Xuanism

Xuanism (: 玄家 lit. "Arcane Teachings" or "religion of profound mystery") refers a religion (玄教; xuán jiào; Lit. "Arcane Teachings"); and a school of philosophical thought (玄家; xuán jiā; Lit."Arcane School of Thought") both share ideas and concepts of Kodeshi origin and emphasize understanding the mysterious and arcane and living in harmony with nature. The earliest persona of the Xuanism may be considered to have been an individual named Huineng who lived during the tumultuous Xian Dynasty. He was a student of celestial master Mazu Daoyi and became his successor at Xuanbai mountain. It is said that he was able to achieve enlightenment by hearing only one phrase, "The Great Way is without difficulty." This phrase can be interpreted in many ways but most likely this phrase refers to the doctrine that everything is perfect as it is and should be accepted for what it is rather than trying to improve or alter something. This belief would become very popular during the Xie Dynasty when the teachings of Mazu and Huineng were embraced by many people as the central tenet of their lives.

Xuanism has had a profound influence on Kodeshi culture in the course of the centuries and Xuanists (天师; tiānshī, "Celestial Masters"), a title traditionally attributed only to the clergy and not to their lay followers, usually take care to note the distinction between their ritual tradition and the practices of Kodeshi folk religion and non-Xuanist vernacular ritual orders, which are often mistakenly identified as pertaining to Xuanism. Kodeshi astrology, several martial arts, traditional Kodeshi medicine, feng shui and many styles of qigong have been intertwined with Xuanism throughout history.

Today, the Xuanism religion is enshrined in the Kodeshi constitution as the official religion of the country. Shangxuan Xuanism has been the Kodeshi state religion since the 13th century. It is also a major religion in Qingcheng, HCCK and has a significant number of adherents in a number of other societies throughout Southwestern Kesh, particularly in Nanwen, Heiban, and South Kesh.

Beliefs
Xuanism revolves around the prominent themes pattern of the forces of the natural universe and the need of human life to be in accordance with these forces. Xuanism can be can be defined as apophatic as its followers believe that there exists an unseen formlessness and unknowable force called xuan ("profound" or "arcane") rather than anthropomorphic concepts of God. This is one of the core beliefs that nearly all the sects share. Despite this Xuanist texts accept a polytheistic framework, but this is generally conceptualized as the divine essence of the xuan permeating every aspect of existence from mountains, rivers, plants, animals, humans, spirits etc. They also consider the world itself, and even time itself, to be expressions of the power of xuan. In short, while xuan is seen as a transcendent reality it is still treated as being present everywhere and thus accessible by anyone who strives to find the path to it. As a result the Xuamist belief system a wide range of deities which are considered manifestations of xuan such as the Mother Goddess Wahuang. Depending on the branches of Xuanism certain gods are given more prominence than others but in general most members worship what they call the Three Pure Ones, which are in turn believed to manifest themselves in different aspects in nature, human society, culture and history. The Three Pures Ones are Xiwangmu (Queen Mother of the West), Dongwanggong (King Father of the East) and Houtu Huang Diqi (Empress of the Earth) they are generally considered to be at the top of the pantheon of deities, visualizing the hierarchy emanating from the Xuan itself, although their relative positions vary slightly between schools of thought.

Xuanists believe that the spiritual realm is more real than the physical and that their bodies are merely a means to allow them to interact with this spirit realm. Because of this many Xuanist rituals involve ascetic practices designed to cleanse the body and mind and to reduce the amount of impurities that can interfere with the perception of xuan. Many practitioners also attempt to achieve enlightenment as it would supposedly grant access to an understanding of xuan itself.

Xuanism also has an ethical component. Their goal is not just personal growth but also societal transformation as part of achieving xuan requires that people live out lives according to its precepts, namely benevolence, righteousness, propriety, wisdom, sincerity, loyalty, filial piety, moderation, purity, fidelity, honesty, frugality, diligence, modesty, temperance, truthfulness, simplicity, and non-violence.

Ethics
Xuanism tends to emphasize various themes of the Da Xuan Jing and Xuan Mo De Jing. In addition the Xuamist scripture contains important chapters on ethics. Xuanist texts stress the importance of selflessness for the individual in order to find unity and harmony with others in society which is necessary to have a peaceful world where humans can fulfil themselves while remaining true to themselves in the process.

