History of Taoism: The Emergence of New Taoist Sects and the Evolution of Old Ones

After the Song Dynasty moved south, a situation of confrontation between the Southern Song Dynasty and the Jin and Yuan dynasties emerged in the north and south. At that time, various sects emerged within Taoism. During the Jin and Yuan dynasties, TaiYidao, Zhen Dadao, Quanzhen Tao and other Taoist sects successively appeared in the north.

TaiYidao was founded by Xiao Baozhen (?-1166) from Weizhou (now Jixian County, Henan Province) in the early Jin Dynasty. This sect emphasized talismans and Taoist rituals. Taoist priests were required to become ordained monks. After seven generations of inheritance, it gradually merged with Zhengyi Tao.

TaiYidao was founded during the Tianjuan years (1138 - 1140) of Emperor Xizong of the Jin Dynasty. The founder was Xiao Baozhen. He took "the chaos of the primordial qi, the separation of the Taiji, and the unity of the ultimate truth" as the tenet of the religion, generally known as "Taiyi Tao". The founder Xiao Baozhen was from Weizhou. He claimed to have received a secret talisman from an immortal and was good at the techniques of praying and incantation. He often used talismans and talisman water to treat the common people in the countryside and counties. He used prayers and incantations to drive away locust plagues and pray for rain. By using these means to help the world and benefit the people, he won the respect of the people in the Hebei region. Under the pretext of teaching the "Taiyi Three - Yuan Talisman", he established the first nunnery in Jixian County, Henan Province. As the number of believers increased day by day, he thus founded Taiyi Tao. In the eighth year of Huangtong (1148) of Emperor Xizong of the Jin Dynasty, he was summoned to the capital to treat the royal family's illness. He was treated with courtesy, and the nunnery was renamed "Taiyi Wanshou Guan". Since then, Taidao became prominent. In the second year of Dading (1162) of the Jin Dynasty, an imperial edict allowed people to buy ordination certificates with grain. Taoist priests who lived in places without a quota could also buy them. Therefore, Xiao Baozhen built two more temples, Taiqing and Yingxiang, and widely recruited believers to join the religion. With the favor of the royal family, Taiyi Tao developed rapidly in the northern region, taking on an initial scale. Xiao Baozhen died in the sixth year of Dading (1166) and was posthumously titled "Taiyi Enlightened Preaching True Man". Taiyi Tao took "the chaos of the primordial qi, the separation of the Taiji, and the unity of the ultimate truth" as the religious tenet, and "emphasizing human relations and supporting the world - teaching" as the religious rule. It was a system that combined Confucian and Taoist thoughts. It took Laozi's "the weak is the use of the Tao" as the principle of dealing with the world and advocating talismans as the means of living in the world. Believers were required to become ordained, abide by the religious precepts. The places where they lived were first called nunneries, and later palaces, and their tombs were called stupas. Those who received the legal heir must first receive the secret talisman and religious objects and change their surname to the founder's surname "Xiao", which was unique among all Taoist sects.

TaiYidao, like the Zhen Dadao and Quanzhen Tao that flourished at that time, was a practical - oriented Taoist sect that integrated the three religions with the goal of saving the people and society.

Zhen Dadao was also founded in the early Jin Dynasty. The founder was Liu Deren (1120 - 1180) from Leling, Cangzhou, with the title of Wuyouzi. He liked reading poems and books since childhood. After the Jingkang Rebellion, he moved to Yanshan. Having experienced the wars in the northern society and suffered a lot from displacement, he developed a strong cynical thought. At the same time, influenced by Confucianism and Buddhism, he pinned his hope of breaking away from the sea of suffering on religious belief. So he claimed to have met an old man with white hair (implied to be Laozi), who taught him the "Essential Sayings of the Tao Te Ching". Taking this theory as the theoretical basis of the way to save the world, it could be used for self - cultivation and the enlightenment of others. It was widely spread among the people in the Hebei area. As the number of believers gradually increased, he founded Dadao. Liu Deren established nine religious rules:
(1) Treat others as yourself and do not harbor thoughts of harm, fierceness, or anger.
(2) Be loyal to the monarch, filial to parents, and sincere to others. Do not speak flowery words and do not utter bad words.
(3) Abstain from lust and maintain purity and tranquility.
(4) Keep away from power, be content with poverty, work hard to cultivate and eat, and live within your means.
(5) Do not engage in games of chance and do not learn to steal.
(6) Do not drink alcohol or eat meat. Be content with enough food and clothing and do not be arrogant.
(7) Be modest and weak - willed, and blend in with the world.
(8) Do not rely on force. Be humble and respectful to shine.
(9) Be content and not be humiliated. Know when to stop and avoid danger.

