神仙思想是道教信仰中十分重要的組成部分，也可以視為是道教的核 心；然而道教神仙思想的建構與發展，並不是在一個完整的結構或系統下 被不斷的深化或是擴充的，它是一個辯證發展的過程，而不是一個先驗存 在的事實。換言之，道教神仙思想系譜的發展，不是一個不斷被「發現」 與「傳承」的客觀過程，而是一個+ 不斷被「建構」與「接合」的主觀發 展°
本文以六朝時期上清派和靈寶派信徒對神仙思想的建構與接合為例， 說明道教神仙思想系譜的編纂與整理不是通過一個有次第、有系統的方式 來完成的，而是不同宗派在發展的過程中不斷的建構與接合的結果，才形 成一個大一統的神仙思想的系譜框架，而這種建構與接合方法的使用，後 來也形成道教神仙思想發展過程中相當重要的典範。

The concept of "supernatural being" is a very important component of Taoism, and also can be considered as the core part of it. However, the construction and development of "supernatural being" in Taoism is not a priori existence, it is a dialectical process. In other words, the development of genealogy iii Taoism is not an objective process of "be discovered" and "be passed", but a subjective development of r'be constructed” and "be connected”.
• This article cites an example of the construction and connection of the concept of "supernatural being" that was made by believers of Shangqing and Lingbao in Six-Dynasty. The author argues that the development of genealogy in Taoism is not sequent and systemic, but is made by different factions. It is the construction-and-connection model that becomes a very important paradigm in the development of the concept of "supernatural being” in Taoism.