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待對神仙思想的邁構與接合為例，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，而是不同宗派在有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 in Taoism is not an objective process of “be discovered” and “be passed”, but a subjective development of “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.