deities from different Daoist traditions into a common trinity that has remained influential until today. Later Imperial Dynasties The new Integrated Daoism, now with a united Daoist identity, gained official status in China during the Tang dynasty. This tradition was termed Daojiao (the teaching of the Dao). The Tang was the height of Daoist influence, during which Daoism, led by the Patriarch of Supreme Clarity, was the dominant religion in China. According to Kirkland, this new Daoist synthesis had its main foundation in the Lingbao school's teachings, which was appealing to all classes of society and drew on Mahayana Buddhism. Perhaps the most important figure of the Tang was the court Daoist and writer Du Guangting (850–933). Du wrote numerous works on Daoist rituals, history, myth, and biography and he also reorganized and edited the Daozang after a period of war and loss. During the Tang, several emperors became patrons of Daoism, inviting priests to court to conduct rituals and enhance the prestige of the sovereign. The Gaozong Emperor even decreed that the Daodejing was also to be a topic in the imperial examinations. During the reign of the 7th century Emperor Taizong, the Five Dragons Temple, the first temple at the Wudang Mountains, was constructed. Wudang would eventually become a major center for Daoism and also a home for Daoist martial arts (Wudang quan). Emperor Xuanzong (r. 712-755) was also a devoted Daoist who wrote various Daoist works and according to Kohn "had frequent meetings with senior masters, ritual specialists, Daoist poets, and official patriarchs, such as Sima Chengzhen." He even reorganized imperial rituals based on Daoist forms, sponsored Daoist shrines and monasteries, and introduced a separate examination system based on Daoism. Another important Daoist figure of the Tang dynasty was Lu Dongbin, who is considered the founder of the jindan meditation tradition and an influential figure in the development of neidan (internal alchemy) practice. Likewise, several Song dynasty emperors, most notably Huizong, were active in promoting Daoism, collecting Daoist texts and publishing updated editions of the Daozang. The Song era also saw new scriptures, new movements of ritualists and Daoist rites, the most popular of which were the new Thunder Rites (leifa). The Thunder rites were protection and exorcism rites which evoked the celestial department of thunder and they became central to the new Heavenly Heart (Tianxin) tradition as well as for the Youthful Incipience (Tongchu) school. In