寒月 Hanyue

*

Well thats just a fucking depressing outlook! Truth is harsh sometimes. The skills, methods and knowledge are out there, but they are hard to come by.

I'm referring to most of what the post touches upon, rather than the more esoteric based systems mentioned at the end that use abstract methods with imagination and visualisation (ie indirect). It's just a scale, where you engage it is the entry point, how far the changes occur up and down the scale is a different thing. Since the sounds are typically viewed in relation to the organs, any method used has to touch and affect them. Some are more "direct", others are more "indirect". Hope that helps,

Do you have any specific questions? The relationship of emotions, qi, the organs and the body is often weirdly interepreted in qigong circles. It is currently spring, spring is "liver" qi. Liver qi does NOT mean qi from or in your liver. It refers to a form of yang qi that has a driving pushing quality to it. This is what causes a seed to sprout and literally have the capacity to push through the earth to grow into the sunlight and continue driving upwards - be it a flower, shrub, or tree. This same type of movement of qi in our system we relate to and equate with strong movements of certain kinds of emotional repsonses. This is why "liver" qi is associated with frustration/rumination/anger/rage etc. as well as heart attacks and stroke, blood pressure spiking and going upwards etc. I was always taught to notice the increase of frustration and expressed anger and irritation from people (in person and online) during Springtime. Why this association? When this driving force can express itself and play out, everything is fine it supports us doing things. If it hits something that blocks it, the "pressure" begins to ruminate, which can lead to frustration, which can lead to anger, and then to rage. Sitting on "liver" qi, is generally not a good idea. Calming the liver qi does not really have anything directly to do with the physical organ. It also does not "purge" negative emotions in the sense that you take negative emotion and vomit it out. Rather it shifts the state of your qi so that excessive driving yang qi is not present. Now, it can be understood for example, that without good "kidney" qi, the jing is not anchoring the qi, and the qi even if calm is more prone to be able to rise and or to do so suddenly ("liver" qi). This is where the relationships between the organs and qi comes in. Notice how breathing methods associated with the kidneys is typically aimed at encouraging the rear of the diaphragm to descend and the lower back (mingmen) to expand slightly (the "kidneys grab the descending qi"). If the whole diaphragm does not expand as you breathe, and the rear is stuck guess what? It means that when you inhale there will be a tendency to expand and rise in the front, possibly even to lift the sternum. The sternum raising also occurs in sympathetic arousal ie stress/anxiety breathing. The liver sound is typically done with a LOOONNNGG and slow exhale - this is because doing so calms the nerves and body and the qi. The "sounds" are not magical they simply encourage you to begin to engage the body in different ways as you inhale and exhale. They also relate to patterns of movement of qi. We can add a whole body movement that aligns with and encourages this, as well as an aspect that can be seen to physically "massage" or encourage stimulation/movement of the physical organ as well. Then there is the use of vibration. Different systems and approaches remain more superficial or go deeper into the different layers of practice, or combine they slightly differently. Some focus almost entirely on the sound, arguably to their detriment. The more esoteric systems that add colours, light, animals etc are operating on a different level and you really have to choose one or the other, because trying to span that range within your Being is simply beyond most people in the beginning. They can't be in two rooms at the same time. My preference is for people to learn the more direct methods first, and then if appropriate and of interest to later explore such esoteric methods. Othwerise they can simply become imagination and fantasy.

I wouldn't bother with this teacher. Various red flags, it's expensive and something gives me the impression they might not teach very openly. Generally I agree with Gerard regarding Bagua, but not this time. Sorry mate... Nothing wrong with the demos posted, but... Not all schools of Bagua start turning/walking the circle the same way, or with the same emphasis or type of stepping. The above implies that anyone not stepping the way demonstrated is wrong, or at least not worth your time. That implication I disagree with. Having learned both Cheng and Yin style approaches, and explored Ma Gui, I know which I personally got on with and found the most benefit from. It's not better or worse, or correct and incorrect. It is simply where a teacher (system) starts you off. Over time, I've become less a fan of some of the Cheng (there are variations) and Liang style approaches to the circle, but thats me. Does the teacher have skill? Do any of their students? Do you like/enjoy the atmosphere of being around them? These are the questions. Finding all three and count yourself lucky! You can learn a lot from people even if you don't like them. It's just harder, and not as pleasant. You can also learn from someone with skill, even if others have not (maybe they aren't good students). Again it's harder, but at least the teacher has skill that lets you have a sense of the actual art. But can you grasp it!? If the teacher doesn't have skill, there's no point. How do you know if the teacher has skill when starting out? Thats the paradox one of my old teachers would laugh about. New students (typically) simply don't know enough to discern either way. Such knowledge is sometimes learned the hard way.