The places where Dadao believers lived were first called nunneries, and later palaces, and their tombs were called stupas, the same as Taidao. When the sect developed to the fourth patriarch, Mao Xicong, Dadao was renamed "Zhen Dadao" to distinguish it from the previous Dadao. The characteristics of this sect were to take "purity of mind, few desires, humility, self - restraint, and working hard to earn a living" as the religious tenet, "inaction to protect life and nature" as the way to preserve life, and "no - form to drive away ghosts and gods" as the religious practice. Believers were required to become ordained and abide by the religious precepts. Zhen Dadao was popular in the Hebei and Yanjing regions, and many palaces and temples were built, such as Tianbao Palace and Yuxu Palace in Dadu; Yingxiang Palace in Pinggu; Longyang Palace in Fangshan, etc., but few remain today. This sect took the "Tao Te Ching" as the religious tenet, did not advocate alchemy and becoming an immortal, but rather emphasized silent praying, summoning and exorcising to treat diseases, and advocated ordained asceticism. After the Yuan Dynasty, it gradually declined and disappeared, or was merged into Quanzhen Tao.

Quanzhen Tao was the largest and most important of the three new Taoist sects that emerged in the north during the Jin Dynasty. It got its name because the founder inscribed the name "Quanzhen Hall" on the nunnery where he lived. This sect was founded during the Dading years (1161 - 1189) of the Jin Dynasty. The founder was Wang Zhe, who was born in 1112, in Dawei Village, Xianyang, Shaanxi Province. His original name was Zhongfu, with the courtesy name Yunqing. Later, his name was changed to Shixiong, with the courtesy name Weide. After entering the Tao, his name was changed to Zhe, with the courtesy name Zhiming. Admiring Tao Yuanming's noble character, he took the title of Chongyangzi. In his early years, he was a Confucian scholar and also learned archery and horse - riding. Taoist books record that in the fourth year of Zhenglong (1159) of the Jin Dynasty, he met an immortal in Ganhe, who secretly imparted the formula and let him drink the divine water. Since then, he cut off worldly thoughts and became ordained to seek the Tao. He built a tomb in the Zhongnan Mountains called the "Living Dead Tomb" and began to practice Taoism. In the seventh year of Dading (1167) of Emperor Shizong of the Jin Dynasty, he traveled to Ninghai, Shandong, and Ma Yu (with the Taoist name Danyangzi) and Sun Buer (with the title Qingjing Sanren) worshiped him as their teacher. From then on, he propagated the Quanzhen Tao. Later, he also accepted Tan Chuduan (with the Taoist name Changzhenzi), Liu Chuxuan (with the Taoist name Changshengzi), Qiu Chuji (with the Taoist name Changchunzi), Wang Chuyi (with the Taoist name Yuyangzi), and Hao Datong (with the Taoist name Guangningzi) as disciples. He established the Three - Religions Seven - Treasures Association, the Three - Religions Three - Lights Association, the Three - Religions Yuhua Association, the Three - Religions Jinlian Association, and the Three - Religions Equality Association in Wendeng, Laizhou, Dengzhou, etc. In the ninth year of Dading (1169), he and his disciples Ma Yuyang, Tan Changzhen, Liu Changsheng, and Qiu Changchun returned westward. He passed away on the way and was buried in Liujiang Village, Zhongnan Mountains. Since then, Quanzhen Tao has regarded this place as the ancestral court. Emperor Zhangzong of the Jin Dynasty bestowed the name Lingxu Guan on the nunnery. Later, Emperor Taizong of the Yuan Dynasty conferred an additional title of Chongyang Wanshou Palace. In the sixth year of Zhiyuan (1269) of Emperor Shizu of the Yuan Dynasty, Wang Chongyang was posthumously titled "Quanzhen Enlightened True Lord". In the third year of Zhida (1310) of Emperor Wuzong of the Yuan Dynasty, he was further posthumously titled "Chongyang Quanzhen Enlightened and Auxiliary Emperor". Wang Chongyang wrote more than a thousand poems on preaching the Tao, which were compiled in "Chongyang Quanzhen Collection". He also had works such as "Chongyang Enlightenment Collection", "Fifteen Discourses on Chongyang's Establishment of the Religion", and "Collection of Ten Transformations of Chongyang's Sharing of Pears".