Xuan and De
Xuan (玄; xuán) literally means "arcane", but can also be interpreted as deep, black, dark; mysterious, profound, or abstruse. In Xuanism, it is usually used as an adjective meaning 'profound' or 'mysterious', although there are some usages that may instead suggest an association with the natural, spontaneous, eternal, nameless, and indescribable. It is at once the beginning of all things and the way in which all things pursue their course It has variously been denoted as the power of existence itself, the divine spirit within, the source of life's creativity, and even the primal mother of the universe. This symbolizes the immanent principle that drives all matter to exist.

The active expression of Xuan is called De (德; dé; Lit. "Virtue" or "Power"), in a sense that De results from an individual living and cultivating the Xuan. De represents a spiritual essence inherent in each sentient being. When individuals live out the principles set forth by Xuan they cultivate and increase their inner strength through discipline. Cultivation leads one to gain experience of and eventually come into contact with de. In religious contexts, Xuan may be understood as referring to a form of cosmic power that enables the practitioner to understand the deepest mysteries of existence by embodying the virtues associated with Xuan (and to a lesser extent de). As such, Xuan is often thought to serve as a bridge between the natural realm and the spirit realm. Thus, one who practices Xuan is said to attain immortality through ascetic practices aimed at reducing bodily desires and mental impurities—which must ultimately be transcended.

Wu-wei
The connection with nature, detachment from desires and wu wei (無爲; wúwéi) or 'effortless action'. Wei refers to any intentional or deliberated action, while wu carries the meaning of "lacking, without". Thus wu wei is often translated into English as effortless action, which is exactly how the concept of wu wei should be understood within the context of Xuanism: that one should move harmoniously in accordance with nature, as opposed to intentionally trying to force things in some direction. This allows for goals to be achieved effortlessly as in nature instead of being forced through artificial means. Wu wei is therefore closely related to naturalness.

Ziran
Another theme found throughout the teachings is Ziran (自然). Literally "nature" but actually signifies not only the notion of wu wei but also a belief that everything arises spontaneously and creativity. While Ziran has been interpreted and reinterpreted in a great number of ways over time it always remains connected with wu wei and thus can be considered synonymous with Xuanism itself. Ziran refers to a state of "as-it-isness," referring to a natural state of humanity in balance with nature. Ziran is merely the way things are, the truth of all things, what is meant by reality, or rather, an understanding of reality as such, based on our intuition of the unity between ourselves and nature, or more precisely, the ultimate harmony between matter and consciousness. Ziran is said to be attained through self-cultivation and observation. Ziran has much overlap with Xuanism's concepts of wu wei and yin yang.

Three Treasures
The Three Treasures can also refer to jing, qi and shen (精氣神; jīng-qì-shén; jing is usually translated as essence, qi as life force, and shen as spirit). These terms are used synonymously within Xuanxue literature, and often translated as "essence", "life force" and "spirit". In modern texts they are generally rendered in this order, however. They were thought of in Xuanxue philosophy as three basic energies that permeate the cosmos. It was believed that the harmonious circulation of these three fundamental forces in the body could lead to a state of physical, emotional and spiritual wellbeing. The goal of many practices aimed at achieving longevity was to preserve the integrity of these three vital substances so that they may circulate freely without obstruction.

Early Xuanist texts
The earliest written documents regarding Xuanism come from a variety of sources and represent a broad range of time periods and authorship. It should be noted however, that the early doctrines, concepts, and their traditional interpretations were orally transmitted from one generation to the next. So there is some debate among scholars over which texts truly count as 'early' or not since so much information was lost or destroyed over the successive waves of destruction, pillage, war and revolution that plagued Kodeshia's history over the past few thousand years. What follows below represents what may be the oldest surviving known manuscripts dating back to the third century BC. These early writings were later augmented with other historical records kept by the Zhengyidi and Wuqing schools beginning in the fourth century AD. The oldest is a manuscript attributed to Liang Yin, provides an overview of various practices relating to the worship of Wahuang, the Queen Mother of the West, who has traditionally been considered to be one of the Three Pure One, alongside her husband, Dongwanggong, and Houtu Huang Diqi known as the Empress of the Earth. This manuscript also details the duties of Celestial Masters, which is another term used for the highest priests of Xuanism.