I agree with Apech. Most debating this, appear to forget or overlook context. Teachers advising X is preferred over Y are doing so based on the context of a given cultivation method. If you are not practicing that method, then their advise about the use of posture becomes either less or entirely irrelevant. The main thing when learnign a tradition or specific method from a teacher, is follow their advice and trust that it suits and supports the practice of THAT method. There will always be others doing other things while practicing other methods. Criticism of sitting in a chair, is like a football (soccer) player complaining a basketball player used his hands. That said, there are a variety of reasons to learn to sit in full lotus, as well as a variety of approaches of doing so. Some advise it because of the physical stability the posture brings from a culture that sat on the floor. This physical stability enables a deeper practice developing stability of mind and other states. Some advise it as a method to shut off the leg channels, this enables an easier and quicker concentration of energy at the base of the torso, as well as building energetic pressure to stimulate energy centers and channels. Some say that in "proper" full lotus the leg channels are not shut off and the channels are fully open and flowing. This last view, does not in fact undermine the use of the posture to shut off the channels. They are simply different usages, of the same posture at different stages by different levels of practitioner. Things are not so black and white; posture X = 'one thing only' I've had teachers advocate it, or working towards it. While others have felt it was a "show off" posture for the flexible. It is certanly true that the vast majority of those I have met that can comfortably adopt the full lotus posture have no eneregtic or spiritual development whatsoever. Best,

Thanks for sharing That was great! Lovely to watch, such clear shenfa.

