由于内外丹的转型是一个非常广阔的研究領域，因此，本文将目光集中于这一转型中最爲突出的经文上，即《真元妙道修丹历验抄》。此部经文的撰人现为草衣洞真子，或号通玄先生（疑为张果），因而此经疑为唐末时期出世。 关于《真元妙道修丹历验抄》的研究为数不多，而且尚没有专门研究此部经文的论文，故本研究极具价值与创新。目前，提及《真元妙道修丹历验抄》的著作有李约瑟先生的《中国科学技术史》（卷五）、贺碧来女士及王卡先生有关真元派的论文和卢国龙先生有关太极图渊源的论文。 《真元妙道修丹历验抄》的一个重要特点即是它运用图的象征方式来说明内丹理论。经文中除序之外，共分十二段，每一段至少有一张图，至多有三张。本文将对各段图文进行深入分析，此分析将从两种角度展开。其一，是对经文中宗教哲学内容的分析；其二，是分析与比较本经文的内容及其所引用的文字，并与《道藏》早期内丹的其它经文作比较。通过这些方式，本文试图确定并说明《真元妙道修丹历验抄》是一本属于早期内丹的著作，且贯穿于一个早期内丹的经文脉络中。这一脉络还包括《通幽诀》、《金华玉女说丹经》、《玉清内书》、《肘后还丹诀》等经文。更为突出的是，《真元妙道修丹历验抄》与唐梁丘子的《黄庭内外景玉经注》间的关系非常密切，由此可见内丹不仅源自于外丹，同时还吸收了其它道派的传承。 《真元妙道修丹历验抄》的理论特点爲不分独修与男女双修。经文中绝大多数用语都具有数个层面的涵义。但可以确定的是该经文含有一个完整的修鍊阶梯，此阶梯的第一步仅专门讲独修之法，而第二步专门讲男女双修的修炼方法，这与胡孚琛所描写的最为秘传之核心较为相似。另外也可以发现，当时五行颠倒论已经成为内丹的主要理论特点。 本研究对《真元妙道修丹历验抄》出世的时期范围进行了界定，同时解读了内丹中有关时间与空间的综合理论。并且推断出内丹出世的主要原因一方面为《上清经》的简化；另一方面，只有对内外丹具有相当造诣之人才能奠定起内丹的基石。

Given the extent of the problem that concerns the transition from laboratory alchemy to inner alchemy, we have decided to limit this study to the most remarkable writing within the framework of this transition, "The Copy Of The Diagrams Of The Attested Methods For The Cultivation Of The Elixir Of The Wonderful Way Of The Primordial Truth" or Zhēnyuán Miàodào Xiūdān Lìyàn Chāo/真元妙道修丹历验抄. its drafting has been attributed to the "Master Straw Clothes of the True Cave", Cǎoyī Dòngzhēn Zǐ/草衣洞真子 aka " Sir Pierce-Mystery", Tōngxuán Xiānshēng/通玄先生, this writing first appeared at the end of the Táng dynasty. Concerning the research devoted to this one, they are almost non-existent, one only finds articles or passages of books where this writing is mentioned and explained, but in no complete studies, that is why the study which we present here at a very special value. What had the opportunity to mention the Zhēnyuán Miàodào Xiūdān Lìyàn Chāo/真元妙道修丹历验抄 are first Joseph Needham in "Science & Civilization of China", then Isabelle Robinet monitoring Wáng Kǎ/王卡 in different studies devoted to the current of the "Primordial Truth", Zhēnyuán/真元, and finally Lú Guólóng/卢国龙 in an essay on the origin of the symbol of the Tàijí/太极. The peculiarities of Zhēnyuán Miàodào Xiūdān Lìyàn Chāo/真元妙道修丹历验抄 are using diagrams, and therefore symbolism to explain the theoretical principles of inner alchemy. The document is divided into twelve different parts plus a preface. Generally, these include at least one diagram and at most three. Our study aims to analyze these diagrams in detail. This analysis is therefore divided into two different parts. The first concerns the philosophical and theoretical content and the second the analysis of quotations introduced by the text, comparing them if possible with the other writings forming part of the beginnings of inner alchemy. In doing so, our study could identify and explain the Zhēnyuán Miàodào Xiūdān Lìyàn Chāo/真元妙道修丹历验抄 actually is part of the category mentioned above, but also that there was a written network as "The Formula for Penetrating the Secrets", Tōngyōu Jué/通幽诀, "The Alchemical Classic of the Dires of the Jade Girl on the Golden Flower", Jīnhuá Yùnǚ Shuō Dānjīng/金华玉女说丹经, "The Esoteric Book of Jade Purity ", Yùqīng Nèishū/玉清内书, and" Practical Formulas on the Return of the Elixir " or Huándān Zhǒuhòu Jué/还丹肘后诀, etc. In addition, we have highlighted the existence of a direct or indirect relationship between our text and the commentary by the master of the Liáng's Hill, Liángqiū Zǐ/梁丘子, of the "Classical Esoteric Classics of the Yellow Court", Huángtíng Nèijǐng yùjīng zhù/黃庭內景玉經註. Theoretical peculiarities of Zhēnyuán Miàodào Xiūdān Lìyàn Chāo/真元妙道修丹历验抄 are the fact that it operates dividing point between the alchemical solitary cultivation with that performed in couples, the dual-cultivation. Thus, the text exists in different levels of understanding. However, we can be sure that it is not limited to solitary cultivation, coming to confirm what Hú Fúchēn/胡孚琛 refers to as the most esoteric, the most hermetic part of alchemy. We have also noticed that the inversion of the five agents' generating cycle of was already a common particularity at the time of our text. Meanwhile, we tried to show the conceptions of time and space in alchemical philosophy. Finally, we highlighted the fact that alchemy was partly the simplification of the techniques of the School of the Supreme Purity (Shàngqīng/上清), as well as we made a date of the text and that the theorization of the inner alchemy was by definition the made of people also mastering the laboratory alchemy.