Da Xuan Jing
One of the Xuanist other great works is known as the Da Xuan Jing (大玄經), or The Great Mysterious Classic, is considered to be one of the greatest scriptures in Kodeshi history. Its original title was Wanzheng Jing (完整經), or the Complete Scriptures, but it was later renamed the Da Xuan Jing by the famous Xie dynasty philosopher Zhao Tsung. He also wrote commentaries on the scripture. These works were subsequently lost, but copies of them survive today. The Da Xuan Jing is divided into three parts. The first part is known as the Liangyun Jing (凉運經), or The Book of Illumination. It consists of 18 chapters and is divided into seven sections. The first section is the Fajia Jing (法家經), or the Doctrine of the Matriarchs, which covers the lives of the Three Pure Ones. The second section is the Xiaoqi Jing (校棲經), or The Discourse on the Transmission of the Dharma. This section explains how to achieve enlightenment and is known as the "Path". The third section is the Baojuan Jing (寶劄經), or the Treatise on the Protection of the Treasure. The fourth section is the Fahua Jing (法華經), or the Doctrine of the Radiance. This section details the process by which the practitioner will reach enlightenment. The fifth section is the Liyun Jing (立運經), or The Book of the Precepts. It describes the precepts and rules that must be observed by the practitioner while on their journey towards enlightenment. The sixth section, the Luyun Jing (綠蘊經), or the Green Charts, provides the practitioner with advice on dealing with various types of situations they may encounter in life on their path to illumination.

Xuan Mo De Jing
The teachings of Xuanism attributed to Huineng embodied in an eponymous book called "Xuan Mo De Jing" (玄墨德经), often translated as "The Great Book of Profound Learning". It contains the same four chapters, the Xuan Mo De Jing Huineng places much more emphasis on practice and meditation instead of simply accepting things as they are. He encourages his disciples to develop their own insights and understanding by constantly testing their beliefs against reality. In contrast to earlier Confucians like Zhuangzi and Han Fei, he sees a purposeful order behind the apparent chaos of nature. Like the Daoists, the idea is to break free from conventional thinking, not through following one's natural impulses but through using insight into the nature of existence to understand oneself and how we interact with the world around us. There is no need for blind faith; rather, it is possible to become one with the Tao through careful analysis. Thus the Xuan Mo De Jing advocates constant self-analysis and contemplation, aiming at attaining enlightenment through meditation. The influence this text had can be seen in later Xuanist texts such as Da Xuan Jing (大玄经), which developed these ideas in greater detail. The first chapter outlines Huineng's belief in an objective spiritual truth that underlies all phenomena in life and that we must discover that truth ourselves. The second chapter is devoted to various forms of human behaviour and shows a wide variety of attitudes toward society, morality, money, power and sex. The third chapter examines our inner being, including the state of mind of those who seek balance the ideas of Wu-wei and Ziran. The fourth chapter concerns itself with the ultimate meaning of the universe and its relationship to the human condition. It gives several examples of famous people who have found some form of salvation.

Other texts
Other texts of importance include the Wusheng Baojian Ji (五聖寶鑑記; Treasury of the Five Sacred Things), a commentary on the Da Xuan Jing; and the Huai Nan Tzu Shi Tu (淮南子氏图; Biographies of the Seven Masters of South Mountain), a collection of biographies of the seven masters associated with the southern mountain Taoist traditions. In the case of the Wusheng Baojian Ji, it was written by Huangfu Mi during the Wei Dynasty, as part of the Imperial Library, and contains only minor additions to the text. The Xuan Shi Jing (玄實經), or the Mysterious Book of Truth, written by the famous Zhou dynasty author and poet Su Dongpo.

Rituals
Xuanism ritual practices fall into two categories: external and internal. External practices are concerned primarily with performing rituals and making offerings to deities. Internal practices consist of breathing exercises that help maintain balance within the body.

Xuanist practitioners begin their day with morning prayer (Zong Qi Men Dong Xin). Then they perform the daily five necessities (Wu Li Shi Tong) ritual which involves washing oneself thoroughly, then applying perfume on the forehead (Feng Gai Yuan), holding a small mirror over the heart (Jueyin Yi), kneeling in front of the door and saying prayers, using incense, then bowing three times while facing east towards heaven before rising up again to complete the rest of one's routine. At this point in time it will also be necessary for them to check whether the table has been properly set out.

