《玄風慶會錄》

Preface to the Eleventh Chapter of Records of the Auspicious Gathering of Mystical Winds

The Eternal Spring Master (Qiu Chuji) once accepted the emperor's decree and reluctantly embarked on his westward journey. Leaving the Central Plains and crossing the deserts, he expounded the true essence of the Dao (the Way) and De (Virtue/Power) to the ruler, pacifying war and saving the people. After achieving his purpose, this lofty figure, who disdained worldly affairs, ultimately ascended to immortality in a feat of transformation. Since the Western Journey of the Supreme Venerable Sovereign (Laozi, the progenitor of Daoism), over thousands of years, only the Eternal Spring Master has attained such a state. His westward journey is recorded in detail in Journey to the West, but there also exist profound dialogues with the emperor, secretly preserved by attendants at the time. Now, more than a decade later, these teachings are to be published, allowing the world to witness this wondrous encounter known as the "Auspicious Gathering of Mystical Winds." Preface written on the Winter Solstice of the Renchen year.

Records of the Auspicious Gathering of Mystical Winds

(Compiled by Imperial Order by Yelü Chucai, Marshal of Zhaowu and Vice Minister of Rites during the Yuan Dynasty)

On the second day of the first lunar month in the Jimao year, the emperor issued an edict dispatching the court official Liu Zhonglu with an imperial summons to seek out eminent Daoists. When they found the Eternal Spring Master in Laizhou, Shandong, it aligned perfectly with the emperor's premonition. The Master accepted the ceremonial invitation and, undeterred by the great distance, set out on his westward journey. By the sixteenth day of the tenth lunar month in the Renwu year, on a winter night, the emperor was hunting at the southern foothills of the snow-capped mountains in the Western Regions. That evening, in the imperial camp, torches were lit in the courtyard, and a seat was left empty as the emperor sought the Eternal Spring Master's guidance on the Dao of immortality.

The Master replied:

"The Great Dao (the Way) gives birth to and nurtures heaven and earth. The sun, moon, stars, spirits, and humanity all originate from the Dao. People know only that heaven is lofty, yet they do not realize the Dao is even vaster. I have forsaken family ties in this life, devoting myself solely to cultivating this Dao."

"When humanity first emerged at the dawn of creation, they were born with divine radiance illuminating themselves, able to walk swiftly as if flying. Fungi grew naturally on the earth, requiring no cooking, and all people ate them. Fire had not yet been used—the fungi exuded their own fragrance, and people savored their aroma. Later, as greed and desire deepened, bodies grew heavy, and the divine radiance faded."

"Thus, those who cultivate the Dao differ from ordinary people: what the world loves, we do not love; where the world dwells, we do not dwell. We distance ourselves from sensory pleasures to embrace the joy of purity and tranquility, savoring the beauty of simplicity. If one is attached to anything, they fail to grasp the true meaning of Dao and De."

"If the eyes chase after colors, the ears indulge in sounds, the mouth craves flavors, and the heart surrenders to desires, a person's Jing (essence), Qi (vital energy), and Shen (spirit) will scatter and dissipate."

This scripture elucidates the core principles of Daoist cultivation through everyday metaphors, highlighting the vital importance of Jing (essence), Qi (vital energy), and Shen (spirit):

A person's primordial Qi resembles the air within a ball—when abundant, it brings health; when dissipated, weakness follows. Chasing external objects or indulging in restless thoughts depletes this vital energy. All worldly things divide into two categories: plants grow through rain and dew without consciousness, while animals with emotions depend on food and clothing—both burdens to body and mind.

Men embody Yang (fire), women embody Yin (water). Since water overcomes fire, the first precept of Daoist practice is abstaining from sensual desires. Though laboring for sustenance also consumes Qi, it pales compared to the severe depletion caused by indulging passions.

At the creation of heaven and earth, the pure and light Qi ascended to form the sky (Yang fire), while the turbid and heavy Qi descended as earth (Yin water). Humans stand between them, carrying Yin on their backs while embracing Yang in their arms. Through cultivation techniques, adepts eliminate extravagance, restrain desires, and consolidate Jing to refine pure Yang—causing Yin to recede as Yang reaches perfection, enabling ascension to immortality like flames rising upward. Conversely, those drowning in wine and lust dissipate their essence, damaging their Shen until weakened Yang succumbs to dominant Yin, sinking them into ghosthood like water flowing downward.

Daoist practice resembles pushing a boulder uphill—each step arduous yet easily undone, hence few persevere. Indulgence, however, is like rolling stones downhill—a swift, irreversible fall that nonetheless attracts the masses. A final admonition for rulers: As celestial nobles incarnated to eradicate tyranny, you must especially temper sensory desires to preserve health and longevity. When your mission concludes, heaven's gates will reopen.

