Fetal Breathing: An Exceptionally Unique Breath Cultivation Method

There are many objective criteria for judging whether a cultivation system is complete and well-rounded. As a general rule, systems that lack breath and energy training tend to fall short—less ideal, less whole. Of course, there are exceptions, but the value of tuna (breath cultivation) is truly extraordinary. The reason is fundamental: between "body methods" (shenfa) and "mind methods" (xinfa), the "breath method" (xifa) occupies a transitional middle ground. It gathers the strengths of both while sidestepping their respective weaknesses. There are a great many approaches to breath cultivation; carefully categorized, they'd number no fewer than a hundred. This article introduces several special breath cultivation methods to support fellow practitioners in their study, training, and realization.

Breath Retention Method

The ancients consistently held that breath retention could heal illness and prolong life. Some schools even advocated using the duration of breath retention as a measure of a practitioner's depth of attainment. From the perspective of somatic science, breath retention is in fact a superb skill of self-regulation and self-mastery. True breath retention involves not the slightest strain or danger—it is deeply comfortable and remarkably effective. The following situations all lend themselves to breath retention practice: first, when feeling physically unwell or experiencing minor ailments (to avoid adverse effects, those with serious illnesses should not attempt it, and even those with minor conditions need a teacher's guidance); second, in the instant of tripping or colliding with something (a rapid retention of breath at that moment has a remarkable protective effect against injury); third, when deep, long, fine, and even breathing arises naturally (adding a slight intention of "retention" will immediately deepen one's skill, but there must not be the slightest forcing).

In fact, many specialized practices are closely tied to breath retention—particularly to the depth of penetration and the duration of the hold. Practitioners may adopt breath retention as an advanced method for long-term cultivation, provided they understand the principles, have proper instruction, and can ensure their own complete safety. The specific method and precautions are as follows:

Inhale, retain the breath, exhale, then retain the breath again.
This is one cycle; repeat as desired.
Begin with a retention of one second, adding one second per day. You must work within your capacity and know when to stop.
The environment should be quiet, the air fresh.
Once proficient, you may layer in positive visualization: on inhalation, imagine drawing in cosmic lingqi (spiritual energy) and divine light; during retention, imagine yourself transforming into radiant, multicolored luminous energy; on exhalation, imagine yourself drifting among clouds.
Practice once to three times daily, ten to thirty minutes per session.
Those who are ill or physically weak should not practice. Nor should those who don't understand the principles, lack proper instruction, or are single-mindedly chasing quick or dramatic results. Otherwise, all consequences are yours alone.
The key is relaxation of body and mind. On the foundation of quiet stillness, openness, and emptiness, proceed gradually and persistently. Over time, great attainment will inevitably follow.

Embryonic Breathing Method

Embryonic breathing (taixi) appears in many schools, though the specific methods vary. As the name suggests, it means making the practitioner's form like an infant's, their spirit like fetal breath—completely merging into the embrace of the cosmic mother and drawing upon her inexhaustible energy. Ancient longevity experts always regarded embryonic breathing as the finest possible state of body-mind function. So what are the similarities and differences between embryonic breathing and what is commonly called "pore breathing" or "body breathing"? In essence, there's no difference between them. If there is one, it lies mainly in depth. Generally speaking, pore breathing is the beginning of body breathing, and body breathing is the starting point of embryonic breathing. Many practitioners already understand the value of pore breathing and body breathing—so the importance of embryonic breathing needs no elaboration.

Embryonic breathing is the natural outcome of sustained breath cultivation, so there's rarely a single-step method that leads straight to it. Usually, one enters the embryonic breathing state spontaneously, on the foundation of pore breathing and body breathing. Below are two methods for cultivating it.

Method One:

On inhalation, naturally draw in the abdomen. Visualize the front of the abdomen drawing so close to the lower back that it becomes a thin sheet.
On exhalation, naturally relax the abdomen. Visualize spiritual energy returning from the Mingmen (Gate of Life) to the navel. Repeat this churning motion. Over time, embryonic breathing will arise on its own.

Method Two:

Naturally regulate and even out the breath until calm and steady.
Progress further, until the breathing reaches a state that seems both present and absent.
Set aside formal breath training and devote yourself entirely to contemplative visualization—experiencing the wondrous state of embryonic breathing, where the abdomen breathes naturally in harmony with the cosmos.

Circulating Qi Breathing Method

Below the Lower Dantian, two acupoints at the rear connect to the spinal meridian, reaching upward to the Niwan (the Mud Ball). Niwan is the name for the fluid of the brain palace. Every three consecutive swallows, swiftly attend to the Lower Dantian, drawing the internal primordial qi and sending it by intention into the two acupoints. Then visualize two streams of white qi, flanking the spine in a dual ascent, entering directly into the Niwan, permeating and warming all the palaces, descending in a luxuriant cascade through the hair, face, head and neck, both arms and large fingers—all at once flowing down into the chest and reaching the Middle Dantian.