Once the morning preparations have been completed, it is possible to do meditation practice if one so chooses, but generally it is not advised until after breakfast when all food is digested.

Depending on the school or tradition of Xuanism the ritual offerings to Xuanist Temples differs as Shangxuan orthodoxy has since its founding the Celestial Masters have rejected food and animal sacrifices at their Temples, while other schools still allow both food and animal sacrifices as well as alcohol drinking.

The majority of modern adherents hold fast to Shangxuan teachings and eschew any form of ritual sacrifice, offering instead involve the burning of joss sticks or candles made from beeswax. It should be noted that these latter practices are often referred to as "incense" or "burning paper". This term does not necessarily refer to actual incense nor does it imply that the item being burnt was made with paper; rather it refers to an action done during worship - specifically to burn something. Incense-burners come in various forms and sizes. Additionally divinations may be performed in Shangxuan only with official clergy by means of a particular style of ritual prayer which involves burning of special ingredients known as shengxiang (生香; lit. "creative fragrances").

Physical cultivation
A recurrent and important element of Xuanism are rituals, exercises and substances aiming at aligning oneself spiritually with cosmic forces, at undertaking ecstatic spiritual journeys, or at improving physical health and thereby extending one's life, ideally to the point of immortality. Although many modern schools now reject this goal, it remains popular among their adherents. The main practice of this type involves the use of breath control to extend one's qi. Enlightened and immortal beings are referred to as xian.

One aspect of traditional Shangxuan training is the daily exercise known as Gongsun Yuan Shou Zhong Qiu (宫順元授中丘). The purpose of this exercise is to awaken the soul so that it can leave the body and ascend to heaven where it will enjoy eternal happiness. During its execution the practitioner visualizes his or her body, from head downwards, dividing into ten parts, each containing seven smaller units, then further subdivided into seven groups of three. These small units also consist of seven pairs of opposites such as cold and hot or large and small, while within those smaller units there are even more pairs of opposite forces.

A number of martial arts traditions, particularly embody the Xuanist teachings on energy flow through meridians of the body by including breathing techniques similar in form to Gongsun Yuan Shou Zhong Qiu.

The basic premise behind both Xuanism and Taichi Quan is to move the internal chi along these meridian pathways by means of proper breathing technique to achieve balance throughout the entire body. There are numerous different methods used for achieving this goal; however all involve conscious effort to forcefully breathe using the diaphragm rather than shallowly through the nose and mouth like most people normally do.

House altar
House altars are a common feature found in many households of followers of Xuanism depending on their tradition, which tend to be dedicated to either the three pure ones or another deity. The contents usually include a tablet with the name of the deity and the corresponding scriptures associated with them as well as various religious implements such as joss papers or candles as offerings or symbols representing the deities themselves (i.e. statues made out of paper). In addition other objects may be added as well such as lucky charms (usually depicted as simple figures) or good luck coins. Generally it is not considered an ideal practice to bring one's personal gods into one's home but household altars serve multiple purposes and can represent everything from honouring one's ancestors to ensuring safety during travel.

Festivals
Festivals observed within the Xuanist communities are typically related to celebrations in nature. For instance, when the leaves begin falling off the trees in autumn, this is called the "Autumn Festival" because the earth turns cold, causing the leaves of plants and trees to fall. Similarly, festivals held at times of year when flowers bloom or birds migrate south are also celebrated under names that reference natural phenomena. One of the most famous of these observances is the Lantern Festival held on the fifteenth day of the first lunar month.

Historical roots
The roots of Xuanism are thought to lie in the tumultuous Xian dynasty era which was a period of interstate power struggles, internal conflict was also rife between the smaller states and tribe with the Xian dynasty existing as the largest faction supplanting the unity of the earlier Guo dynasty. This period was also marked by rebellions and disasters which would ultimately be the end of the dynasty. During this period many local deities were worshipped by small groups or clans. Most notable among these deities is the Great Wahuang Baojian who had been venerated by some tribes since antiquity.

