceptual analysis.

Research and Persian translation by: Aryanmehr