a certain Yang Xi between 364 and 370. As Kohn writes, these revelations included detailed descriptions of the heavens as well as "specific methods of shamanic travels or ecstatic excursions, visualizations, and alchemical concoctions." The Shangqing revelations also introduced many new Daoist scriptures. Similarly, between 397 and 402, Ge Chaofu compiled a series of scriptures which later served as the foundation of the Lingbao school, which was most influential during the later Song dynasty (960–1279) and focused on scriptural recitation and the use of talismans for harmony and longevity. The Lingbao school also practiced purification rituals called purgations (zhai) in which talismans were empowered. Lingbao also adopted Mahayana Buddhist elements. According to Livia Kohn they "integrated aspects of Buddhist cosmology, worldview, scriptures, and practices, and created a vast new collection of Daoist texts in close imitation of Buddhist sutras." Komjathy also notes that they adopted the Mahayana Buddhist universalism in its promotion of "universal salvation" (pudu). During this period, Louguan, the first Daoist monastic institution (influenced by Buddhist monasticism) was established in the Zhongnan mountains by a local daoist master named Yin Tong. This tradition was called the Northern Celestial masters and their main scripture was the Xisheng jing (Scripture of Western Ascension). During the sixth century, Daoists attempted to unify the various traditions into one integrated Daoism that could compete with Buddhism and Confucianism. To do this they adopted the schema known as the "three caverns", first developed by the scholar Lu Xiujing (406-477) based on the "three vehicles" of Buddhism. The three caverns were: Perfection (Dongzhen), associated with the Three Sovereigns, Mystery (Dongxuan) associated with Lingbao, and Spirit (Dongshen) associated with the Supreme Clarity tradition. Lu also used this schema to arrange the Daoist scriptures and Daoist deities. Lu Xiujing also worked to compile the first edition of the Daozang (the Daoist Canon), which was published at the behest of the Chinese emperor. Thus, according to Kirkland, "in several important senses, it was really Lu Hsiu-ching who founded Taoism, for it was he who first gained community acceptance for a common canon of texts, which established the boundaries, and contents, of “the teachings of the Tao” (Tao-chiao). Lu also reconfigured the ritual activities of the tradition, and formulated a new set of liturgies, which continue to influence Taoist practice to the present day." This period also saw the development of the Three Pure Ones, which merged the high