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Combine the Three One - Posture WU JI

"Three in One and will join the Three Powers animate Heaven, Earth and Human Being, acting in concert ".

This is the posture that every practitioner takes before beginning any exercise of Qi Gong. Posture WU JI, literally the "Non-Hum", is also known by other definitions, "and erect posture of free human beings", the "Five arrays", the "latent energy and non-obvious", the "right attitude ". The purpose in taking this position is to relate the Man, the best, compared to Heaven and the Earth and get through this verticality, the Union of the Three-One (SAN YI 三 一).

The feet are resting on the ground and of course the distance between one foot and the other is between the width of the shoulders and hips. Body weight is distributed evenly between both feet. The knees are slightly bent, the pelvis is free to move between open and close. The spine is extended, as the head is suspended by a thread tied at the top of the skull. Our attention is fixed on the horizon, his chin pressed down so as to slightly stretch the neck. The arms down along your body, your shoulders are relaxed, your hands with your palms facing the thighs. The breathing is calm and Professor nda.

now define three levels or planes of balance.
a foothold on the horizontal plane of the feet, is the binding energy of the Earth (TU QI 土气) So the relationship with the land, the ability of roots, stability, form. This horizontal plane will be the foundation of the practice. By analogy with the Chinese writing, the section is YI (一), the Number One, Unity, the first radical. In connection with the vertical axis, the axis of balance through the body from the top of the head (point Bai Hui) at the center of the perineum (Hui Yin point) and extends to the foot (point YONG QUAN) we have the character and Shang (上 ). SHANG is formed at the base by a horizontal line (YI), above which rises a vertical line perpendicular marked by a small sign. SHANG means above. By extension takes on the sense of high, higher, then master, of the sovereign. Finally take the meaning to rise (in a hierarchy), then pass. The first alignment, therefore, requires an initial work (od'iniziazione) YI radical determined by the horizontal line. This section relates to the Earth (土 TU), giving a definition of roots, from which you can start working elevation, highlighted by the vertical section. This elevation can have a physical or material defined by the standing position, or take a more "subtle" like trying to rise to something else (HUA).

A second horizontal plane passing through the hips, is the binding energy of Man (REN 人气 IQ) and ability to relate to his surroundings, with the ' environment, its social relations but also "inside", hence its ability to "exchange". This trait is linked to the number two (ER 二), Duality. In connection with the vertical axis we have the character and Shi (士 - Radical No. 33): formed by YI (一, A) placed below the SHI (十, Ten radical No. 24). SHI means of letters, official, mature man. There is a numerological aspect to the internal character, as already mentioned in the description, in other words, the numbers start at one and ending with ten, and as stated by Confucius (Kong Zi): "Reasoning about Ten (the Multitude - Ten thousand beings) s ithout losing sight of the unit, this is (the meaning of) SHI .

A third horizontal plane at the level of the skull represents the number Three (三 SAN), the link with the energies of Heaven (Tian QI 天气), spirituality (SHEN 神) Man. Correlated to the vertical axis and the two previous shapes the character WANG (王), king, sovereign, monarch. The ideogram WANG, refers us to the identification of man with the "center of the world," his ability to relate to Heaven and Earth through (the vertical sign that intersects the other horizontal) his "righteousness".

This image recalls the Chapter XIV of DADEJING of Laozi:

"Looking at him you can not see his name is invisible.
Listening to him you can not hear the His name is inaudible.
Tapping it you can not hear his name is an intangible.
These three states where the essence is incomprehensible merge into one. "

The three plans represented in the Daodejing as invisible, inaudible and impalpable, designate three regions head, chest and abdomen that can identify the locations of dantian Three, the Three "Fields of Cinnabar," upper, middle and bottom and by extension the Essence (jing), to the vital breath (QI) and the Spirit (Shen). "Bringing the Three-One " detailing the YUANMEN Dalun SANYO JIUE, "this is reach the Tao."

Bibliography:
Georges Charles "Qi Gong and Vital Energy" - published by Pendragon;
Georges Charles "The Ritual du Dragon" - Ed Chariot d'Or;
Lao-tzu "Tao Te Ching" - Oscar Mondadori;
L. Wieger "Chinese Characters" - published by Dover