This sect advocated the integration of the three religions. In terms of cultivation methods, it focused on inner - elixir cultivation, did not advocate talismans and the techniques of making gold and silver. It stipulated that Taoist priests must become ordained, live in palaces and temples, not keep wives, and observe vegetarianism. It also formulated strict rules and regulations. Quanzhen Tao emerged as a religious sect with national consciousness. It absorbed the thoughts of Confucianism and Buddhism, and formed a new Taoist sect that integrated the three religions with Taoist thought as the core. In order to widely recruit believers, it listed the "Tao Te Ching", the "Heart Sutra of Prajna Paramita", and the "Classic of Filial Piety" as the necessary reading materials for believers, teaching people to be "filial, cautious, and pure - hearted", "upright in heart and sincere in intention, with few thoughts and desires". It focused on preaching among the common people, widely associated with the middle - class literati and officialdom, and sought the support of the upper - class officials, nobles, and the royal family. Therefore, the sect had a solid foundation, and its ideological consciousness penetrated into all levels of society, having a profound influence.

Wang Chongyang, the founder of Quanzhen Tao, had seven disciples, known as the "Seven Masters of Quanzhen". They all made significant contributions to the spread and development of Quanzhen Tao in the north. Among them, Qiu Chuji was the most outstanding. Qiu Chuji (1148 - 1227), with the courtesy name Tongmi and the Taoist name Changchunzi, was from Qixia, Dengzhou, Shandong Province. He became ordained at the age of 19 and the next year, he worshiped Wang Chongyang as his teacher at the Quanzhen Hall in Ninghai, Shandong. When Qiu Chuji succeeded to the leadership of the sect, it was the time between the Jin and Yuan dynasties. In the third year of Xingding (1219) of the Jin Dynasty, Emperor Ningzong of the Song Dynasty sent an envoy to invite him, but he refused. When Genghis Khan heard of his name, he sent a minister from Naiman (now in Mongolia) with an imperial edict to invite him. At the age of 71, Qiu Chuji led eighteen disciples, set off from Laizhou, traveled thousands of miles, endured hardships, and after more than two years, reached the Tianshan Mountains in the Western Regions to meet Genghis Khan. "At that time, Genghis Khan was on a western expedition, engaged in battles every day. Qiu Chuji often said that those who want to unify the world must not be fond of killing. When asked about the way of governance, he replied that respecting heaven and loving the people was the foundation. When asked about the way of longevity, he told him that purity of mind and few desires were the key" (see "Biography of Qiu Chuji in the History of Yuan Dynasty"). Genghis Khan deeply agreed with his words, treated him with great courtesy, respected him as an immortal, appointed him to take charge of Taoist affairs in the world, and bestowed on him a golden tiger talisman, allowing him to act as he saw fit, and exempted Quanzhen Taoist priests from taxes. This laid the foundation for the prosperity of Quanzhen Tao. In 1224, Qiu Chuji returned to Dadu (now Beijing) and lived in Changchun Palace (now Baiyun Guan in Beijing), which became the activity center of Quanzhen Tao. Qiu Chuji preached here and established the Longmen Sect. With his efforts, the number of Quanzhen Tao palaces and temples and the number of Taoists increased rapidly, and Quanzhen Tao entered its heyday. Qiu Changchun's works include "Direct Points on the Great Elixir", "On the Theory of Health Preservation", "Collection of Panxi", etc.