This thread is about the Daoist aspects of Master Wang Jiwu's teachings. Specifically the pre-heaven or xiantian neigong cultivation practice. "Xingyi quan, the health exercises of Xingyi quan, and the xiantian (pre-heaven) method of cultivation have been the treasures that have given me a lifetime of benefits in good health." Wang Jiwu Wang Jiwu (1891-1991) was a Xingyi quan master, a Chinese doctor and disciple of Daoist recluse Huo Cheng Guang. He also spent many years studying with one of Huo's senior students. While it is in some ways curious that this 'Daoist' neigong is attributed to 达摩 Damo/ Bodhidharma, this is quite common. Even the famed yijin jing, the earliest extant text (1624) which linked daoyin practice with martial arts, was first written down and widely spread by a Daoist called Zongheng, using the pen name 'Zi ning daoren' (purple elixir Daoist), who attributed the practice to Damo (a point refuted with much evidence today). Xingyi has always retained a certain relationship with and respect for both Daoism and Buddhism. As with noting the influences between Vipassana (insight) and Zuowang (sitting and forgetting) on later practices such as Ch'an in Buddhism and Neiguan (internal observation) in Daoism. The one thing scholars have always maintained is that the emphasis of the lower dantian originated from China and 'Daoism'. Below are extracts/quotes describing aspects of 先天功 xiantiangong from the writings of Wang Jiwu, Wang Lianyi and a student of Wang Lianyi. Please note that they are not necessarily in the order in which they originally appeared. I hope others find them as interesting as I have. Daoist context; “Master Wang made use of xingyi and the先天功 xiantiangong to open up his内氣 neiqi (inner qi), allowing先天元陽炁 xiantian yuan yangqi (pre-heaven original yang qi) to flow unimpeded. This xiantian yuan yangqi accumulates in and fills the dantian, strengthening the root of one’s life, preventing disease, preserving health and extending life.” “Master Wang followed the Dao, worshipped the gods and sat in meditation. He practiced the method of cultivating the xiantian qi, which proceeds though the practice of quan (martial art), and neigong in three stages, 煉精化氣 lian jing hua qi, 煉氣化神 lian qi hua shen, 煉神還 lian shen hua xu (refinement of jing into qi, refinement of qi into shen, refinement of shen into emptiness). By this process the 後天氣 houtian qi (post-heaven qi) is replaced by the先天元炁 xiantian yuanqi (pre-heaven original qi) and the goal of strengthening the Qi is realised, resulting in a healthy 长生 chang sheng (long life).” “Master Wang put even more effort into 复性 fu xing (returning to one’s original nature). This is achieved through respect for the gods and high level neigong….The後天三寶houtian sanbao (post-heaven three treasures) are jing, qi, and shen. The 先天三寶xiantian sanbao (pre-heaven three treasures) of one’s original nature are 元炁 yuanqi (original qi) [post-heaven ‘qi’ is air], 神 shen (spirit), and 性 xing (one’s nature). Since refining shen to emptiness is so important, Master wang placed special emphasis on this gongfu. With the refinement of shen to emptiness the yuan, xiantian qi fills the body, causing one’s intelligence to rise to a higher state, the mind becomes 清 qing (clear) and wisdom results. If one wishes to see further ahead, one must climb to a higher place.” “One should become adept at cultivating the元, yuan (original) 先天陽炁 xiantian yangqi (pre-heaven yangqi), thereby preventing invasion by pernicious influences. This original pre-heaven yang qi is cultivated through the practice of xingyi quan and先天功 xiantiangong. The qi then becomes full and can be 蓄xu (stored) in the dantian.” “Of course, in the cultivation of the dantian, one must have the正法 zhengfa (correct method), and practice without break…waigong (external cultivation) and neigong (internal cultivation) are of equal importance, even to the extent that oftentimes the neigong is the key to success. One must never forget neigong and only focus on waigong.” Wang Lianyi "Method"; The essence of the method of 先天功 xiantiangong is the development of the 下丹田 xiadantian (lower dantian) and the gathering of the 先天元陽炁 xiantian yuan yangqi (pre-heaven original yang qi). According to Wang Lianyi once the original 'yangqi' has filled the dantian "the yuan yang qi will fill the body and circulate freely of its own accord". As Master Wang writes "Without desire one is strong, without desire one is quiet, without desire one may return to that which is natural, without desire one returns to the original state. With a 心 xin (heart) like still water, from the extreme stillness will spring action, from the emptiness comes that which is alive, yin and yang in harmony and the qi flows unimpeded. With a xin like still water the qi is sufficent and the 神 shen (spirit) full." Wang Lianyi explains that you "should not try and force the qi to flow through strong intention." Instead practice should be done with "a relaxed mind and the intention focused on the dantian. After the qi has gathered in the dantian, it will find its own way in the 小周天 xiao zhou tian (small heavenly cycle)" A description of 先天功 xiantiangong by student of Wang Lianyi "to practice neigong, to cultivate the dantian’s 内氣 neiqi (inner qi). The training method is not actually that complicated, it’s called Bodhidharma's Pre-Heaven Qigong 达摩先天功, and includes both sitting and lying postures, and even ‘sleeping qigong’, which involves falling asleep naturally whilst practicing the aforementioned postures. The key is to keep practicing every day for 100 days and to keep sex to a minimum.... The idea is that after you have ‘filled up’ the dantian, you can project it to the rest of the body. After the body is full of 真氣 zhen qi (true qi), the body naturally becomes as light and agile as a swallow. If you practice late at night or early in the morning, you will feel that it’s not you practicing xingyi, but rather the movements of your body are driven by the 内氣 neiqi (inner qi), spontaneous and automatic, and not reliant on your own will. I believe that if we persist in our training, we too can reach the stage of "no-mind is the true mind" (wu yi zhi zhong shi zhen yi) talked about by older generations." Wang Lianyi explains, "The method utilises natural, abdominal respiration to strengthen the xiantian yuan yang qi (pre-heaven original yang qi). The result is a method which opens the channels of xue (blood) and qi, increases neili (internal power), rids one of disease and improves the health. It is important to maintain a cheerful and optimistic state of mind, releasing any concepts that are not conducive to good health, as well as controlling the 'seven emotions and six desires'. One should keep a quiet and happy 心 xin (heart/being), allowing the body to remain in its normal state. This will allow one to have a xin as calm as still water, comfortable, and concentrated so that the xin and shen unite as one. The breath should be natural and smooth with the tongue pressing against the roof of the mouth, the lips gently closed, the eyes looking 'inwards' and the ears listening to the self, the xin and qi are coordinated and the intent is on the dantian. From the extreme of stillness, movement is born. When the xin is quiet and the body relaxed, one will come to a state of 'emptiness' in which the self is forgotten. In this state, the yuan yang qi will fill the body and circulate freely of its own accord. In this state of quiet relaxation, one should practice the xingyi exercises for health." Alongside the 先天功 xiantiangong a “dry bath” method of self massage was also taught which could be done first thing in the morning and last thing at night. Master Wang taught that diet, physical exercise, the practice of martila arts and neigong were all important and should be equally integrated. Best,