Early Xuanism
Beginning with Huineng himself, who is though traditionally dated to the 6th century BCE, is thought by many modern historians to have been a reformer of the polytheistic Kodeshi religion. It was not until the 3rd century CE that his teachings started gaining prominence during the first Imperial Kodeshi dynasty the Zu. This is also when Jin Ying came into being during this time becoming an important figure in both Xuanism and Kodeshi politically, philosophically, and theologically thought for his creation of the concept of the "Tianren", (Lit. "The Person of Heaven"). The Tianren idea allowed followers of Xuanism and other related religious schools to combine their faiths while still maintaining orthodox beliefs and Jin Ying is considered one of the foundational figures of traditional Xuanism today along with Huineng and Mazu Daoyi. Particularity to what would later become the Shangxuan school with its focus on on the precise coordination of the political and cosmic orders by the thus-enlightened ruler, and a social and political order based on egalitarian ideals underpinned by the principles of Xuan. During the three dynasties era the role of official religion declined and state support dried up after the fall of the Zu dynasty leaving behind only private temples throughout the empire.

In the following centuries the ideas around Xuanism were discussed and developed without institutional orthodoxy the faith adapted to the local cultures, blending their own traditions with existing religions as well as developing new ones in reaction to foreign influence. The Zheng dynasty turned away from Xuanism as a central part of the imperial government, which left the movement open to competition with other religious sects who wanted a place at court. Many of these groups competed through increasingly elaborate ceremonies and ritualized actions meant to show how devoted they were towards their gods, who often had special powers bestowed upon them for protection of their respective states or families. These displays of piety had begun before but during this period reached new heights of extravagance and artistry. Xuanism reclaimed it's role in the Imperial court with the rise of the Jie dynasty under Empress Miao Yin who restored worship in the temple of Wuding Mountain in the year 578 CE under her reign the faith was given many privileges including financial assistance by the state which allowed for several religious leaders to be supported by the court itself, including Wang Xianzhi, Zhang Bodong and He Xun. The position was not stable though and within a decade the Empire had collapsed and the Five kingdoms era began marked by a number of small regional states ruled by military rulers. This was a period of great reflection and writing for scholars and thinkers on Xuanism as well as the other competing schools of thought that survived this time of disorder such as Fajia. The works of these people laid down the foundations for the eventual revival of orthodoxy and formalization of religion during the Xie dynasty in 786 CE and would become a fixture of the Imperial court through successive dynasties.

Post-Xie expansion
As the Xie dynasty reunified Kodeshia it brought with it revival of Xuanism alongside new innovations in rituals, architecture, education, medicine, politics, culture, history and literature all of which contributed to the growth of what became known as the Shangxuan tradition. During this period the teachings of Mazu and Huineng were adopted by Emperess Xu Zhenying and incorporated into the imperial cult. The faith also took root among commoners outside the Imperial household forming local communities. This also caused a significant split with Xuanism. Those factions, which argued strongly for a radical anarchism, continued to be persecuted by the state. The other faction, led by Huiyuan and his disciples, modified the doctrine to fit the requirements of the time. They began to stress loyalty and obedience to the legitimate ruler and the establishment. Their doctrine was also incorporated into the imperial cult and the Emperess herself was considered to be the incarnation of the supreme arcane. Thus conferred the Empress or Emperor of Kodeshia as effective head of Celestial Masters and Shangxuan teachings. Under the Jie dynasty Empress Miao Yin, who is traditionally regarded as the first empress of the Shangxuan sect, the court's support of the sect helped to reaffirm its role in society as an official religion. The Da'ao Shu tradition however, rejected the veneration of rulers even though some members accepted the concept of an enlightened one that served as a guide to mankind through their duties to rule justly and honestly while remaining strictly neutral towards other religious doctrines. Throughout this period Xuanism saw many splits and divisions, mostly caused by power struggles within various temples. But strong state support through successive dynasties kept the faith expanding throughout Kesh. During the Min Empire Xuanism was brought to what is now Nanwen. The movement quickly gained popularity with common people and scholars alike for its simple tenets which appealed especially as Da'ao Shu traditions blended with local cultures and faiths to become more popular among ordinary citizens. It was during the Ling dynasty with the spread of Haqiqatan that another major branch of Xuanism developed with the Zhengxuan tradition forming in the regions of present day HCCK. This school of thought also rejects the Shangxuan veneration of the Empress/Emperor as a deity but does not accept the radical anarchism espoused by some within the Da'ao Shu tradition instead it incorporates elements of Haqiqatan teaching particularly around mysticism, meditation, esoteric philosophy, ritual magic, naturalistic and moral ethics and Sufi ascetism all of which would be seen to contradict the central message of Shangxuan.

