Broad Northern Method - Daoist meditation

Broad Northern Method - Daoist meditation

Levels of practice in "Disciple system" of WuLiuPai School (or Ancient Northern Method):

Earth - levels 3, 2, 1 - “Purification”

Human - levels 3, 2, 1 - “Filling”

Heaven - levels 3, 2, 1 - "Skills"

Abridged Genealogy WuLiuPai
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The Broad Northern Method is a Daoist meditation method practiced since the 12th century by disciples of the Daoist patriarch Wang Chongyang 王重陽. He was a Daoist master and one of the founders of the Quanzhen school 全真教 in the 12th century during the Jin Dynasty (1115-1234). Qiu Chuji 丘处机 particularly excelled in the development of the method's practice.

The Broad Northern meditation method contains the internal work of Daoist alchemy practice—training in body regulation, the circulation of internal light, the practice of grasping and returning, transformation by fire, etc. Additional effects of this method are the purification of the mind and the attainment of tranquility of the heart. Meditation of this method includes sitting still, achieving a state of complete rest, and purifying the heart (xin 心) to ultimate perfection. The core concept of the practice: first develop Xing 性, then Ming 命. Xing is related to the nature of the heart, thoughts, and feelings, while Ming is related to destiny and primordial Qi 氣 energy, which affects health and longevity. The practice requires discipline, purification of the spirit and heart, and bringing Yin 陰 to the limit for the birth of Yang 陽, which allows the accumulation of primordial Qi energy in the body. As seen from the description of the methodology, it belongs to the dual cultivation of Xing and Ming, which classifies it as a true Daoist practice.

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Let's move on to the practical description of how the Broad Northern Method begins. In addition to contemplation, it provides for a preliminary warm-up of the body. Dynamics help to stretch physically, activate the main joints, revive capillaries, and balance the state. This strengthens the body, the musculoskeletal system, and the cardiovascular system. Moreover, this is an important component of the yin-yang balance, which is also a distinctive feature of this practice.

The static part of the practice begins with relaxation, sitting comfortably in a chair or cross-legged. Having relaxed the head, you will gradually feel how relaxation spreads to all organs and tissues of the body. This is not only useful but also pleasant. A desire arises to sit without reflection, simply being in a state of blissful silence and peace. Thus, the effect of meditation manifests immediately. This is the initial adjustment. Later, as the relaxation process deepens, a state of greater immersion and stability arises, in which a person feels not only a sense of inner purity and harmony, but also the accumulation of Qi energy and a change in its quality.