This is correct. It has Bruce's name on it as a stamp of approval, but it is Paul's book, following Pauls way of explaining things. All the senior students have their own ways of leading people through the neigong, as does Bruce. I like the original H&E Dvd as well. Though there are some issues with it. In the same way that Bruce goes into the advanced version rather than the usual foundational version of cloud hands on the Energy Gates Dvd. In the H&E Dvd he doesn't explain/teach the initial circulation for the large cycle, he goes straight into a more advanced version. I still think it gives a great introduction, and overview for layers of the practice that many will get a lot from. All in a relatively inexpensive package. Best,

Not all Daoist lines place or associate the zhongdantian (central/middle dantian) with the heart, or the heart as being a dantian. Some do, some don't. This can annoy people that want everything to line up and fit neat boxes, but there you go. And no it doesn't mean one tradition is "correct" and others "false", and which is which.... Over the years I've been exposed to several dantian models, all of which follow the internal logic of the tradition that used them. Similar to 'chakra' models (of which there are plenty) used in different yogic and Buddhist traditions.

That is because it was set up to organise hosting workshops 8 years ago! There are no plans for us to host Michael in Europe. If you wish to know whether or not he has any intention to travel to Europe, e-mail him and ask directly, his e-mail is on his website http://www.qigongamerica.com/ You could even look into organising and hosting him yourself.

You're welcome. No. Wouldn't that be a miserable life! While it is common to translate 慾 as "desire" and if you look in a modern dictionary it will also say "passion", this can lead to some interesting interpretations of what Laozi is trying to point out. That you must live a "passionless" life? Not only is this counter to the received pragmatic teachings, but also if we turn our hats to a scholastic view. 慾 etymologically carries the meaning of 'to want, to request, to ask, expectation, longing' the meaning of which is usually summed up as I mentioned, in the translation of "desire". One way that makes pragmatic sense of this, is the view that Laozi was pointing out that when we want things to be something they are not, this leads us away from the Dao and into mental or emotional states that separate us from it (be they viewed or experienced as "positive" or "negative" states). You can however fully accept what is, and experience positive emotional states. Denial of emotional states is in fact counter to the teaching of accepting things as they are and naturally arise. That, or you can choose a dour life. Yes it is true that many renunciates aim to reduce the impact of the world upon themselves to aid their training. Hence the term renunciate. But that is only way approach to get somewhere, and even that does not always lead people to where they are trying to get to. So don't mistake the approach for the destination. Laozi explains an approach in a kind of tongue twisting, brain frying play on words in verse 71 (though different editions of the text read slightly differently); Know not-knowing: supreme. Not know knowing: faulty Only faulting faults is faultless. The Sage is faultless By faulting faults, And so is without fault. - Addiss & Lombardo If you can wrap your head around that, you'll see that avoiding things is irrelevant. It was and is only ever a temporary stop-gap, which may or may not be helpful for any given individual. Don't forget the Chinese saying "The small hermit lives on a mountain, the great hermit lives in town."

There are two paths that you can get an answer from. One is irrelevant for most people. The other can be understood in several ways. For some it will lead to an esoteric study usually involving tables of correspondences and associations, as well as practices or methods that engage those correspondences and associations in order to align with the qualities viewed as relevant to winter (or the given season). Without knocking the above, as I mentioned it is not the only understanding. Another is more directly connected to the natural realm. This is about following the qi of the seasons, it's not the weather, that is only one part. The qi of the season has a terrestrial and celestial aspect, but as I've said it isn't about going into complicated calculations and potentially dogmatic tables of correspondences. Instead it is rooted in observation of nature, flora and fauna. Winter is often touted as relating to our kidney system, which is true but easily misunderstood. It isn't really talking about the kidney organs, although they are an aspect of it. The Neijing provides suggestions that are based on not taxing the kidney system, physically, or mentally-emotionally. So, whatever you have in your life that uses the kidney system, you want to learn to back off from that (plausible), or even completely stop it (not so easy in todays society). The actual practices therefore should be the ones that emphasis or allow that, or that aspect of your practice becomes emphasised (not entirely the same thing). While nature is going deeply yin heading into the peak of winter, it does not mean there is no yang. Reducing activity does not always mean no activity, or even less activity, it refers more to how you approach and do activity. You still want to encourage some circulation to maintain health and fend off the cold. The cold is viewed as driving things deep into the body, which is why the surface and extremities can become cold. We are advised that we want our qi to go deeply inwards, to store and nourish during winter. So why not let the cold do this for us? They are not the same. In our practice we want to maintain some yang, this enables and allows the yin aspect of our practice to be better, deeper or more full. Losing the yang can lead to what is called 死坐 "dead sitting", a concept found in Daoism and Chan Buddhism. Another aspect is changing with the yin-yang changes of light (daytime) and dark (nighttime), maximising the time we have available light, and getting suitable rest. Another would be eating sensibly in accordance with seasonally available foods, as well as cutting back on yin foods (cold/cooling food etc), while emphasising yang foods (hot/warming foods etc), this includes what we drink and any teas we consume (which change seasonally). So our food, practice, habits and activities fall in line with the nature and qi of winter, more than they do not. The caveat is that each person is unique, and given possible present pathologies what is best for an indiviual is always a balance between medical and seasonal considerations. Just because you read somewhere "do X in ______ season", it does not mean it is appropriate for you. Learn to know yourself... and find those that can help you do so in the meantime.

