 Against this background, the representatives of the religious legacies of Jiangnan responded to the newly-imported cults and rites of the Celestial Masters by reformulating and recodifying certain aspects of their own traditions in ways that also admitted elements of the new religion. This led to the creation of two major new “schools”, which actually consist in two textual corpora and the related practices. The first one is Shangqing (Highest Clarity), based on revelations that occurred from 364 to 370 near present-day Nanjing (Strickmann 1977; Robinet 2000). Its main scripture, the Dadong zhenjing (True Book of the Great Cavern), describes visualization methods of the inner gods, including illustrations, chants, and talismans (fu). This and other works make clear that Shangqing incorporates earlier traditions, but reorganizes and ranks them in a different way compared to the past: meditation is now the main practice, and even alchemy is modified to include processes that cannot take place in the laboratory but only within the adept’s own person.