Spread to Southern and Southwestern Kesh
As the Chou and Zhou dynasties grew and expanded their influence in Southwestern Kesh, through their growing sea fairing trades and vassal kingdoms, Xuanism also spread there as well as in areas under their control. While the Empire sought to promote the ideals of the Shangxuan school of thought within its vassal kingdoms in present day South Kesh, Heiban and others. The Da'ao Shu traditions also spread through travelling Xuanist mystics and celestial masters. As Da'ao Shu lacking an institutional orthodoxy, it adapted to the local people and blended to their own traditions and pre-existing cultures into its teachings. This led to a diverse range of beliefs being taught and practiced across Southwestern Kesh. By the time of the fall of the Zhou dynasty in 1531 CE, Xuanism had already established itself as one of Southwestern Kesh 's prominent religions. It was one of several cults that were embraced by many societies. The Da'ao Shu traditions took hold and while the Shangxuan school of thought lost some of its political and cultural clout, it was able adapt becoming a form of folk religion rather than a state sponsored faith like before.

Xuanism in modern era
Following the fall of the Zhou Dynasty the diminished successor state of the Eastern Zhou carried on the Shangxuan School tradition of state support with great zeal but at times in conjunction with other forms of worship such as Ordonism and Fajia. There are numerous examples from the historical record where Xuanism was part of the courtly culture or acted as a quasi-state funded faith for many of the other seven states during the period. This period saw more evolution to the ideas within Xuanism's canon of texts, however the philosophical writings did not change much compared to how they existed under the Chou dynasty, even though new commentaries were written on them by later authors. A great restoration of the faith was made by Cao dynasty which stablised the Zhengxuan traditions in Kesh and brought back a large amount of what had been lost over previous centuries and reinvigorated their study. During this period Xuanism was seen as having a powerful effect upon politics and military affairs throughout region. But was soon defeated by the Zhao dynasty who promoted their own system of religious practice based within the Da'ao Shu traditions. However this was short lived and lasted only 37 years falling with the death of the first Emperor and charismatic leader of the regime, Sima Qingwei with his passing. In 1681 CE the Liang dynasty came into power, bringing with it a return to orthodox Xuanist policies. While the each successive wave of Artemian influence was accompanied by Messianist missionaries, but Shangxuan Xuanism proved surprisingly resistant to foreign attempts to convert the Kodeshi people. During the colonial period, the peace was periodically breached by outbreaks of religiously motivated violence, including periodic conflicts between adherents of differing faiths.

Schools and traditions
In Kodeshia, there exists three major schools or traditions of Xuanism, namely the largest and state supported Shangxuan school, Wuzhen school, and Da'ao Shu school, additionally there are large number of smaller folk schools and traditions that have no central doctrinal authority and many practising Xuanists do not claim to belong to any particular denomination or tradition. An alternative scheme used by some scholars divides Xuanism into two branches; "orthodox" Xuanism is more mystical in nature while the second branch is more utilitarian and concerned with social action such as charitable work. This divides Xuanism into the following traditions or geographical or cultural areas: Shangxuan (or "Northern Xuanism"), Da'ao Shu (or "Southern Xuanism") and Zhengxuan (or "Western Xuanism"). The origins of this division covers how Shangxuan or 'Supreme Arcane' is considered the orthodox and state sponsored in Kodeshia and seen within that nation and Sanqing countries. It puts the state and empress/emperor first, especially in regard to its religious belief which leads to a wider role for the government in regards to religious matters, while Western Xuanism or Zhengxuan takes a more humanitarian approach to religion, making it less powerful. It take influence from Haqiqatan beliefs due to a shared common heritage between Haqiqatan and early Xuanist thought before splitting off. There are several differences between these branches of Xuanism but generally speaking Northern Xuanism are often very strict when dealing with heretical groups while Southern are tolerant. The Da'ao Shu traces back to Xian dynasty and the teachings of "the Old master" Huiyuan (慧遠) who was one of the Three Sages of the time period. His followers were known as the Da'ao Shu sect or the Da'ao Shu tradition, since then the name has been passed down and still used by some today. Zhengxuan (or "Western Xuanism") was established during the Xie dynasty by Zhenzi (祯子) in response to perceived corruption and greed in Shangxuan. Unlike Shangxuan, Zhengxuan is focused on social responsibility and charitable work it takes influence from the Haqiqatan faith.

