Page 242 - The Encyclopedia of Taoism v1_A-L

BAI YUC H AN 203

of the eight trigrams") who protect the adept, or to the temporal divisions on
which the adept meditates.
In alchemy, the trigrams symbolize ingredients and elixirs (Pregadio 2000,
182- 85). Native cinnabar and native lead respectively correspond to li == and kan
==, which represent Yang and Yin in their postcelestial state. They contain Real
Mercury and Real Lead which respectively correspond to authentic Yang (the
inner Yin line of li) and authentic Yin (the inner Yang line of kan). When the
alchemical process is described through these emblems, it consists in drawing
the inner Yin line out of li and the inner Yang line of kan, exchanging them to
restore qian = and kun ==, and then joining qian and kun to recreate the single
unbroken line (- ) that represents the Primordial One. The final product of
the alchemical work is said to represent Pure Yang, the stage before the divi-
sion of the Primordial One into the two. The trigrams can also be inscribed
on alchemical instruments such as the tripod and the furnace (*dinglu).
In ritual, to represent an idealized (or sacred) space to be visited by deities,
and to reestablish the order of nature, officiants place the trigrams in their
postcelestial arrangement around the altar. By stepping on the trigrams,
the priest activates their principles and summons their spirits, following the
example of the mythical emperor Yu ~ (see *bugang). The trigrams are also
one of the motifs embroidered on Taoist sacerdotal robes.

KIMDaeyeol
m Cammann 1990; Lagerwey 1987C, 10--17; Li Daoping 1994, 541-737; Nielsen
1990; Robinet 1989a; Suzuki Yoshijiro 1974, 134- 41, 246-58
* Yijing; COSMOLOGY

Bai Yuchan

II94-1229?; original name: Ge Changgeng ~ -& ~; haG: Haiqiong zi
#if: m r (Master of Haiqiong), Hainan weng #if:l¥i~ (Gentleman
of Hainan), Qiongshan daoren ll! Ll.J mA (The Taoist of Mount
Qiong), Bin'an ~Jf@; (Hermitage of the Oyster), Wuyi sanren it
~1&A (Vagabond of Mount Wuyi), Shenxiao sanli ;f$'l!t~5E
(Vagrant Official of the Divine Empyrean)

This key figure in Southern Song Taoism and *neidan was, by most contem-
porary accounts, the son of the important Ge 7! clan from Fuzhou (Fujian).
Hagiographies relate his Qiongzhou l~HI'1 (Hainan) birth to the fact that his