The Middle Dantian is the spirit of the heart palace. It irrigates the five organs, then passes back through the Lower Dantian, reaching the Three Stars, flowing through the thighs, knees, shins, and ankles, descending to the Yongquan (Bubbling Spring). Yongquan is the center of the sole of the foot. This is what is meant by dividing the one qi to restore harmony—the state of stirring with thunder, moistening with rain and wind. Just as heaven has its springs and sources—without the thunder's rumbling ascent, nothing can moisten all things—so too, if one does not circulate and expel impure, harmful qi, the body will fall into dis-ease. Since there is saliva and fluid, if one does not rinse and swallow it, it cannot irrigate the five organs or bring forth their radiance, and ultimately cannot return essence to replenish the brain. Without union and coupling, it cannot surge upward. Swallowing and absorbing internal qi cannot be drawn and put to use without exhalation and inhalation. Thus we know that the way of circulation and the principle of application model themselves on heaven and earth. Visualize the impure, stagnant, and harmful qi, as well as diseased blood within the body, being swept away by the upright, nourishing qi, all exiting through the tips of the fingers and toes. This is called "dispersing qi." When qi disperses, extend the fingers; there's no need to maintain a tight grip. Completing this once is called "one pass." When the pass is clear, there is no illness; then regulate it again, as though directing the hands. If directing the hands becomes difficult once more, drum and swallow as before.

Retaining the breath and drumming-swallowing to thirty-six breaths is called the Minor Attainment. If you have not yet ceased eating grain, you should still eat sparingly at this stage, keeping the abdomen spacious, empty, and clean. Whether sitting or lying down, whenever the abdomen is empty, swallow. Over the course of a day and night, reaching ten cycles, you'll naturally accumulate three hundred sixty swallows. If you've long practiced qi cultivation, completing three hundred sixty swallows in a single session is also called the Minor Attainment; twelve hundred swallows is called the Great Attainment, also known as the Great Embryonic Breathing. Retaining the breath and counting to twelve hundred breaths also constitutes the Great Attainment. But if the embryonic state does not crystallize, one cannot refine the form and transform one's substance—even if long life is attained, it's like dead wood, without vitality or radiance.

Gold in Water

The precelestial one qi arises from the void, Infusing the human body, a single Taiji; Dividing into yang and yin, dwelling in head and abdomen— The scholar who cultivates the Way must understand this principle.

Within the Li trigram dwells yin; within the Kan trigram dwells yang; When fire falls into water, water and fire are harmonized. The method of the Three Lights—to cultivate embryonic breathing; With the Three Lights in inner vision, embryonic breathing manifests. Gold and water divide their forms: gold in water.

Gold in water—what is it? The true yang within water is the true gold, Worth ten thousand taels—not traded even for a thread of silk.

When the true gold appears, the sun rises; When the sun ascends above the sea, Ten thousand rays of dawn glow crimson red.

The radiance is dazzling—yin and yang converge; When yin and yang unite, the spiritual elixir forms. The precelestial one qi connects heaven and earth— The body finds peace and health, with a lifespan of ten thousand years.

Secret Songs and Formulas of Embryonic Breathing

Title: Secret Songs and Formulas of Embryonic Breathing. Author unknown. One scroll. Source text: Zhengtong Daozang (Daoist Canon of the Zhengtong Era), Dongzhen Section, Yu Jue Category.

Breath Retention

When illness suddenly strikes the body, Or injury occurs beyond reason: Gather your intent and retire to a quiet room, Remove your garments and lie on your bed. Lie supine with hands clasped in the wogu grip, Click your teeth and burn incense. Thirty-six swallows suffice— The Dantian qi surpasses its usual state. Draw it with the mind to wherever needed, Directing it to the injured area works best. Sweat marks the measure of success— No need to seek far and wide for remedies.

Projecting Qi to Heal Others' Illnesses

Long devoted to cultivation with single-minded focus, Embryonic breathing has been achieved within the body. When others suffer from any illness, Carefully identify the affected organ. Have the patient face the direction of the ruling qi, With a calm mind—do not take this lightly. Transmit your true qi and have them swallow it, So that they may absorb it in successive intakes. Form the intention that the illness be dispelled— It can immediately banish the affliction. Ghosts and spirits will flee on their own, And the disease will be released from its grip.

The Six Sounds — Stop Once the Illness Is Cured; Do Not Overdo It, for Excess Will Harm the Heart Qi

One — Si (嘶). The si method is highly efficacious and should be kept secret. Externally it belongs to the root of the nose; internally it relates to the lungs. For chills, fever, fatigue, chest oppression, and skin sores—this exhalation-inhalation practice will invariably bring relief.

Two — He (呵). He belongs to the heart, the sovereign organ, and governs the tongue. When the mouth is dry and astringent and the body feels hot and feverish, gauge the depth of the illness and apply he accordingly. The disharmony of the organs will naturally dissipate.

Three — Hu (呼). Hu belongs to the spleen-spirit, which governs the earth element. For feverish heat, qi distension, and an abdomen taut as a drum, for heavy, blocked limbs through which qi cannot flow—apply hu to regulate, and all returns to its proper state.