(Note: "Two modes" (二仪) denotes heaven and earth; "the multitudes" (元元) refers to common people; "august lifespan" (睿筭) indicates longevity; "addictive cravings" (耆慾) describes obsessive desires.)

The text conveys a Daoist practitioner's admonition to the emperor about tempering desires and cultivating self-discipline. The main points can be understood as follows:

The practitioner advises the emperor that maintaining too many concubines depletes one's vital Qi (元气). He mentions how officials like Liu Zhonglu are selecting virgins nationwide to fill the imperial harem, yet the Daode Jing (道德经) states: "Show no desirable things, and the people's hearts remain undisturbed" — for once beauty is seen, restraint becomes difficult. The human body is merely a shell given by one's parents, while the true self resides in the primordial Shen (元神). Cultivating virtue and practicing Dao leads to ascension as an immortal, whereas wickedness and straying from the Dao condemns one to rebirth as a ghost. The Dao generates all things like gold fashioned into various vessels; through virtuous deeds, humans can return to the Great Dao. Ordinary people mistake sensual pleasures for happiness, yet these are false joys — the supreme bliss of celestial realms constitutes true happiness.

The practitioner recounts his circumstances: Among four fellow cultivators (Qiu, Liu, Tan, and Ma), the other three have already attained merit and ascended to heaven. Only he remains in mountain seclusion due to unresolved worldly ties, sustaining himself with simple fare while awaiting karmic conditions. Even the wealthy can achieve immortality through benevolent acts that benefit society.

The text then enumerates the transmission of Daoist scriptures through history: During the Eastern Han, Yu Ji received the 150-chapter Taiping Jing (太平经) concerning self-cultivation and statecraft. When Lord Lao (太上老君) descended to Sichuan during Emperor Huan's reign, he bestowed over a thousand scriptures including the Southern Dipper and Northern Dipper Classics (《南斗经》《北斗经》) upon Zhang Daoling (张道陵). Jin dynasty's Wang Zuan received dozens of texts from Daoist lords, while Northern Wei's Kou Qianzhi obtained over sixty scriptures from Lord Lao at Mount Song — all teaching self-cultivation, blessing rituals, disaster prevention, and healing methods. These classics circulated widely north of the Yellow River, in Sichuan, and across southern regions.

This scripture expounds the path of cultivating virtue, emphasizing that both rulers and common people should cherish human existence and accumulate virtuous deeds. The core teachings can be summarized as follows:

1. The Rarity of Human Life

Among all beings between heaven and earth, human life is most precious. Obtaining human form is as rare as acquiring a qilin's horn. Since we've been granted this invaluable human existence, we should follow the path of spiritual cultivation and virtuous living.

2. Cultivation for Rulers and Commoners

Rulers are originally celestial beings temporarily descended to earth. If they accumulate virtue through good deeds, they will return to the heavenly realms with higher status; if they commit evil, they will be demoted. The Yellow Emperor (Xuanyuan) serves as an example - through three lifetimes of cultivation (first as a commoner, then as minister, finally as ruler), he aided the world and comforted the people, ultimately ascending with enhanced celestial rank.

3. Methods of Cultivation

Externally, one should accumulate "hidden virtue" (secret good deeds) and show compassion for the people; internally, one must nurture Jing (essence) and Shen (spirit). Particular emphasis is placed on restraining sexual desires because:

• Indulgence in sensual pleasures depletes vital Jing-Qi
• The relationship between human vitality and essence resembles that of mother and child - abundant essence ensures health while its dissipation brings aging
• Practicing meditation for just one month will naturally bring mental clarity and physical refreshment

4. Medicine vs. Spiritual Cultivation

The ancients said: "A thousand days of medicine cannot match a single night of solitary rest." Using a money pouch analogy: taking medicine is like exchanging gold for iron - though the bag remains full, its value is fundamentally altered. True health comes from internal cultivation, not external remedies.

(Note: "Hidden virtue" refers to good deeds performed anonymously; "Jing-Qi" is a fundamental Daoist concept denoting the essential energy sustaining life.)

This scripture conveys several profound insights about human life:

The text begins by examining ancient perspectives on establishing a family and career. Sage-kings like the Duke of Zhou, Confucius, and Mencius all had descendants, yet Confucius attained clarity of mind after forty, while Mencius achieved unwavering resolve at the same age. As one reaches forty, the Qi (vital energy) begins to decline, making restraint in sensual desires particularly crucial. This serves as a caution to those in power: having already secured numerous descendants, they should focus more on nurturing their vital essence.