Apologies but this feels like a mis-understanding of Laozi. 五色使人目盲 the five colours make our eyes blind 五音使人耳聾 the five tones make our ears deaf 五味使人口爽 the five flavours make our mouths numb To beleive that there is only one singular 'true' meaning in these classics is a mistake. Bearing that in mind. Here the number five is being used to represent the manifesation in the world around us, it could read "all colour(s), all sound(s), all flavour(s)...". It is not saying "music uses the five tones, the five tones make us deaf, therefore do not listen to music". Just as it does not mean "blind", "deaf", "numb" in the literal sense of physically being incapable of seeing, hearing etc. It means that we are blind to the Dao, deaf to the Dao etc. Even if you avoid music, you are still hearing the "five tones" Laozi is referring to. Rather it is pointing to what occurs when we lose ourselves in the manifestation of the world. Buddhists would call that maya (illusion). Laozi remember is trying to point you to the Dao, which is 'constant', rather than the world of form, which is always changing. If you are not blind to the Dao, deaf to the deaf, numb to the Dao, you can watch, or listen or eat and it will not make you "blind", "deaf", "numb". These passages are not in isolation; 視之不見， we look but don't see it 名曰夷； and call it indistinct 聽之不聞， we listen but don't hear it 名曰希； and call it faint 搏之不得， we reach but don't grasp it 名曰微。 and call it ethereal Which is a continuation of the previous ideas. This is not philosophy or life advice, it is a direct pragmatic experience of consciousness.

I remember this thread haha Doc's logic and reasoning is not always straight forward, there are often intentional puzzles, and mis-direction. He liked to keep people on their toes, as well as see who was truly paying attention and doing their homework. Just to be clear, many of the basic/foundational kamae in Bujinkan taijutsu can be found in all sorts of arts or activities the world over. It doesn't mean they are related! Unless of course hiraichimonji really is the secret kamae of football goal keepers around the globe!? While there are some very rare and bizarre gongfu styles, if you think a little more laterally, you might get more traction understanding where Doc was coming from (even if it wasn't specifically), you still might learn more than banging your head against the wall, and turn up something worthwhile and of interest, which is what he wanted anyway.

And people want to skip beginners content and go straight to the super advanced stages?? The "beginner" stage of any mehtod is always the more important and relevant. I said.. Personally I feel training in person with a teacher of a method is always far better than trying to learn from resources alone. If you have access to a teacher resources can help with the learning process, even if they are not exactly the same in content. I don't know many who would listen to a book over an actual teacher, but well.. Lastly, there are various resources purporting to teach this method, there are differences between them, and some are far more reliable than others. Several are also ridiculously expensive, especially for what you get. So regardless of anything else, I still feel that book is the most accessible (cost and readability) point of entry into the method for anyone without a teacher. It is not a bad book, in a sea of crappy qigong books. If someone enjoys and likes the method, then they can investigate further, either in finding a teacher or forking out more money for an expensive course to (hopefully) take them further. It isn't rocket science, it's common sense.

Chia's "Healing Buddha Palms Chi Kung" is his marketting name for Shaolin Neijin Yizhichan Qigong (full name). A good and accessible book is; https://www.amazon.com/Shaolin-Nei-Jin-Qi-Gong/dp/0877288763/ref=sr_1_1?ie=UTF8&qid=1480677706&sr=8-1&keywords=shaolin+nei+qigong Some of this method is blended with other methods in the 'Healing Qigong' section of Qigong Empowerment. Beware some of the expensive "courses" being sold on the web for this method. Best,

Mate, you crack me up, nearly split my tea!