Shangxuan school
Shangxuan (上玄教; Shàng xuán jiào; Lit: "Supreme Arcane Teachings"), refers to an official system of state sanctioned faith created under the reign of Empress Miao Yin. Shangxuan is considered by many scholars to be orthodox Xuanism, being supported directly by Kodeshia's government it serves to unify and standardise practice throughout Kodeshia, Qingcheng and HCCK, it may also have had an influence on Haqiqatan and Ordonism practices through cultural exchange. Additionally there are number of lesser branches within this school such as Di jia (迪家; Dí jiā; Lit. "School of Progress") and Zhengyidi (正一迪; zhèng yī dí; Lit. "Just One Way to Enlightenment").

Da'ao Shu traditions
Da'ao Shu (大奥术教; Dà'ào shù jiào; Lit "Great Arcane Teachings"). Da'ao Shu draws upon the ancient traditions that emerged during the Zu dynasty and later became a dominant religious force in Kodeshia before the development of Shangxuan. This tradition teaches its followers not to focus too heavily on the esoteric side of Xuanist studies, instead they teach them to live more morally. They take a less dogmatic approach to Xuanist belief, incorporating local faiths it came into contact with in Southwestern Kesh, such as local shamanistic traditions and orders. In contrast to Shangxuan which was viewed by some practitioners as excessively strict and authoritarian, Da'ao Shu places greater emphasis on personal liberty and freedom from unnecessary constraint. It is practiced prominently in Southwestern Kesh, particularly in Nanwen, Heiban, South Kesh and Rongaduan. Additionally there are number of lesser branches within this school such as Wu Ling School of Thought (烏灵教; Wū líng jiào; Lit. "Black Spirit Teachings").

Zhengxuan traditions
Zhengxuan (正玄教; Zhèng xuán jiào; Lit: "True Arcane Teachings") is one of the three major branches of Xuanism that arose during the Ling dynasty. Zhengxuan focuses primarily on elements of the Da'ao Shu tradition rejecting the authority of Shangxuan and incorporates elements of Haqiqatan teaching particularly around mysticism, meditation, esoteric philosophy, ritual magic, naturalistic and moral ethics. But it also rejects much of Da'ao Shu's ideology, seeing their practise as too shamanistic. It is practised in the countries of the northern western regions of Kodeshia, and HCCK. Additionally there are number of lesser branches within this school such as the Lingqing School of Thought (灵青派; líng qīng pài; Lit. "Spirit Green Faction").

Monasteries and temples
Xuanism institutions are often housed and centered around monasteries and temples that have been built over time to honour the various deities within the pantheon and to house the local cultus's devoted to these figures. Many of the original temples still stand today but others are rebuilt or destroyed in the course of history. A Xuanist Temple is place where the Xuan is observed and cultivated it is a place of worship in Xuanism. Structure and function can vary according to the Xuanist school the temple belongs to as well as the deity being venerated and the personal preferences of its leaders and priests. The typical design of a Xuanist Temple includes at least three main structures; an entrance building, a worship hall which houses a statue of one or more deities and also a library housing sacred texts associated with their teachings, and a residential area for pilgrims who seek spiritual guidance from their patron gods. The first structure of most major Temples is generally dedicated to Wahuang, who has the title of Queen Mother and thus she is commonly referred to by her formal name as such.

Cultural influence
Xuanism has had a profound influence on various cultures, especially in Kesh. The various Xuanist schools and traditions have left their mark on numerous aspects of life and culture including politics, art, philosophy, literature, music, within Kesh. Within Kodeshia especially many important cultural achievements arose out of xuanists beliefs, traditions and practices. Most notably is perhaps the institution of the House Altar which acts as both a household altar but also as a religious centre in the home of every family. From the Emperor to the common citizen the act of making offerings to the Three Pure Ones is commonplace, whether through prayer, incense burning or simply ritualized food consumption during dinner time. Also important in this regard is that all temples are open to public visitation regardless of social standing. Xuanism has had a profound influence on Kodeshi culture in the course of the centuries and Xuanists have always played a prominent role in Kodeshi politics. They have been influential in establishing the first empire, the Zu, and they played a leading part various empire for centuries. It is still an active force in the modern Kodeshi society and the influence of Xuanism on Kodeshi culture continues to grow as well as around the world.