China Naming Network - Eight-character lottery - Please talk about the major historical events in the development of Taoism. The more detailed, the better. thank you

Please talk about the major historical events in the development of Taoism. The more detailed, the better. thank you

The first chapter is the gestation and birth of Taoism.

Taoism, like other religions, is a social and historical phenomenon with its own development process. The early sects were not formed in the same area at the same time and through the same channel, and there was no unified and stable religious organization for a long time, so it is difficult to determine the upper limit of the history of Taoism in China. There were Floyd School and Dante School in the early days, but their birth process was quite complicated. Dante school pays attention to self-cultivation, and there are internal and external points. & lt Taiping Jing >> With << Zhouyi Shentongqi >> Early Taoist theory began to take shape, but there was no corresponding Taoist organization. & lt Huang tingjing >> there is also the external Dan Jing << Bao puzi. Internal chapter > > Although the social influence is great, its social organization strength is still weak. & gt use < < Zhuangzi > It has also become another important source of Taoism. Thus, the spreading process of Taoism in China is multi-source, multi-channel and gradually closely integrated. The various sects influence each other, but they basically develop independently, and the time is inconsistent, so there is no unified specific time to create religion. There is no unified name for Christian names and believers. The word Taoism can be seen in>. Taoism can be regarded as a symbol of Taoist activities and entities by three books & gt& lt< Book of Changes & gt < Random thoughts of Laozi & gt.

The main sources and social background of early Taoism are as follows:

The first one comes from ancient religion and folk witchcraft.

The second is the myths and legends and alchemy from the Warring States to the Qin and Han Dynasties.

The third one comes from the philosophy of Laozi and Zhuangzi in the pre-Qin period and Taoist philosophy in the Qin and Han dynasties.

The fourth comes from Confucianism and the thought of Yin-Yang and Five Elements.

The fifth one comes from the knowledge of ancient medicine and exercise.

The historical origin of Taoism was born in the late Han Dynasty. It is a product of the society of the Han Dynasty and an integral part of the ideology and culture of the Han Dynasty. It has profound social reasons. It directly promoted the formation of Dante School in the period of Emperor Wu of Han Dynasty. In addition, the introduction and prosperity of Buddhism stimulated and promoted the emergence of Taoism.

In addition, Master Ge Hong awarded the seven treasures:> as the head of the auxiliary road, which is related to>, which is the most important spell book. Huang San's writing can ban evil spirits, epidemic diseases, tigers, wolves, mountain gods, five evils and so on. You can summon the king who ordered the company's five mountains to be in danger. << > > The Life Map of Five Mountains is a schematic diagram of a plane mountain used as a spell. It turned into pure magic.

Ge Hong's> in a sense, his appearance is a historical summary of early Taoism from the standpoint of upper Taoism, which enriches Taoist theory and has a great influence on later Taoism. The maturity of Dante School also marks the end of early Taoism.

The fourth chapter is the reform and development of Taoism in the Eastern Jin and Southern Dynasties.

In the history of Taoism, the Eastern Jin Dynasty and the Southern and Northern Dynasties were an important turning point. During this period, Taoism experienced great changes due to the change of family class, from primitive and naive Taoism to a complete and mature religion, from a Taoist group mainly circulating among the people to an officially recognized orthodox religion. At that time, southern China was the main area where Taoism changed.

Since the Northern and Southern Dynasties, Wei Wudi worshiped Taoism and suppressed Buddhism, Liang Wudi worshiped Buddhism and suppressed Taoism, Emperor Wu of Zhou destroyed Buddhism, Emperor Wen of Sui respected Buddhism and suppressed Taoism, and Taoism worshiped Buddhism and suppressed Buddhism in the early Tang Dynasty. These major events at that time were mainly due to political considerations and were closely related to the political struggle at that time. Emperor Xuanzong of the Tang Dynasty was a famous Taoist emperor in the history of China. During his nearly half-century rule, from beginning to end,

The seventh chapter is the formation of Taoist theory of mind and nature in Tang Dynasty.

In the early Tang Dynasty, Taoism was deficient in the integrity and profundity of its theoretical achievements, and was often at a disadvantage of Buddhism in thought. At this time, people of insight in Taoism based on the knowledge of Taoism, Laozi and Zhuangzi in China culture, absorbed the essence of righteousness in Buddhist figures, and put forward many new explanations and new concepts on philosophical issues such as the natural universe, social life and so on. Cheng's Taoist thought of valuing metaphysics is its representative. The exposition of Cheng Chongxuan's theory mainly includes the following three aspects: first, the profound perfection of metaphysics theory; Second, Taoism's own theory of natural exclusiveness was transformed from Guo Xiang's metaphysical thought in Wei and Jin Dynasties. Third, deepen the theory of truth and nature of Taoist philosophy.

