I Ching Hexagrams:Wu Wang Trigram

Delusion” refers to falsity, while “Wu Wang” (无妄) means utmost sincerity without deceit or expectations.

The Wu Wang hexagram consists of the Zhen (震) and (乾)Qian trigrams.
From the perspective of the hexagram’s imagery, Zhen represents thunder and occupies the lower trigram, while Qian symbolizes the heavens and occupies the upper trigram. Thunder beneath the heavens signifies the harmonious interaction of yin and yang energies. This interplay generates the sound of thunder, awakening hibernating creatures in winter, sprouting seeds, and fostering the growth of all living things. These phenomena occur naturally according to heavenly principles, devoid of errors or falsehoods.

From the perspective of the hexagram’s virtues, Zhen signifies motion, and Qian represents strength and persistence. Wu Wang embodies the idea of vigorous and relentless movement. A person of noble character should act with utmost sincerity, aligning words and deeds with heavenly principles. They should not allow personal desires to dictate their will or actions.

Confucius stated, “Conquer oneself and return to propriety.” Zhu Xi interpreted this as, “Restrain personal desires and return to the inherent nature of heavenly principles.” Following heavenly principles in all matters means entrusting fortune and misfortune to the heavens, focusing solely on effort without concern for outcomes. Even when confronted with disaster or illness, one should steadfastly adhere to the heavenly way of Wu Wang. In this manner, what is there to worry about? Confucius also said, “The benevolent have no worries,” and “Those who seek benevolence and attain it have no complaints.” Similarly, Mencius remarked, “Nothing is beyond destiny; accept it as just. To fulfill one’s duty and die is true destiny; to die in shackles is not.” This emphasizes that fortune and misfortune stem from destiny, and one should accept what is just. To live rightly and die is true destiny; to die due to crime is not.

Wu Wang: Prosperity and smooth progression. Advantage in righteousness. Avoid straying from the proper path.
“Wu Wang” signifies utmost sincerity without deceit. If one acts with genuine sincerity, restrains personal desires, and follows heavenly principles, the way of heaven will remain unobstructed. When a person’s actions are sincere and unfeigned, they naturally align with heavenly virtue and are free of falsity, enabling great success while maintaining adherence to the proper path. However, if one strays from righteousness and acts solely to fulfill selfish desires without regard for heavenly principles, their actions will inevitably be false, obstructed, and lead to errors and calamities. Since insincerity breeds falsehood, such behavior will result in harm and misfortune. Hence, “There is no benefit in proceeding with insincerity.”

Example Explanation:
As the saying goes, “Reason can take you anywhere, but without it, you won’t get far.” If a person follows universal principles of righteousness, their words and deeds will resonate with others, gaining widespread acceptance. Conversely, defying universal laws will provoke dissatisfaction and criticism, exemplifying the phrase, “If one’s actions are not proper, there will be complaints, and no benefit in proceeding.

Initial Nine (初九):

Wu Wang – Proceeding brings good fortune.

The Initial Nine (初九) is a strong yang line in a yang position, aligned correctly and supported by the corresponding strong yang line in the Fourth position (九四). Purely unadulterated by yin energy, it reflects absolute strength and integrity. Acting in accordance with heavenly principles, the Initial Nine remains grounded and free from falsehood, untainted by selfish motives or improper entanglements with others. As long as one moves forward in alignment with these principles, good fortune follows.

In the context of the Wu Wang hexagram, movement is appropriate at the beginning of the sequence but should cease toward the end. Following the natural flow of heaven ensures the appropriateness of one’s actions, whether advancing or halting. The Initial Nine is at the beginning of the Wu Wang hexagram, where forward movement aligns with reason, bringing auspicious outcomes. Conversely, at the end of the hexagram, stopping is the proper course of action, as noted in the commentary for the Top Nine: “Acting brings admonition; there is no benefit in continuing.”

Example:
Cao Cao (155–220), a renowned historical figure, exemplified the principle of “Wu Wang – Proceeding brings good fortune.” In his youth, he served as a minor official responsible for enforcing curfew at the city gates. He placed colorful rods on both sides of the gate as a warning. Regardless of rank or privilege, anyone breaking curfew was punished by the rod. When a relative of a powerful eunuch favored by Emperor Ling violated the curfew, Cao Cao executed him without hesitation. His strict enforcement of the law, undeterred by political pressure, earned him recognition and promotion from the imperial court, embodying the spirit of “Wu Wang – Proceeding brings good fortune.”

Six in the Second (六二):

No plowing, no harvest. No clearing, no cultivation. Yet, it is favorable to proceed.

In ancient farming terms, “clearing” (菑) refers to newly reclaimed land in its first year, yielding modest crops. “Cultivation” (畬) describes land that has been worked for three years, becoming fertile and productive. “Plowing and harvesting” denote the agricultural cycle that begins in spring with tilling and ends in autumn with the harvest.

