1 188 (twenty-eight years of Dading), he first gained the favor of Jin Shizong who believed in Taoism at that time, and was summoned twice in Beijing in January to ask him for advice on how to live a long life and protect the people. Qiu Chuji was very satisfied with Jin Shizong's "Analysis of the Theory of Heaven and Man and Moral Demonstration". This is the first time that Qiu Chuji publicized his ideas to the supreme ruler, and he succeeded. Jin Shizong not only gave a big peach as a compliment, but also ordered people to sculpt a statue of Wang Zhe, the founder of Quanzhen religion, in the palace and buddhist nun as a souvenir, which undoubtedly played an important role in expanding the influence of Quanzhen religion in Qiu Chuji and improving its social status.
12 19 (the third year of xingding), Qiu Chuji was invited to camp at Genghis Khan in Central Asia and talked about this matter. This is an epoch-making event in the history of religion, and it is also an important measure for Qiu Chuji to realize his ideals and display his talents, with far-reaching significance. Before that, Qiu Chuji saw the decline of the Jin Dynasty, but he lived in seclusion in his hometown Qixia to preach and teach, and declined the invitation of the rulers of the Jin Dynasty and the Southern Song Dynasty to ask them for help. However, he resolutely accepted the invitation of Genghis Khan, traveled tens of thousands of miles to the west, camped in the Snow Mountain (now Hindu Kush Mountain in Afghanistan), and met with Mongolian Khan, which fully demonstrated the political foresight and insight of this Taoist leader.
In the camp of Genghis Khan's Western Expedition Army, Qiu Chuji and Genghis Khan lived together for several months and talked many times. For details, see Xuanqing Fenglu compiled by Lu Ye Chucai. According to this book, Qiu Chuji's influence on Genghis Khan is mainly reflected in the following three aspects:
First, the propaganda of "eliminate violence and stop killing" has, to a certain extent, eased the cruel killing policy of Mongolian rulers against people in conquered areas. In view of Genghis Khan's desire to live a long life, Qiu Chuji asked him to combine the pursuit of "immortality" with doing good deeds, and advised Genghis Khan that the way to keep fit should be based on "strengthening the spirit inside and Xiu De outside". The spirit of internal cultivation is not to invade everywhere, and the spirit of external cultivation is to stop violent killing. Qiu Chuji first praised Genghis Khan's rise to destroy Xixia and Jin, which was in line with God's will and catered to Khan's psychology, and then advised him to ban brutal killings in order to finally succeed in his career.
Genghis Khan's policy of ruling the Central Plains in his later period was moderate. Muqali, a Shandong official, and his successors took appeasement measures against local resistance, which was driven by many factors, but Qiu Chuji's theory of snow-capped mountains undoubtedly had an important impact. Since then, Qiu Chuji has continued to persuade General Meng Yuan to reduce the slaughter of the people.
The second is to publicize the thought of saving the world and the people, which has made contributions to the recovery and development of social economy, the relief of the poor and the stability of social order in the Central Plains. All along, Qiu Chuji has been looking forward to a good emperor, so that people can live and work in peace and contentment.
In Genghis Khan's camp, Qiu Chuji repeatedly instilled in him the truth of loving the people. Because of Qiu Chuji's persuasive preaching, he was moved by Genghis Khan's thoughts and thoughts: "The immortal is what he said, which is exactly what I want." He also called the prince and other Mongolian nobles, asking them to do as Qiu Chuji said, and sent people to spread the idea of benevolence and filial piety throughout the country.
Qiu Chuji not only preached the idea of saving the people, but also practiced it. In the city of Misikan (now Afghanistan) controlled by the Mongolian army, he would get food from Mongolian nobles to help the hungry. He used the temple to distribute official accounts, appeased a large number of homeless people who had no livelihood, made them join Quanzhen Sect, and exempted them from exorbitant taxes.
