采药烧丹有后先，坎离艮巽倒还颠。
功完九九周天数，那怕不成物外仙。
柔行人穿越道，与刚人不同，而其成功比刚人容易。刚人伏气三年，柔人一年可伏，以丹在身中故也。
然气虽易伏，而赤脉最能害道，果是女中丈夫，能斩赤脉则经不漏，而基已筑矣。筑基之后，则用炼精化
气之功∶以离外二阳，消坎外二阴，变成干体。然坎离功足，干体虽成，而其气未化，其神未灵，又当
用炼气化神
之功∶以艮上一阳，化巽下一阴，熔尽外阴之气，以成纯阳之神。到营运周天，数终九九，神复纯阳，
又当用炼神还虚之功，方成物外神仙。
七十六宫度数周，阳神忽到上田游。
一声霹雳天门吼，顶上争看白气浮。
周天之功，至七十六度，圣胎已完，阳神由中田迁上田，破顶而出，是谓脱胎。钟离云“雷震天
门鬼神惊，掀翻宇宙飞白云”，《金丹传真》云“顶门忽然雷响，怀中抱着婴儿”。夫神所以脱胎而出者，
神定故也。冲虚曰∶神初不能定，根据二气为定，气定则神随之定。气定则无气，神离所根据而独立，乃能离
定，舍身而出定。若不到大定，神正要依靠，不能离气，焉能离身形。故心息相根据，神定方能出定。
而其出定景象，各有不同∶有以天花乱坠出者；有以七层宝塔出者；有以身外有身出者；有以风云雷震
出者，马丹阳真人是也；有以香风瑞气出者，如不二元君是也。
总之，神之出也，由定静中一念，故变化显象，亦由一念，即千百亿万身，亦由一念。未可以所出
不同，遂疑其有异也。曰“白气浮”者，特举一端以为证耳。
采药炼丹有先后次序，坎、离、艮、巽四卦的阴阳之气颠倒返还。
功夫修满九九八十一天数，还怕不能成为超脱尘世的仙人吗？
柔法修行的人穿越修道之路，与刚法修行的人不同，但他们的成功比刚法修行者容易。刚法修行者需要三年伏气，柔法修行者一年即可伏气，因为丹药已在身中之故。
然而气虽然容易伏住，但月经（赤脉）最能妨害修道，如果是女中豪杰，能斩断赤脉则经血不漏，而筑基的基础已经打好了。筑基之后，则运用炼精化气的功夫：以离卦外部的两阳爻，消除坎卦外部的两阴爻，变成乾卦纯阳之体。然而坎离功夫充足，乾体虽然形成，但气尚未转化，神尚未灵通，又应当运用炼气化神的功夫：以艮卦上面的一阳爻，化解巽卦下面的一阴爻，熔尽外阴之气，以成就纯阳之神。等到运转周天，数终九九，神复归纯阳，又应当运用炼神还虚的功夫，才能成为超脱世俗的神仙。
七十六宫度数循环一周，阳神忽然到达上丹田游历。
一声霹雳天门吼叫，头顶争相观看白气浮动。
周天的功夫，到了七十六度，圣胎已经完成，阳神从中丹田迁移到上丹田，冲破头顶而出，这叫做脱胎。钟离权说“雷震天门鬼神惊，掀翻宇宙飞白云”，《金丹传真》说“顶门忽然雷响，怀中抱着婴儿”。神之所以能脱胎而出，是因为神定的缘故。冲虚子说：神起初不能定，依靠二气来定，气定则神随之而定。气定则无气，神离开所依靠的对象而独立，乃能离开定境，舍弃身体而出定。如果不到大定境界，神正需要依靠，不能离开气，怎么能离开身形呢？所以心息相互依托，神定方能出定。
而其出定时的景象，各有不同：有的以天花乱坠的方式出来；有的以七层宝塔的方式出来；有的以身外有身的方式出来；有的以风云雷震的方式出来，马丹阳真人就是这类；有的以香风瑞气的方式出来，如不二元君就是这类。
总之，神的出现，是由定静中的一念产生的，所以变化显象，也是一念产生，即使是千百亿万身，也是一念产生。不可以因为出来的方式不同，就怀疑其中有差异。说“白气浮”，只是举出一个方面作为证据罢了。
The gathering of medicinal materials and the burning of the elixir have a sequence of precedence; the Yin-Yang energies of the Kan, Li, Gen, and Xun trigrams are inverted and returned.
