the development of local cults", in other words a scheme or structure for Chinese religion, proposed first by the scholar and Daoist initiate Kristofer Schipper in The Taoist Body (1986). Daoshi are comparable to the non-Daoist fashi (, "ritual masters") of vernacular traditions (the so-called "Faism") within Chinese religion. The term (), with the meaning of "Daoist" as "lay member or believer of Daoism", is a modern invention that goes back to the introduction of the Western category of "organized religion" in China in the 20th century, but it has no significance for most of Chinese society in which Taoism continues to be an "order" of the larger body of Chinese religion. History Classical Daoism and its sources Scholars like Harold Roth argue that early Daoism was a series of "inner-cultivation lineages" of master-disciple communities. According to Roth, these practitioners emphasized a contentless and non-conceptual apophatic meditation as a way of achieving union with the Dao. According to Komjathy, their worldview "emphasized the Dao as sacred, and the universe and each individual being as a manifestation of the Dao." These communities were also closely related to and intermixed with the fangshi (method master) communities. Other scholars, like Russell Kirkland, argue that before the Han dynasty, there were no real "Daoists" or "Daoism". Instead, there were various sets of behaviors, practices and interpretative frameworks (like the ideas of the Yijing, yin-yang thought, as well as Mohist, "Legalist", and "Confucian" ideas) which were eventually synthesized in the medieval era into the first forms of "Daoism". Whatever the case, some of the main early Daoist sources include: the Neiye, the Zhuangzi, and the Daodejing. The Daodejing (Tao Te Ching), which is attributed to Laozi (the "Old Master"), is dated by scholars to sometime between the 4th century BCE and the 6th century BCE. Laozi's historicity is disputed, with many scholars seeing him as a legendary founding figure. Early Daoism drew on the ideas found in the religion of the Shang dynasty and the Zhou dynasty, such as their use of divination and ancestor worship and the idea of Heaven (Tian) and its relationship to humanity. According to modern scholars of Daoism, such as Russell Kirkland and Livia Kohn, Daoist thought also developed by drawing on numerous schools of thought from the Warring States Period (4th to 3rd centuries BCE), including Mohism, Confucianism, Legalist theorists like Shen Buhai and Han Fei which speak of