It then recounts the story of Emperor Huizong of Song (the Supreme Emperor), who was actually a celestial being incarnated on earth. The immortal Lin Lingsu once guided his spirit on a celestial journey to the carefree existence of the "Divine Empyrean Palace." Though the emperor wished to remain eternally in this heavenly realm, Lin reminded him of his unfulfilled earthly mission that necessitated his return—a prophecy later fulfilled by the Jurchen uprising. This illustrates how celestial bliss far surpasses worldly pleasures, yet transcendence remains impossible until one's karmic ties are resolved.

The author reflects on his own early monastic years, when three fellow practitioners had already achieved spiritual liberation like cicadas shedding their shells, capable of manifesting countless emanations, while he remained bound to the mortal realm—another manifestation of karmic destiny. Before birth, humans dwell within the Dao (the Way), free from care; but once embodied, they become enslaved by sensory desires. The ancients likened the restless mind to a mischievous monkey and wandering thoughts to wild horses.

Finally, the text employs water as a metaphor for mind cultivation: when still, water perfectly reflects all things, but becomes turbid when stirred by desires. Practitioners must cultivate their minds to the state of "no-thought"—like placid void-like water—remaining undisturbed by external stimuli like form, sound, taste, or affairs. These desires resemble gales whipping up waves that obscure one's true nature.

The Xuanfeng Qinghui Lu (Record of Celebrated Gatherings in the Mystic Wind) expounds on the principles of self-cultivation and nurturing one's nature:

The original purity of the human heart is the most difficult to preserve, requiring prolonged cultivation to attain the state of Wuwei (non-action). Even ordinary people struggle to govern their own minds—how much more challenging must it be for an emperor to govern the world? Yet by moderating desires and reducing distracting thoughts, one may still receive divine protection.

In ancient times, the Yellow Emperor (Xuanyuan) sought advice from Guangchengzi (a legendary immortal) on self-cultivation. Guangchengzi said: "Do not allow yourself to be troubled by chaotic thoughts"—this single sentence suffices. The essence of self-cultivation lies in maintaining harmony and balance: excessive anger harms the body, unrestrained joy damages the Shen (spirit), and obsessive thinking depletes Qi (vital energy). These three are the greatest obstacles to spiritual progress.

The physical body is illusory; only the primordial Shen is real. When faced with temptation, reflecting on this truth naturally dispels delusions. Life is fleeting—as brief as that of birds and beasts. To live sixty or seventy years is already considered longevity. Practitioners should wear coarse clothing, eat simple meals, and avoid hoarding wealth, lest they deplete their blessings. Even lay practitioners should not indulge excessively in comforts.

Though treasures abound throughout the world, none compare to the wisdom of governance and self-cultivation passed down in the Central Plains. The regions of Shandong and Hebei are lands of abundant resources, long contested by military strategists. Now, with the recent turmoil subsiding, capable officials should be appointed to restore productivity, reduce taxes, ensure military provisions, and allow the people to recuperate.

This passage from Records of the Mystical Wind's Auspicious Gathering documents the dialogue between the Daoist Perfected Being (referring to Qiu Chuji) and the Jin Dynasty Emperor Shizong, focusing on two main themes:

Advice on Governing the State and Pacifying the People:

The Perfected Being emphasized the importance of stabilizing the people in Shandong and Hebei regions, recommending the appointment of honest and capable officials for governance. He warned that improper appointments could worsen the situation. Citing the successful example of the Jin Dynasty's eight-year administration under Liu Yu in Dongping, he regarded this as a sound strategy for nation-building. The Perfected Being stressed that the key to governance lay in the emperor's own discernment.

Secrets of Health Preservation and Daoist Cultivation:

After a decade on the throne, Emperor Shizong's health deteriorated due to excessive indulgence, to the point where he needed assistance to attend court. Later, he sought out eminent Daoists (referring to accomplished practitioners) and inquired about health-preserving methods from the Perfected Being. The latter imparted the essential technique of "no-thought, no-deliberation" (Wuwei). Following this practice, the emperor gradually recovered and ruled for thirty years. The Perfected Being explained that in Daoist cultivation, one must understand the physical body is like a temporary lodging—not worth clinging to—while the true goal is the ascension of the "true self" (referring to the spirit, Shen). Practitioners must await the right moment and act in accordance with the celestial mandate.

The emperor's final remarks:

Though these principles were difficult to implement, he vowed to diligently follow the Perfected Being's teachings. He had already commanded his close ministers to record the Perfected Being's words and would personally study them, continuing to seek clarification on any profound mysteries he failed to comprehend.

(Note: "Ascending to the distant" refers to the emperor's passing; "entering rebirth" denotes reincarnation; and "ascension of the true self" is the Daoist concept of achieving immortality through cultivation.)