The reason why Quanzhen Tao was more prosperous and long - lasting than Taidao and Dadao was that, in addition to being favored by the ruling class, the most important reason was that the believers could abide by the precepts, follow the admonitions, pay attention to their physical and mental cultivation, and thus won the respect of the people. Quanzhen Tao believers paid attention to the compilation of the religious history. The first work was "The Travels of Master Changchun" by Li Zhichang, the True Changzhen Taoist. Secondly, Song Piyun, a Quanzhen Taoist, continued to carve the Taoist grottoes on Longshan and re - printed the "Golden Canon" in Pingyang. Qin Zhi'an wrote "Records of the Golden Lotus Orthodoxy", which included Zhongli Quan and Lü Dongbin in the front and described the Seven Masters later. It was an early religious history of Quanzhen Tao. Later, he compiled materials related to Quanzhen Tao, such as "Records of the Golden Lotus Orthodoxy", "Records of the Mist and Clouds", "Records of the Ascending Immortals", and "Records of the Eminent Immortals", preserving valuable materials. Particularly worthy of mention is Li Daoqian, who entered the Tao as a Confucian scholar and never stopped reading throughout his life. He successively served as the person in charge of Chongyang Palace, the supervisor of the Taoist sect in Jingzhao, and the supervisor of Taoism in the five roads of Shaanxi, Western Sichuan, and Sichuan. In addition to writing "Collection of Yunxi" himself, he also wrote three volumes of "Biographies of the Immortals and Sages in the Ancestral Court of Zhongnan Mountains", one volume of "Chronology of the Seven Masters", thirty volumes of "Records of Zhongnan Mountains", and six volumes of "Records of the Source of the Immortals in Ganshui", making the religious history of Quanzhen Tao complete. It has always been valued by Taoist historians.

Since the rise of Quanzhen Tao, there has been a separation of the "Northern Sect" and the "Southern Sect" in Taoism. The Southern Sect was the one transmitted by Zhang Boduan in the Northern Song Dynasty, mainly active during the Southern Song Dynasty. In the middle and late Yuan Dynasty, with the efforts of Chen Zhixu (1289 -?), who had a teacher - disciple relationship with both the northern and southern sects, the Ziyang Sect also belonged to Quanzhen Tao. It was called the "Southern Sect", and the Wang Chongyang Sect was called the "Northern Sect".

At the same time as the rise of the three major Taoist sects in the north, in the south, in addition to the old sects of Longhu Tianshi, Maoshan Shangqing, and Gezao Lingbao, there were many who claimed to have unique inheritances and established separate sects. The main ones included the Shenxiao Sect evolved from Tianshi Tao, the Qingwei Sect evolved from the Shangqing Sect, the Donghua Sect and the Jingming Tao evolved from the Lingbao Sect.

The Shenxiao School is named after its practice of the "Shenxiao Thunder Magic". It claims that its Taoist magic originates from the Jade Pure King of Shenxiao, the son of the Primordial Heavenly King. In fact, the founder of this school was Wang Wenqing (1093 - 1153), a Taoist from Nanfeng, Jiangxi in the late Northern Song Dynasty. He was summoned by Emperor Huizong of the Song Dynasty and appointed as Taisu Doctor and Compiler of Ningdian Temple. Soon after, he was made a Yoke Guest of the Golden Gate, promoted to Attendant Chen of Ningdian Temple, and bestowed the title "Chongxu Tongmiao Xiansheng". After Wang Wenqing retired to his hometown, he had many disciples. Those who received his teachings included Gao Ziyu from Xincheng, Xu Ciju from Linjiang, Nie Tianxi from Jinxi and others. Later, the most prominent one who received his teachings was Tan Wuzhen from Linchuan. It is said that "people didn't dare to call him by his name and only referred to him as Tan Wulei". During the Northern Song Dynasty, many famous court Taoists also practiced the Shenxiao Thunder Magic, such as Lin Lingsu, Zhang Jixian, Liu Hunkang, Xu Shouxin, Sa Shoujian, Wan Zongshi and so on. During the Song and Yuan Dynasties, Mo Yueding also passed on the Shenxiao Thunder Magic. The Shenxiao Thunder Magic also influenced other Taoist schools during the Song and Yuan Dynasties. For example, in the Southern Branch of the Golden Elixir School founded by Zhang Boduan, Chen Nan, the fourth ancestor, began to concurrently pass on the Shenxiao Thunder Magic. Bai Yuchan, a disciple of Chen Nan, wrote many works on thunder magic.