When the practice is completed for ninety-nine cycles (representing the heavenly numbers), how could one fail to become an immortal beyond the mundane world?
Those practicing the Soft Method traverse the Dao differently from those of the Hard Method, yet their success is easier to achieve than that of the Hard Method practitioners. Hard Method practitioners require three years to subdue Qi, whereas Soft Method practitioners can subdue Qi in one year, due to the presence of the Elixir within the body.
However, although Qi is easily subdued, menstruation (Chimai) is most detrimental to the Dao. If one is a heroine among women, capable of severing the Chimai, then menstrual blood will not leak, and the foundation for building the base (Zhuji) is established. After establishing the Zhuji, one employs the skill of refining Jing into Qi: using the two Yang lines on the exterior of the Li trigram to eliminate the two Yin lines on the exterior of the Kan trigram, transforming it into the pure Yang structure of the Qian trigram. Although the Kan-Li skills are sufficient and the Qian structure is formed, if the Qi has not yet transformed and the Shen (Spirit) is not yet spiritual, one must employ the skill of refining Qi into Shen: using the single Yang line at the top of the Gen trigram to transform the single Yin line at the bottom of the Xun trigram, melting away the external Yin Qi to achieve pure Yang Shen. When circulating the Microcosmic Orbit reaches the end of ninety-nine cycles, and the Shen returns to pure Yang, one must employ the skill of refining Shen into Emptiness (Xu) to become an immortal beyond the secular world.
After seventy-six degrees of the palace cycle, the Yang Shen suddenly arrives to wander in the Upper Dantian.
A thunderous clap shakes the Heavenly Gate, as everyone looks up to see white Qi floating at the crown.
In the practice of the Microcosmic Orbit, upon reaching seventy-six degrees, the Sacred Embryo is complete. The Yang Shen migrates from the Middle Dantian to the Upper Dantian, breaks through the crown, and emerges; this is called "Shedding the Body" (Tuotai). Zhongli Quan said, "Thunder shakes the Heavenly Gate, startling ghosts and gods; overturning the universe, flying white clouds." The *Jindan Chuanzhen* states, "Suddenly thunder sounds at the crown, holding an infant in the embrace." The reason the Shen can shed the body is because of Shen Ding (Spirit Stability). Chongxu Zi said: Initially, the Shen cannot stabilize; it relies on the Two Qi (Yin and Yang) for stability. When Qi stabilizes, the Shen follows and stabilizes. When Qi stabilizes, there is no Qi; the Shen, separated from its reliance, stands independently, thus able to leave the state of Ding, abandon the body, and exit the Ding state. If one does not reach Great Ding (Great Stillness), the Shen still needs reliance and cannot separate from Qi, let alone leave the physical form. Therefore, when Heart (Mind) and Breath rely on each other, only then can Shen stabilize and exit stabilization.
The manifestations during exiting stabilization vary: some emerge amidst falling flowers from heaven; some emerge like a seven-story pagoda; some emerge as a body outside the body; some emerge with wind, clouds, and thunder, such as the True Person Ma Danyang; some emerge with fragrant winds and auspicious Qi, such as the Lady Bu'er Yuan.
In summary, the emergence of Shen arises from a single thought within stillness and stability; thus, changes and manifestations also arise from a single thought. Even thousands or millions of bodies arise from a single thought. One should not doubt differences based on the varying modes of emergence. The phrase "white Qi floating" merely cites one aspect as evidence.