The core of Cheng Zhong's metaphysical thought is metaphysics and metaphysics. Its content is: Tao is nameless, intangible and unspeakable, but namelessness is the beginning of heaven and earth, and fame is the mother of all things. Although the name is different, it is the same as the road. This profound realm of sophistication is called metaphysics. If we can understand this profound and profound meaning of Tao, it will open the key to understanding the heart of all things in the world. Cheng's theory of truth actually shows such a logical way of thinking and belief: that is, the nature of Tao is natural and static, and all beings who cultivate Taoism, like everything else, are endowed with Tao and natural metaplasia, so the nature of all beings should also be inaction. However, after being endowed with nature, all beings gradually indulge in material desires and lose their nature due to the temptation and interference of foreign objects. The only way to save them is to keep quiet.

Li Rong is another Taoist priest with unique academic research and contribution in the field of heavy metaphysics after Cheng. He wrote.

Sima Cheng town (647-735 AD) Baiyun, his Taoist philosophy can be summarized as: 1. Taoism is the origin of all things in the universe. He pays attention to life science and health cultivation. He also divided the cultivation of Taoist mind into seven steps: respecting faith, accepting life, accepting heart, simplifying, realizing truth, being peaceful and realizing Tao.

Chapter VIII Teaching of Taoist Commandments in Tang Dynasty

There are many schools of Taoism, and each school has different tastes. Therefore, the classics taught are different. Generally speaking, lay people are often called secular disciples. After worshipping the orthodox school, he can become a pure-hearted and halal disciple, and he can be called the orthodox school scholar when he officially entered the Taoist school. Later, he was promoted to be a disciple of Huang San, a cave-god religion, and he was the supreme cave-god-devil teacher. Later, he became a disciple of Gao Xuan School and a master of Gao Xuan. Then he moved to the Xuanzang Sect and became a disciple of Xuannei Sect and a master of Xuanzang. On the next level, he will become a master of Dong Xuan, Dong Zhen, Dong San and Dong Da. Only after obtaining the title of Master Dong Zhen, no matter which sect he belongs to, can he be warned again and promoted to the position of the highest Taoist mage.

Chapter 9: Teaching of Taoism in Tang Dynasty.

"Rou" usually refers to the story of recording the contribution of immortals to Cao Cao, the names and genera of ten immortals, summoning the services of gods and officials, and practicing magic. It is an important part of Taoist teaching methods, so it is also called Farou in Taoism, and Farou's books must have related symbols, which are sometimes collectively referred to as Fu Rou in Taoist classics. Taoist mages believe that Rouwen is composed of articles, and the names of many immortals are arranged in the article, which has become the basis of practice. In fact, Taoism originated in Zhang Daoling. Since the Sui and Tang Dynasties, Taoists have advocated spells, firmly believing that they are taught by the gods, reciting the names of heavenly officials and goddesses in books, and all natural things are governed by me and protected by the gods.

Zheng Yi Meng is a friend of the law: it is a collection of all the teachings of Zheng Yi Meng since the Southern and Northern Dynasties. Also known as Wei Baoyou, the greatest and highest. The third refers to the three talents of heaven and earth, and the fifth is the total number of Huang Zhong, and Yuan Jing is steadfast. Zheng Yifa's travels began in Zhang Daoling, and he sneaked into the Northern and Southern Dynasties.

External alchemy of Taoism in Tang Dynasty

Academic circles call the Tang Dynasty the golden age of Taoist alchemy for many reasons. The feudal rulers in the Tang Dynasty admired Taoism, and many emperors were superstitious about Taoist alchemy, which greatly promoted the development of Taoist alchemy, but the main reason was the historical development of Taoist alchemy itself. Due to the differences in some major principles, especially the different opinions on what medicine to use as raw materials for returning to Dan, different schools of alchemy have been formed, among which the most emphasis is on the refining and baiting of alchemy and cinnabar. Lead-mercury school that advocates taking lead and mercury as the most valuable drugs; Many practical achievements of alchemy are of great significance in the history of ancient chemistry, among which the most famous ones are Shenfu Baixuedan, Huangdi Jiuding Dan and Laojun Huandan.