The Qingwei School is named after its practice of the "Qingwei Thunder Magic". It claims that its magic comes from the First Heavenly Venerable of Qingwei Tianyuan. According to *Qingwei Xianpu*, the founder of this school was Zu Shu from Yongzhou, Guangxi. During the reign of Emperor Lizong of the Southern Song Dynasty, it was passed down to the ninth generation, Nan Bidao. In fact, the Qingwei School began to thrive when Nan Bidao and his disciple Huang Shunshen taught the Qingwei Thunder Magic. Nan Bidao (1196 -?), from Meishan, Sichuan, served as the Censor of Guangxi during the reign of Emperor Lizong of the Song Dynasty. Huang Shunshen, the son of his staff member Huang, was cured by Nan Bidao when he was ill, and Nan Bidao also taught him all the Qingwei Thunder Magic. Huang Shunshen (1224 -?) thus became the tenth generation patriarch of the Qingwei School. During the Baoyou period (1253 - 1258), Huang served as an Inspector and was famous in the capital for his proficiency in thunder magic. Emperor Lizong of the Song Dynasty summoned him and bestowed the title "Leiyuan Zhenren" upon him. In 1286 (the Bingxu year of Zhiyuan in the reign of Emperor Shizu of the Yuan Dynasty), Huang was summoned to the imperial court again. Before long, he asked to return to his hometown and lived in seclusion by Zixia Lake in Cangzhou. The Yuan Dynasty bestowed the title "Leiyuan Guangfu Puhua Zhenren" upon him. Huang Shunshen was a master of Qingwei Taoist magic and had many disciples. The existing Taoist magic books of the Qingwei School mainly include *Qingwei Zhai Fa*, *Qingwei Yuanjiang Dafa*, *Qingwei Shenlie Mifa*, etc. In addition, *Daofa Huiyuan* also preserves many works on Qingwei Thunder Magic.

The Jingming School was founded by He Zhengong, a Taoist from Xishan in the early Southern Song Dynasty. It is a branch evolved from the Lingbao School. It respects Xu Xun as its patriarch and claims that its Taoist talismans are passed down from Xu Xun. Besides practicing a kind of talisman called "Jingming Fa", the Jingming School founded by He Zhengong also emphasized the cultivation of the mind and internal alchemy, especially advocating loyalty and filial piety as the foundation in its teachings. He Zhengong had no successors, and the sect he founded was later carried forward by the Jingming School newly established by Liu Yu, Yuzhenzi. Liu Yu (1257 - 1308), with the courtesy name Yizhen and the title Yuzhenzi, was originally from Shimen, Poyang (now in Jiangxi) and later moved to Jiankang, Nanchang. He became an orphan in his youth and was determined to pursue the Taoist path. In 1292 (the 29th year of Zhiyuan), Liu Yu claimed that Hu Hui, a Jingming Master, descended and told him that "the Jingming Great Teaching is about to rise and there should be 800 disciples. You will be their teacher". He also said that in the twelfth lunar month of 1296 (the second year of Yuanzhen), True Lord Xu Xun would descend upon his home. As a result, many believers flocked to Liu Yu. After that, Liu Yu carried out missionary activities in the Xishan area and successively established some religious activity centers such as altars and hermitages, making the Jingming School, which had been dormant for a hundred years, thrive again. The Jingming School newly established by Liu Yu was actually a continuation and development of the Jingming School of He Zhengong. Before his death, Liu Yu passed on the teaching affairs to his disciple Huang Yuanji. Huang Yuanji (1270 - 1324), with the courtesy name Xiwen and known as Mr. Zhonghuang, was from Fengcheng, Yuzhang (now in Jiangxi). At the age of twelve, he entered Yulong Wanshou Palace in Xishan to become a Taoist. Later, he followed Liu Yu and learned the teachings of loyalty and filial piety from  True Lord Xu Xun. He was upright and strict in managing his disciples. In his later years, he promoted his teachings in the capital. In December 1324 (the first year of Taiding), he passed away in Chongzhen Wanshou Palace in the capital. His famous disciples included Chen Tianhe, Xu Hui, Liu Zhenchuan, Xiong Xuanhui, Liu Sifu, Huang Tongli and so on. The Jingming master who succeeded Huang Yuanji in taking charge of the sect was Xu Hui (1291 - 1350), also known as Xu Yi, with the title Danjiong Daoren. He edited the biographies of the patriarchs of the Jingming School, the divine sayings and the quotations of Liu Yu and Huang Yuanji, and compiled *Jingming Zhongxiao Quanshu* in six volumes. After Xu Hui, the inheritance of the Jingming School was unclear. After the Yuan Dynasty, some said it was merged into the Zhengyi School, while others said it was incorporated into the Quanzhen School.

