Both the seventh ("AII Things Flow into Form" ) and the fifth ("The Intelligence of Ghosts and Gods") of the Chu bamboo slips collected by the Shanghai Museum questioned the power of ghosts and gods; and this questioning symbolically generated the topic about the division and unity of form and spirit, which developed and matured throughout the period of Warring States, the Qin and Han Dynasties, the Wei and Jin dynasties and the Sui and Tang dynasties, and finally became an important topic in the hi story of Chinese philosophy. Actually, while ancestors were revered and sacrifices valued, gods and ghosts didn't play any prominent role in traditional China. According to the documents about the preeminent schools, their rituals were largely reasonable and rational. The existence of ghosts and gods were questioned even before the pre -Qin period, as exemplified in "All Things Flow into Form" and "The Intelligence of Ghosts and Gods," while there were also rational explanations about ghosts, gods and sacrifices, as in the case of "The Meaning of Sacrifices." Even the most religious school, Mohism, had just and fair opinions about the value of sacrifices. Though emphasizing the importance of spirit and the transcendence beyond form, Taoism, as a religious entity, never diverted from its fundamental thoughts that form, chi and spirit were united while form was the foothold of spirit. The important theories of regimen in the Wei and Jin dynasties generally stroke a balance between form and spirit. It was not until the Jin and Sung dynasties that atheism was officially announced by Fan Zhen's theory of immortality. Seven or eight centuries after "All Things Flow into Form" and "The Intelligence of Ghosts and Gods," for the first time in the long history of China, a more direct and straight forward statement was made about the relationship between form and spirit. In the ancient documents on form and spirit, "chi" was usually a key and central element. While the theories in "All Things Flow into Form" and "The Intelligence of Ghosts and Gods" did not involve "chi," this very concept was strongly suggested by the qualitative discourse on "One" in the second part of "All Things Flow into Form."