The sixth chapter is the philosophy and politics of Taoism emphasizing metaphysics in Sui and Tang Dynasties.

Laozi and Zhuangzi's works, which have received little attention from Taoism since Wei and Jin Dynasties, have been included in Taixuan PianJing in Taoist books and become the most widely circulated and influential Taoist classics in Tang Dynasty. Taoism established a relatively systematic system of Taoist philosophy in the Tang Dynasty. The way to emphasize metaphysics is: there is nothing, and I want to see its wonders; Usually, we want to observe its subtleties. Both of them have the same name but differ, and they are called Xuan, Xuan, Xuan and the Gate of Wan Qi. Man, earth, heaven, heaven and Tao are natural. The so-called Tao means that all beings are endowed with Tao or the invariance of Tao. All beings are the Tao, and there are all beings in the Tao. All beings are tangible and contain the Tao.

The worship of Taoism in Tang Dynasty includes political utilization and personal belief of emperors, but it is still dominated by political utilization.

One is to use Taoist gods to create the theory of imperial power, so as to deify the imperial power and the emperor.

The second is to use some Taoist magic to benefit the country and the people, and its essence is to use religion to achieve the goal of stabilizing society.

Third, Taoism is used to persuade the good and punish the evil to maintain the feudal morality of the Three Cardinals and the Five Permanent Principles.

The fourth is to use Taoism to restrain or oppose the spread and development of Buddhism and witchcraft.

Fifth, the quiet thought of Taoism is used as a strategy for governing the country and preserving health.

The sixth is to achieve immortality with Taoist immortal magic.

Chapter VIII Teaching of Taoist Commandments in Tang Dynasty

There are many schools of Taoism, and each school has different tastes. Therefore, the classics taught are different. Generally speaking, lay people are often called secular disciples. After worshipping the orthodox school, he can become a pure-hearted and halal disciple, and he can be called the orthodox school scholar when he officially entered the Taoist school. Later, he was promoted to be a disciple of Huang San, a cave-god religion, and he was the supreme cave-god-devil teacher. Later, he became a disciple of Gao Xuan School and a master of Gao Xuan. Then he moved to the Xuanzang Sect and became a disciple of Xuannei Sect and a master of Xuanzang. On the next level, he will become a master of Dong Xuan, Dong Zhen, Dong San and Dong Da. Only after obtaining the title of Master Dong Zhen, no matter what sect he belongs to, can he be warned again and promoted to the position of the highest Taoist mage.

Chapter 9: Teaching of Taoism in Tang Dynasty.

Righteousness, alliance, power, secrecy and non-transmission.

The boy on the Tai Shang is a general-this is the first rule that Zhang Tianshi must accept when he enters the Taoist school.

Taishang Zhengyi, the immortal officer, awarded a 75-year-old general to Yu Yang.

Too old gentleman is a clever officer, and seventy-five will be awarded to women as Yin.

Taishang, Three, Five, Right, One Alliance, Wei Xianling, and 150 generals-Commander of Yin and Yang.

Taishang, three, five, right, one joint, three yuan, general

Too high, three, five, right, one joint, Dewey, Tianjiu, Jiu Feng, broken filth.

Tai Shang San Zheng Wu Yimeng Wei bu hang dang

It's too high, three, five, yes, an alliance, and all ghosts call it.

Taiwanese businessman San Zheng Wu Yimeng Wei Kao Zuo

Too high, three, five, yes, an alliance, threatening to kill thousands of ghosts and gods.

Tai Shang Huang's Five Signs, One Meng Wei Tai Xuan and Four Forbidden Reed

Too high, three, five, right, one alliance, Wei, red official, fight evil

Taiwan businessmen three Zheng Wu Yimeng Dewey Zhang Biyin building

External alchemy of Taoism in Tang Dynasty

Too many.

The integration of the three religions is the general trend of the development of religious thought in Tang and Song Dynasties. This thought was also reflected in Lv Dongbin belief formed in the Song Dynasty. Due to the extensive influence of Lv Dongbin in the Song Dynasty, all the northern and southern factions of Quanzhen absorbed their beliefs into their own sects. Zhang Boduan, founder of South Sect of Quanzhen Sect, and Wang Zhongyang, founder of North Sect, established a relationship with Lv Dongbin. Inner alchemy was completely occupied by Quanzhen religion, and the orthodox school only had the traditional magic of worshipping ghosts and spells.

