Korean Confucianism
Under the succeeding Han Dynasty and Tang Dynasty, Confucian ideas gained even more widespread prominence. During the Song Dynasty, the scholar Zhu Xi (AD 1130–1200) added ideas from Taoism and Buddhism into Confucianism. In his life, Zhu Xi was largely ignored, but not long after his death his ideas became the new orthodox view of what Confucian texts actually meant. Modern historians view Zhu Xi as having created something rather different, and call his way of thinking Neo-Confucianism. Neo-Confucianism held sway in China, Japan, Korea and Vietnam until the 19th century.
Yang Xi
Few historical facts are known about Yang Xi's life, and most information comes from his own revealed texts. The "Zhen'gao", for instance, is the only early record of Yang's birth and death dates; it says that when he was betrothed to the heavenly Consort An in 365, he told her that he had been born in October of 330 and was 36 (Smith 2013: 61). The actual date of his death is unknown; Tao Hongjing accepts the revelatory prediction that Yang would ascend to the heavens "in broad daylight" in 386, thus avoiding death in the forthcoming end of the world in 392 (Smith 2013: 104, Strickmann 1977: 47). Yang had an early connection with Daoism in 350 when Wei Huacun's eldest son, Liu Pu (劉璞) gave Yang a manuscript of the Lingbao School "Wufu xu" (五符序, Prolegomena to the Five Talismans of the Numinous Treasure) (Espessett 2008a: 1147). Although Tao had copies of the Xu's "jiapu" (家譜, Family Genealogy), he preferred to rely upon the prophetic contents of the revelations themselves; the family records said Xu Mi died in 373, but Tao said 376 when it was predicted that he would enter Shangqing heaven (Strickmann 1977: 42).