Hi Pan, In YSB there is standing to develop 'blood', and standing to develop 'qi' for a reason. You want to understand and work with both. There is a VERY good reason for both methods, and even modern sports science supports this. Please know that there is always a reason for a given practice. If one teacher says "do this...like this....avoid XYZ when doing so" it is beacuse that is the practice they are teaching you, and how to get the development they are trying to get you to have. It is that simple. It does NOT mean that another teacher, teaching another method cannot say the exact opposite! "do this...like this....and embrace XYZ when doing so". It can be a different method to develop something else, even if it LOOKS the same to the outside eye. In plain straight out physical exertion shaking means you have overly taxed the muscles and confused the neuro-muscular connection. When trying to learn movement patterns etc, this is not good. It gets in the way of that purpose. Yes, out in the wider world, there are methods that intentionally sets up this kind of shaking, but their reasons for doing so, and the proposed aims of those methods are not tied to training movement patterns. You want a smooth neuro-muscular connection. In Chinese medicine shaking and vibration means the qi and blood are in a dissonant relationship, they aren't together so to speak. Either the qi is moving too fast for the blood, or the blood is not able to keep up with the qi (not the same thing). YSB has doudong gong (shaking) practices in it's daoyin, shaking is not always bad. It depends on why it is being done, when it is being done and how it is being done. Be careful of comparing apples and oranges. I hope this helps,

I want to clarify that Doc Morris was not Susan's predecessor. Doc sought her out to learn from her, they became friends and colleagues and worked together for years, she changed the way he did things and taught. That said, most people only know of her because of Docs work. Every individual is the sum of all of the influences upon their life and their life experiences. The idea that cultivation 'fixes' everything is such a myth. And "kundalini-shakti" was only one aspect of Susan's path, which cannot be reduced down to such a simplistic label. Susan was an amazing and wonderful friend and mentor, who I've known for 13 years. I've had the pleasure of hosting her in Europe a few times, hanging out with her was always a great time, a fantastic sense of humour and a genuine and lovely human being. Through her I met many other dear friends. She changed my life, I will miss her deeply. May Light shine on your eternal soul, much love.

Yes! Farting is good! When doing treatment farting is a good sign, as with others. Though many people will repress it because of embarrssment! I teach yawning as a way into understanding the old methods. There is a reason it is said they are based in nature, it is sad that this appears to have largely been forgotten. People have retained the words, and yet, things are not rooted in nature anymore.

Yawning is a natural neurolgical response that can occur for several reasons. In mammals it is related to other 'spontaneous' or naturally arising (ie without intention) responses that are related to what is called "weiqi" in Classical medicine (just as other autonomic process such as sweating, sneezing are) [don't read that reference of 'weiqi' as referring to esoteric energy bubbles etc just because some Western teachers have skewed views of such things]. One of the things cultivation practice does is remove the habits we have accumulated that interfere with the body-mind's natural regulatory processes. Mainly the socially aquired repression of various bodily functions. As such, yawning and other systemic responses and reflexes often are allowed to express themselves. As with any reaction from practice, allowing, BUT NOT INDULGING, is the best way forward. By indulging I mean adding to. Just let it be, let yourself yawn and relax into it, but don't encourage it. Otherwise you can establish other habits, and rather than move through a process of transformative change, you simply create a cycle that never moves on. This happens a lot when people experience emotional releases. Best,

This is the diagram of the "central channel" Bruce has provided. So if he says it relates, then this is what he is saying it relates to. This is zhongmai, which (in the torso) runs straight through the body from baihui to huiyin, but it also runs through the core of the limbs, it is not a spinal route. Different systems use the term "central channel" in different ways, some to refer to a spinal channel, others to refer to the channel from crown to perineum. It's not right or wrong, just the same terminology being applied by different methods to different things. His maps (like anyone's models) only really matter, when involved in his system. If not, put the effort behind working with the methods and maps provided by the teacher or system being studied, and don't worry about what the "neighbours" are up to. The grass is always greener... Hope this helps,

That particular diagram is from Bruce Frantzis. These are the deeper side channels running through the left and right sides of the body, they relate to the skeletal system and to yongquan and jianjing (the names are a clue). They arguably relate to the side channels that "loop" the left and right sides of the body, the yin-yang qiao and yin-yang wei, see attached.

The side channels in Frantzis system (that are also found and used in other Daoist arts) are not those discussed in Tibetan or Yogic practices. Not better or worse just similar terms referring to different things. Best,