The evolution of Taoist immortal thought is actually a kind of self-renewal. The emergence of Quanzhen religion in Song Dynasty was the result of this renewal. Quanzhen religion can establish a Taoist jungle and make Taoism have a unified religious organization and a clear lineage. After the Yuan Dynasty, Taoism was basically divided into two schools: the orthodox school and the Quanzhen school. Since then, the chaotic existence of Taoism in the previous generation has ended.

Chapter 13 Neidan Taoism in Song Dynasty

After hundreds of years of experiments, at the end of the Tang Dynasty, people finally realized the absurdity of the theory of external alchemy. Under this condition, Inner alchemy became a prominent school in Taoist cultivation, with a set of contents based on metaphysical philosophy, and formed a school that mainly cultivated Inner alchemy-the Jindan School, which mainly spread in the Southern Song Dynasty, and Quanzhen Sect, which rose in the Jin Dynasty.

The first generation of Neidan, such as < >, followed by the fourth generation, is the most important figure of Neidan in Song Dynasty: Leo Lee, Zhang Zhongfan, Lan Yuandao (Mr.), Ma Ziran, Zhang Jixian, Wang, Chen, Zheng Zhenren, Ma Yidao, Chen Tuan and so on. Among them, Chen Tuan was a Taoist at the end of the Five Dynasties and the beginning of the Northern Song Dynasty, learning from the three religions and learning from others. Zhang Boduan was the ancestor of Nanzong at that time. Represented by Zhang Boduan, Shitai, Xue Daoguang, Chen Nan and Bai Yuchan, they were honored as the five ancestors of Nanzong by later generations, described a series of Zhang Boduan, and claimed that one family had been cleared. The popularity of Neidan made the traditional Dante Taoism change the nature of aristocratic patent, and became something widely accepted by all walks of life, thus resulting in an unprecedented large-scale worship of Quanzhen religion in Nanzong, which was a major reform of Dante Taoism and an important aspect of Taoist reform in the Song and Yuan Dynasties.

Generally speaking, Zhang Boduan's Inner alchemy is characterized by the combination of Zen and Taoism, and advocates restoring life from the traditional Inner alchemy. When practicing life, it is emphasized that the innate essence should be used as medicine, and refining essence should be based on Shen Yuan's principle, so that the true meaning can be born, that is, from Taoism to Zen.

Generally speaking, Chen Tuan's Neidan advocated double cultivation of life, emphasizing Tianyuan Jingyuan as medicine and attaching importance to Shen Yuan, which was really influenced by Zen. Generally speaking, the combination of Taoist traditional inner alchemy and Zen Buddhism is the characteristic of Taoist inner alchemy in Song Dynasty. Chen Tuan's inner alchemy is embodied in < >. He openly challenged Kong Zhou's legalists with the ideological weapon of Zen's "Idealism is Dharma", and clearly pointed out that the Confucian tradition of Yi-ology was just a statement, which could not cover all of Yi Dao. Secondly, Chen Tuan's Inner-alchemy theory laid a preliminary theoretical foundation for the formation of the Inner-alchemy School in Song and Yuan Dynasties, and his Taoist Yi-ology achievements were rich and colorful. Deepen the construction of the field of Taoist theoretical leadership.

In the Song Dynasty, Neidan was not only spread among Taoist schools such as Nanzong, which aimed at cultivating Neidan, but also introduced into Fulu School, making contributions to the reform of Fulu School. But also spread among Confucian scholars, which played an extremely important role in the formation of Neo-Confucianism in the Song Dynasty. Su Shi, Zhu, Zhou Dunyi and others. Have all studied the inner alchemy.

Chapter XIV Quanzhen Road in Song and Yuan Dynasties

Quanzhen Taoism, also known as Quanzhen Taoism, is a new Taoism founded on the land occupied by the former Northern Song Dynasty and the Jin Dynasty. It is also the most influential and important sect in the process of Taoist reform, especially in the process of perfection and development of Qiu Chuji and his disciples. Since the Yuan Dynasty, it has become a household name, and it is also known as one of the two Taoist schools that have been passed down to this day with the orthodox school.