The Donghua School is a new Taoist school that emerged from the Lingbao School, and its founder was Ning Quanzhen in the early Southern Song Dynasty. Ning Quanzhen (1101 - 1181), with the courtesy name Benli, was from Kaifeng. He studied under Tian Sizhen and the immortal Ren Ziguang and received the teachings of the Donghua and Lingbao Schools, thus integrating the teachings of the two systems. Since then, his Taoist practice has advanced greatly and he spread his teachings in the south with the techniques of fasting and praying. In 1158 (the 28th year of Shaoxing), when the Jin State invaded the south, Emperor Gaozong of the Song Dynasty specially summoned Ning Quanzhen into the imperial court and ordered him to present memorials to heaven and earth, praying for the safety of the country. After the event, he was bestowed the title "Qingwei Gaoshi" and the title "Zanhua Xiansheng". After that, whenever there were fasting and praying activities in the country, Ning Quanzhen was often ordered to preside over them. In his later years, he lived in the He Chunzhen's family in Zhejiang, teaching Taoist magic and had many disciples. Based on the traditional practice of contemplating deities in the Shangqing and Lingbao Schools, the Donghua School founded by Ning Quanzhen absorbed the internal alchemy methods, emphasized the inner cultivation of those who practiced the magic, and regarded sitting in meditation as the foundation of seeing through everything and communicating with the deities and the fasting and refining rituals. When the Donghua School was passed down to Lin Lingzhen in the Yuan Dynasty, it entered a prosperous period again. Lin Lingzhen (1239 - 1302), originally named Wei Fu, with the courtesy name Junzhao, was from Wenzhou. After failing in the imperial examinations many times, he gave up Confucianism and turned to Taoism, donating his house to build a Taoist temple. He learned the Donghua Taoist magic from Lin Xuyi and Xue Xizhen. The 38th generation of the Heavenly Master appointed him as the lecturer of Xuanxue in Wenzhou and soon promoted him to the Daoist Registrar of the prefecture. He presided over Tianqing Temple in Wenzhou and had more than a hundred disciples. Dong Chuqian, a disciple of the Heavenly Master Dao in Longhu Mountain, and Wu Quanjie, who later became the Grand Master of Xuanjiao, both studied under him.

After the Yuan Dynasty unified the country, the Heavenly Master Dao spread rapidly in the north and the Quanzhen Dao developed greatly in the south. Other Taoist schools with relatively weak strength gradually merged with the Heavenly Master Dao or the Quanzhen Dao. After the talismanic sects (such as the Maoshan School and the Gezao School) were incorporated into the Heavenly Master Dao (Longhu School), they were collectively called the Zhengyi School, thus forming the two major Taoist schools of Zhengyi and Quanzhen. They have been passed down to the present through the Yuan, Ming and Qing Dynasties.

During the Yuan Dynasty, the Zhengyi School had a close relationship with the royal family of the Yuan Dynasty and was therefore highly respected and became more prosperous. It is said that as early as before the conquest of the Southern Song Dynasty, in 1259, Emperor Shizu of the Yuan Dynasty sent secret envoys to Longhu Mountain to visit Zhang Kedai, the 35th generation of the Heavenly Master, and asked him about the unification of the country. Zhang Kedai replied, "The country will be unified in twenty years." After the fall of the Southern Song Dynasty, Kublai Khan summoned Zhang Zongyan, the son of Zhang Kedai and the 36th generation of the Heavenly Master, in 1276 (the 13th year of Zhiyuan). He bestowed upon Zhang a jade hibiscus crown and a seamless gold-embroidered robe, appointed him to take charge of Taoism in various parts of the Yangtze River and gave him a silver seal. The next year, Zhang was also made a Zhenren and ordered to preside over the Zhou Tian Da Jiao in Changchun Palace. Since then, whenever the successive generations of the Heavenly Masters in the Yuan Dynasty succeeded to the position, they were all bestowed the title of Zhenren by convention, inheriting the management of the talismans of the Three Mountains and Taoism in various parts of the Yangtze River. They had the right to recommend and appoint or dismiss the Daoist Registrars and the supervisors of Taoist temples in various parts of the south of the Yangtze River, apply for the names of newly built Taoist temples and the ordination certificates, and could "issue certificates by themselves to ordain people as Taoists". Among the Heavenly Masters in the Yuan Dynasty, the most honored one was Zhang Yucai, the 38th generation of the Heavenly Master. Because he had made contributions to controlling the tidal disasters, he was conferred the title of "Zhengyi Jiaozhu" in 1304 (the 8th year of Dade in the reign of Emperor Chengzong). After Emperor Wuzong ascended the throne, he was also appointed as a Jinzi Guanglu Dafu, made the Duke of Liuguo, given a gold seal, and his rank was equivalent to the first grade. Zhang Sicheng, the 39th generation of the Heavenly Master, was conferred the title of "Yiyuan Chongde Zhengyi Jiaozhu" and appointed as the Director of the Jixian Academy in 1325 (the second year of Taiding), in charge of Taoist affairs all over the country.