Four — Xu (嘘). Xu belongs to the liver-spirit, which governs the eyes. For redness, clouded vision, and eyes watering as though weeping—all caused by liver heat surging upward—apply xu to regulate, and recovery comes swiftly.

Five — Chui (吹). Chui belongs to the kidneys, which govern the ears. For coldness in the lower back and knees, and cessation of the yang path—gently release the breath with chui. There's no need to seek medicines from outside.

Six — Xi (嘻). Xi belongs to the Triple Burner. When illness arises in the Triple Burner, all disharmonious qi belongs to it. Disharmonious qi damages the Triple Burner—simply apply xi to self-regulate.

Regulating the Fluids

People, from eating the five flavors, Become congested and blocked in the Triple Burner. When heat is extreme, bitterness and astringency abound; When cold is excessive, watery saliva overflows. Use your primal qi to treat this— No need to consult the gourd and dipper. Heat retreats naturally with he; Cold dissolves when chui is applied. Swish and swallow frequently in the mouth, And the fluids will naturally regulate themselves. If you achieve this result, Cold and heat alike will cease their visitation.

Dietary Recommendations

To cultivate the Way and behold the truth, From the kitchen, choose what is fitting to eat. Plain congee at breakfast quenches thirst on its own; Sesame oil moistens the throat and supplies ample fluids. Among grains, rice is especially suitable; Plain noodles and simple fare are also beneficial. Fine wine, when drunk, dispels stale qi. Raw peppercorns, when taken, put an end to all ailments. Before meals, swallow six or seven times— Letting food be the main course is the rule. After eating, apply he three to five times, To prevent toxic qi from troubling the chest.

Dietary Taboos

In a sealed chamber, avoid drafts through cracks; On a high bed, you avoid the "ghost wind." Storing essence benefits the body; Preserving qi brings no harm to life. The emotions of joy and anger must be curbed; The mind that chases fame and profit can be set aside. Animals—whether with true spirit or common beasts, With claws, heads, or limbs— All such flesh and blood foods Can bring mortal peril. Pungent and strong vegetables spoil the qi; So too does eating when too hungry or too full. Raw, hard, and cold foods must be avoided; Sour, salty, and sharp flavors are inadvisable. Abstain after the clouds and rain have passed; Cease during thunder and lightning, and at dusk. Radish soup must be avoided; Do not deceive yourself with plain broth and noodles. Also avoid eating excessively hot foods; Do not indulge freely in melons and fruits. Aged and foul-smelling things cause harm; Raw, dead, and filthy things bring no benefit. Guard against swallowing them into the abdomen— Do not harbor excessive doubts about qi.

Fasting from Grain

A thousand days of practice, unbroken like a turning wheel— In the heart, the corpse-worms gradually perish. Replenish and fill the Three Dantian centers anew; Transform and strengthen every bone and joint. Simply wish to sever the cause of eating, Too lazy to take delicacies as meals. When the abdomen is empty, swallow at the navel wheel; The primal qi will then sustain you through the fast. When full, quiet the mind and diligently guard the center; When hungry, retain the breath and swallow—no words needed. If you strive thus for a long time, success will come, And you will believe that the secret of longevity lies in these keys. How different from ordinary people who take medicines, Cultivating from dawn to dusk without cease! All the effort spent on medicines comes to naught; Stoically enduring hunger without fully understanding— How can that compare to constantly taking the essence of Supreme Harmony, Which brings purity, radiance, and joy? If you greedily pursue external pleasures and scatter the true source, A hundred illnesses will descend upon the body, leaving it wasted and weak.

Guarding Carefully

Essence and qi must be firmly guarded— This benefits the body and extends life. Most people lose their physical form to desires; Who is willing to eliminate them completely for lasting longevity? Before illness comes, worry about it and it will not form; Once disaster strikes, dispel it—can disaster then persist? Only at life's end do they learn to cherish the endangered body— Too late, before they can bite their navel, the body has already decayed. Even if one strives diligently in embryonic breathing, If desires are not severed, calamity will still ensue. The Yin Elixir must be embodied for the Way to be complete— How many such people truly remain?

Nine Years of Transformation

Qi merges with blood, flesh, and marrow, Sinew, bone, hair, and form arise in sequence. To reverse aging and restore youthful radiance, One transformation per year—for nine years.

First, sit upright. Settle and still yourself, close the eyes, and quiet the breath. Then sound the Heavenly Drum (Ming Tiangu) four times eight—thirty-two—times. Use the tongue to sweep the upper lip, outer surface, nine times; next sweep the lower lip, outer surface, nine times; then sweep the upper lip, inner surface, nine times; then sweep the lower lip, inner surface, nine times. The outer upper lip corresponds to the South; the outer lower lip to the North; the inner upper lip to the East; the inner lower lip to the West. The tongue, pressing as a pillar, marks the Center. Wait until fluid fills the mouth, then forcefully expel internal qi from both sides twenty-one times, releasing a small amount gently through the nose, then swallow. When swallowing, the throat must produce a sound—the ai-ai sound—symbolizing the descent of fluid and qi into the Lower Dantian. Do this three or five times. When swallowing, wait until the qi has been exhaled, then swallow.

Source: Qibo Youdao

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