The emergence of Quanzhen religion is inseparable from the historical background of the unity of the three religions. Among Wang Xi's seven disciples, Qiu Chuji is an outstanding successor and developer of sectarian reform thought, and also the main successor of Quanzhen religion. Based on the theory of mind and nature, he summed up a set of simple methods to repair life, thus perfecting the inner alchemy thought of the unity of the whole truth, Taoism and three religions. He led Quanzhen to abstain from killing and save the people, accumulate virtue and do good deeds, and gave full play to the social role of religion. In his teaching process, Quanzhen religion had a profound impact on people and the congregation. He quickly became a major sect of Taoism and a Taoist thinker who had the greatest influence on China's later feudal social life. At the age of seventy-three, he went west to Wan Li to see Genghis Khan. By preaching and forbidding killing, he learned about the conscription consciousness of the Mongolian ruling group, which played a certain role in the unification of the Yuan Dynasty. He took advantage of Genghis Khan's privilege and made great contributions to protecting people and maintaining traditional culture. The central idea of Tao is: the idea of equality with benevolence as the core; Doing nothing means having the idea of being born into the WTO; Inner Dan thought of double cultivation of life; His educational thought of striving for Tao, its clear goal, the spirit of cherishing time, studying hard and striving hard still have reference significance today. After Wang Zhongyang's death, Quanzhen Taoism split into many factions, including Yushan School, Namo pie School, Suishan School, Kunlun School, Panshan School, Static School and Zhonghe School. Among them, the Dragon School in Qiu Chuji is the most prosperous.

After Qiu Chuji's death, the Yuan government restricted him for fear that his influence would endanger the rule, mainly because of the ideological changes of cult leaders, which led to the decline of Quanzhen religion and ended its modern history. The original reason is that Quanzhen religion has changed from being poor and humble to advocating magnificence, which has destroyed the original simple image of Quanzhen religion. The second is to be proud and self-effacing, which leads to the explanation of Taoist contradictions.

Chapter 15 Taoism of Fulu School in Song and Yuan Dynasties

During the Song and Yuan Dynasties, the orthodox school, the Shangqing school and the Lingbao school inherited the old school, and designated Longhu Mountain, Maoshan Mountain and jujube hill River as this mountain, resulting in new tribes such as Tianxin, Taiyi and Donghua. There is also a typical Taoist school-Jingmingdao, which combines Confucianism and Taoism. One school of thought is to innovate the lightning law (the main purpose of the lightning law is to pray for rain and sunshine and solve the practical problems of natural disasters in agricultural production. ) and is famous in the world. Among them, Zhang Jixian is a representative figure, and his student is Wenqing Wang, the founder of Zhejiang Shen Xiao in the same period. During the development of its Fulu school, Fulu and Neidan merged to form two new schools, namely, Fulu, Shen Xiao and Wei Qing, and derived Xihe, Wudang and Nanzong tribes. Shen Xiao School emphasizes that both internal refining and external use must be based on Shen Yuan's nature. Shen Xiao School also believes that the Raytheon officer summoned in Lei Fa is actually the treasure of human beings: essence, qi, spirit and five elements. Wei Qing School said that its symbol originated from the Heaven in Wei Qing, so it was named Wei Qing, and it was also named Leifa, with various names. Wei Qing School also advocates that internal refining is the foundation and symbolic recording is the purpose. To sum up, both Shen Xiao School and Wei Qing School expand people's own potential infinitely through metaphysical inference of the unity of man and nature, and establish their philosophical foundation of idealism for incantations. The Fulu school is so mixed that it is difficult to distinguish, and gradually unite into a big school, and there is not much difference between the schools in the south of the Yangtze River.

Chapter 16 Ming Dynasty and Taoism

Maitreya Buddha came into being in the Sui Dynasty and became a religion that organized popular uprisings in past dynasties. In the Song Dynasty, it evolved into An Baili, which was combined with Zoroastrianism. At the end of Yuan Dynasty, peasants were called to revolt. Therefore, it was called "Ming" after the founding of the People's Republic of China. Zhu Yuanzhang joined the army and believed in religion, but his religious belief was too deep. Naturally, he had to hire alchemists and Taoists, the most famous of which was Liu Bowen. Liu Bowen is proficient in Daoism. After the establishment of the Ming Dynasty, the emperors of the Ming Dynasty respected Taoism, and there were a large number of Taoist priests in the Ming Dynasty. They no longer live in temples and escape from the world of mortals, but become practitioners who conform to the secular beliefs of the people. The pragmatic attitude of the Ming emperors towards religious beliefs also brought about changes in Taoism itself. Ming Taizu divided Taoism into righteousness and truthfulness, believing that truthfulness is for oneself, and righteousness can benefit human relations and customs, showing different attitudes towards righteousness and truthfulness. The germination of capitalism appeared in the Ming Dynasty, and the development of commodity economy changed people's values. In terms of religion, people's pursuit of religion has changed. They no longer pay attention to those empty sermons and illusory fairy worlds, but hope to help them solve various problems in real social life. For Taoism, curses and taboos such as getting rid of diseases and disasters, praying for good weather, keeping in good health and dying, and observing the wind and qi have become popular commodities for people's belief needs. Buddhism, like Taoism, is basically integrated to meet the needs of emperors and others. Tend to be folk and secular. Moreover, it is more closely related to the social life and folk customs of the Ming Dynasty. This is the main feature of Taoism in the Ming Dynasty.