Among the Zhengyi Taoists in the Yuan Dynasty, there were also Zhang Liusun and his disciple Wu Quanjie, who received more honors than the Heavenly Masters. Zhang Liusun (1248 - 1321) was originally a disciple of Zhang Zongyan. In 1276, he went to the imperial court with his master and his answers pleased the emperor, so he was left to serve in the palace. Emperor Shizu of the Yuan Dynasty often asked him about the ways of self-cultivation and governing the country. He also prayed for the crown prince and the empress to cure their illnesses and was effective, so he was favored and trusted. He was appointed as a high-ranking official, given a precious sword, and the imperial court ordered to build Chongzhen Palaces in both the capital and the secondary capital, allowing Zhang Liusun to live in them and take charge of the sacrificial affairs. In 1288 (the 25th year of Zhiyuan), he was also granted the titles of "Xuanjiao Zongshi, Taoist Du Tidian, in charge of Taoist affairs in the areas north of the Yangtze River, Huaixi, Jingxiang" and was given a silver seal. After that, Emperor Shizu of the Yuan Dynasty "showed him more and more favor and treated him like a close minister". Sometimes he was ordered to offer sacrifices to famous mountains and great rivers, sometimes he was sent to the south of the Yangtze River to seek for the remaining sages according to the imperial edict. He was also ordered to name Emperor Wuzong and Emperor Renzong and participated in the decision-making of appointing prime ministers and so on. Later, during the reigns of Emperor Chengzong, Emperor Wuzong, Emperor Renzong and other dynasties, the favor and trust in Zhang never waned, and "whenever there were major decisions in the court, he was always consulted". The titles he was given became more and more prominent and his official rank also rose from the third grade to the first grade. During the reign of Emperor Chengzong of the Yuan Dynasty, he was conferred the title of "Xuanjiao Dazongshi Tongzhi Jixianyuan Daoshi". His ancestors of three generations were posthumously named Dukes of the Wei State. Emperor Wuzong of the Yuan Dynasty bestowed upon him the title of "Dazhenren Zhijixianyuan Daxueshi". Emperor Renzong further bestowed upon him the title of "Kaifu Yitong Sansi, Tejin Shangqing, Fucheng Zanhua Baoyun Xuanjiao Dazongshi, Zhidao Hongjiao Chongxuan Renjing Dazhenren, Zhijixianyuan Shi, Lingzhulu Daoshi". His title was as long as 43 characters, which could be described as extremely prominent. In 1321 (the first year of Zhizhi), Zhang Liusun died and was posthumously conferred the title of "Zhenjun" by Emperor Yingzong of the Yuan Dynasty. He had 75 outstanding disciples, among whom 7 were made Zhenren and separately in charge of Taoist affairs in various places, and another 9 were appointed as supervisors of Taoist temples.

Wu Quanjie (1240 - 1321), the eldest disciple of Zhang Liusun, was born into a Confucian family and followed his master to the capital. In 1307 (the 11th year of Dade), he was appointed as the "Successor Master of Xuanjiao". In 1322 (the third year of Zhizhi), he succeeded his master as the Grand Master of Xuanjiao, was bestowed the title of Zhenren and was in charge of Taoism in the areas of Jianghuai, Jingxiang and other places. He was in charge of the sect for 25 years and liked to make friends with Confucian scholars. In 1331 (the second year of Zhishun), he presented *Yulu* of Lu Jiuyuan to the court, making Lu's philosophy of the mind valued by the Yuan Dynasty. He also recommended Confucian ministers such as Wu Qiacheng and Yan Fu. After his death, Xia Wenyong, Zhang Delong, Yu Youxing and others successively took charge of the Xuanjiao School. After the fall of the Yuan Dynasty, Emperor Taizu of the Ming Dynasty only recognized the descendants of Zhang Tianshi and did not recognize the Grand Masters of Xuanjiao, so the inheritance of Zhang Liusun's Xuanjiao School came to an end.

The Zhengyi School does not require its adherents to become celibate and they are mostly engaged in talismanic rituals, praying for blessings and eliminating disasters. The Quanzhen School advocates "preserving the spirit and refining qi, becoming a celibate and cultivating the truth", and has established the systems of precept transmission and Taoist monasteries.