In Taiwan he set about building an institutional home for a clergy that had never needed one there. Daoist associations were organised, ordinations were conferred, and Zhengyi ritual, which in southern Chinese practice means a married priesthood serving communities rather than a monastic order, continued and expanded on an island where local temple religion was already strong. The result is that for several decades the acknowledged head of a mainland lineage was resident in Taiwan and the ancestral seat was not accessible to him.
Since his death in 1969 the succession has been contested. More than one person has claimed the title, arguments have been made from descent, from ordination and from possession of the seals and regalia, and separate arrangements have developed around the restored temple complex at Mount Longhu, where religious life resumed after the reform period. The atlas records the dispute and does not name a current holder, because doing so would take a side in a live disagreement between religious bodies. What can be said without controversy is that the office existed, that he held it, and that the question of who holds it now is open.
A succession dispute in a hereditary religious office is not merely a family matter, because the office issues licences. A priest ordained by one claimant holds a document signed by a person whose authority another claimant denies, and since the register is what authorises the ritual, the question reaches into every ordination performed since 1969. That is why the argument has continued rather than fading, and why the atlas treats naming a holder as taking a side rather than recording a fact.