Chapter 17 Two Taoist Schools in Ming and Qing Dynasties

Since the Yuan Dynasty, Taoist schools have been gradually divided into orthodox schools and quanzhen schools. According to 1927 Beijing Baiyun Temple, there were 86 Taoist schools in China at that time. Strictly speaking, there are less than 20 real Taoist schools. Its essence belongs to the orthodox school and the quanzhen school. Among the orthodox scholars in the Ming Dynasty, only Zhang Yuchu and Zhao in the early Ming Dynasty left writings explaining their theories. Its ideological content is to affirm the origin of Taoism and climb to the pre-Qin Taoism, and to emphasize the double cultivation of life and internal cultivation as the basis. Third, Taoism, Buddhism and Confucianism are of the same origin, and Confucianism and Taoism are one. The fourth is Zhan Mu's Taoist theory based on internal refining. The fifth is to inherit the Quanzhen teaching style and clarify the rules and regulations.

In the compilation of Taoist books and collections of Taoist works in Ming Dynasty, Collected Works of Taoism is a large-scale series, which was compiled by Shi Tian Zhang Yuchu of the 43rd generation in the 4th year of Ming Dynasty (1406), and then continued by disciple Zhang Yuqing. Published in the Ten Years of Orthodoxy (1445). Call < >. * * * Volume 5305, three holes and four auxiliary classifications, with thousands of words as the letter. From "Tian" to "Ying", ***480 letters. 1607 Zhang Guoxiang Supplement, Fifty Generations, Volume *** 180, unclassified, from "Du" to "Ying", with a total of 32 letters. The inscription "Taoist Collection" in the Ming Dynasty is hidden in the Wanshou Palace in Beijing. In the Qing dynasty, the scriptures were incomplete. By the time Eight-Nation Alliance entered Beijing, Xú Zhēng's Taoist scriptures had been burned. In the 1920s, Hanfenlou borrowed from the collection of Beijing Baiyun Temple and changed it into a small book with a cable head. In the 1970s, the photocopies of Hanfenlou were reduced to 60 hardcover volumes in Taiwan Province Province. In 1980s, Japanese Chinese Publishing House photocopied 30 copies 16, and 1988 was reduced to 36 copies 16 by Cultural Relics Publishing House, Shanghai Bookstore and Tianjin Ancient Books Publishing House. Make the Taoist scriptures spread to the world.

The development of Quanzhen religion in Ming Dynasty was especially represented by Zhang Sanfeng, a Taoist priest in Yongle period. After becoming the most famous "living immortal" in Lv Dongbin, Wu Tangzong gradually formed, and his theory of Inner alchemy explored the source of human life from the generation of the universe, which played the role of predecessors and was quite distinctive. There are 24 most influential Taoist songs in Zhang Sanfeng. After that, its branches were naturalism, Sanfeng, Rixin and Penglai. Among the Quanzhen School, the only one that shows the image of ZTE is Longmen School, with Changyue Wang, the seventh generation lawyer of Longmen School, as the ancestor of ZTE.

Taoist thought permeates into the integration of the people and the popularization of Confucianism, Buddhism and Taoism, which is manifested in the appearance of a large number of popular literary works, such as the famous The Journey to the West and The Legend of the Immortal.

Since the Ming and Qing Dynasties, due to the corruption and decline of orthodox Buddhist sects and other complicated social reasons, various folk religions have risen and spread widely in the lower classes, but their contents have also absorbed more Buddhism, Taoism and Confucianism. Such as Huangtian, Hongyang, Bagua, Luo Zu, Trinity, Mixed Yuan, Wenxiang, Xiqiao, Longtianmen, Yuandun and Shou Yuan. These sects are not within the scope of Buddhism and Taoism, and each has its own sphere of influence. Formed a peculiar historical phenomenon.

Taoism declined, but its influence not only did not disappear, but reappeared in folk religious circles in a new form, the most prominent of which was the theory and practice of Taoist cultivation of Inner alchemy.

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