This move was so influential at that time that people from all walks of life flocked to Quanzhen religion. Scholars are proud of their affinity with Quanzhen religion, and other Taoist schools and even Buddhist temples also hang the banner of Quanzhen religion. Qiu Chuji built Changchun Palace (now Baiyun Temple) in Beijing, as the base camp of Quanzhen religion, and established Taoist temples in various places, which were popularized throughout the country. With the support of the Yuan government, Quanzhen religion once achieved "unprecedented prosperity". Qiu Chuji's poems also have high literary attainments. Judging from the nearly 500 poems and One Happy and Fifth words that have been preserved, Qiu Chuji inherited the strengths of Tang poetry and Song poetry, and did not pursue flowery rhetoric, but had a simple, smooth and lively style. He wrote poems and lyrics as a way to publicize Taoism, talk about cutting-edge and praise metaphysics. Many poems that sang with scholars showed the content of discussing China traditional culture together. Some poems directly reflect social conditions and people's lives, and have a strong spirit of realism. Poems such as "Cherish Things" and "Plough Because of Drought" vividly describe the social unrest at that time, the people's miserable life and their own grief and indignation.
Qiu Chuji paid special attention to the collection of Taoist traditional culture, thinking that "it is better to make up the lost Taoist scriptures", and organized the re-compilation of Taoist scriptures in his later years. He entrusted his disciple Song, with the support of the Yuan government, to complete the reprint of Collected Taoist Scriptures 120 in eight years. The second edition of Daozang not only preserved the complete Taoist classics, but also promoted the ancient traditional culture of China. Qiu Chuji adhered to the tenet of Quanzhen religion, that is, to cultivate benevolence and accumulate virtue to help the poor, to see people in trouble, and to be always with the heart of saving the world. He not only corrected the current abuses, but was always ready to help others. He believes that health care and medical knowledge are indispensable means to save lives. Therefore, he studied China's traditional medical knowledge for a long time, fully absorbed Neijing and other theories, and wrote the monograph "Health Preservation and Medicine". In this book, he made a detailed study on daily life, diet, spirit, environment and disease prevention according to the principle that people and their activities should adapt to the four seasons. For example, in daily life, it is believed that the ups and downs of qi and blood circulation and the physiological functions of zang-fu organs and meridians are adapted to the physiological changes that occur between day and night in the four seasons, that is, yang disappears and yin disappears. In spring, we should "lie down at night and get up early, and walk in a wide court"; In summer, we should "lie down at night and get up early, and never tire of it for a hundred days"; In autumn, we should "go to bed early and get up early, and have fun with chickens"; In winter, we should "lie down early and get up late and wait for the sunshine". Maintain a certain regularity in daily life. According to the pathological changes and symptoms of the five zang-fu organs, he also expounded the methods of liver disease, heart disease, lung disease and kidney disease and the external manifestations of the five zang-fu organs diseases, and put forward the dialectical treatment method based on principle, method, prescription and medicine. For example, to emphasize that liver disease should be scattered, it is necessary to eat spicy food and make up with acid; When taking cimicifuge. If you have heart disease, you should be eager to eat salty food, make up for it with bitterness, and be willing to have diarrhea; Bushen decoction is suitable for tonifying kidney and strengthening yang, moistening heart yin and controlling heart fire. Lung disease should use acid, supplemented by pungent, diarrhea to bitter; The lungs are dry, so eat sesame seeds to moisten the lungs. Kidney disease, should eat salty to make up for it, use bitter to diarrhea, use pungent to moisten it; It is advisable to warm and tonify kidney yang, nourish kidney yin, promote diuresis and eliminate phlegm.
In the book, the five elements and flavors are matched with zang-fu organs all year round, and according to the principles of birth control and the growth and decline of yin and yang, the news and matters needing attention in taking pictures in each season are discussed. The knowledge of health care medicine put forward by Qiu Chuji in his book still has its scientific reference value.