The Six in the Second line, a soft yin line in a yin position, is appropriately placed and harmoniously corresponds with the strong yang Nine in the Fifth position (九五). “No plowing, no harvest; no clearing, no cultivation” means that the Six in the Second does not focus on immediate results or expect a bountiful harvest from freshly reclaimed land. Actions driven by selfish desires or short-term gains often lead to falsehoods and impractical outcomes. By maintaining a mindset free from calculating rewards or focusing on outcomes, the Six in the Second can act without ulterior motives and achieve favorable results.

Example:
Dong Zhongshu (179–104 BCE), a prominent Confucian scholar of the Western Han dynasty, expressed the spirit of this principle through his famous quote: “Uphold righteousness without seeking profit, clarify the Way without counting achievements.” A virtuous person considers only whether their actions align with moral principles, not whether they bring personal gain. They focus solely on advancing righteous principles, without regard for the magnitude of their success. This reflects the mindset of “No plowing, no harvest; no clearing, no cultivation” – acting with sincerity and purity of purpose rather than self-interest.

Six in the Third (六三):

The calamity of Wu Wang. Perhaps a tethered ox is taken by a passerby, bringing disaster to the villagers.

The “calamity of Wu Wang” refers to suffering misfortune without apparent cause. The Six in the Third is a soft yin line in a yang position, improperly placed and unaligned. It corresponds to the strong yang line at the Top Nine (上九) and occupies the culmination of the lower trigram Zhen (震), which represents movement. These attributes indicate that the Six in the Third is overly driven by desires and deviates from the heavenly way, making it false and unreliable.

In this context, even without overt wrongdoing, calamity is unavoidable due to inherent flaws in conduct. It’s like someone tethering an ox within their village, assuming nothing could go wrong. However, the ox suddenly breaks free and is taken by a passerby, implicating the villagers, who are then interrogated and face trouble.

Example:
Those who habitually take advantage of others or engage in unethical financial dealings often find themselves under suspicion when something goes missing at work, even if they aren’t guilty. Their past behavior invites mistrust, resulting in “the calamity of Wu Wang.”

Nine in the Fourth (九四):

It is acceptable to remain steadfast. No blame.

The Nine in the Fourth is a strong yang line in a yin position, signifying both firmness and alignment with the principle of reality. It resides within the upper trigram Qian (乾), representing strength and persistence, and corresponds with the strong yang line at the Initial Nine (初九). These attributes make the Nine in the Fourth genuine and devoid of falsity.

At the start of the Wu Wang hexagram, the Initial Nine should advance and take action, leading to good fortune. By contrast, the Nine in the Fourth, having reached the upper trigram, should remain firm and stationary to avoid error. Therefore, “It is acceptable to remain steadfast. No blame.”

Example:
Sima Guang, a renowned statesman of the Song Dynasty, exemplified the spirit of “steadfastness without blame.” Known for his integrity and unyielding principles, Sima Guang disagreed with Wang Anshi’s radical reforms and chose to retire from public office. He devoted himself to writing and upheld his ideals, earning the respect of intellectuals and leaving behind the monumental historical work Zizhi Tongjian (Comprehensive Mirror for Aid in Governance). His actions embodied the principle of maintaining steadfastness and avoiding fault.

Nine in the Fifth (九五):

The calamity of Wu Wang. Avoid medicine, and there will be joy.

The Nine in the Fifth is a strong yang line in a yang position, located at the central position of the upper trigram, embodying balance and righteousness. It corresponds harmoniously with the gentle Six in the Second (六二), fully expressing the essence of Wu Wang (Non-Delusion). If Nine in the Fifth encounters an illness, no medicine is required for healing. Since its actions are grounded in sincerity and truth, minor ailments pose no serious threat and will resolve naturally, bringing eventual joy.

However, resorting to unnecessary treatment would deviate from sincerity and lead to delusion. Positioned near the culmination of Wu Wang, the Nine in the Fifth should remain steadfast rather than taking rash action. Hence, it is advised to “avoid medicine and find joy,” emphasizing the importance of refraining from unnecessary intervention.

Example:
A story from the Shang Dynasty illustrates this principle. During King Tang’s reign, an unusual occurrence troubled him: a sprout of rice emerged in his courtyard and grew into a massive stalk overnight. People feared it was an ominous sign. King Tang, feeling uneasy, consulted his diviners. The chief diviner advised, “If you do not perform good deeds, even auspicious signs won’t bring blessings. If you act with virtue, even bad omens cannot harm you.” Inspired, King Tang worked diligently to address the people’s concerns. After three days, the rice stalk vanished. King Tang’s handling of this “calamity of Wu Wang” exemplifies the spirit of avoiding rash actions, maintaining sincerity, and adhering to virtuous principles—qualities befitting a wise and celebrated ruler.

Top Nine (上九):

Wu Wang. Action leads to accusations. There is no benefit.

The Top Nine is a strong yang line at the peak of the Wu Wang hexagram, representing excessive strength and nearing completion. Action taken in this position risks overstepping the bounds of righteousness, leading to falsehood and error. The Top Nine’s actions will inevitably result in mistakes, bringing no benefit, as reflected in the hexagram’s statement: “If it is not righteous, there will be accusations, and no benefit in proceeding.”

Example:
The Han Dynasty general Li Guang (?-119 BCE), famed for his valor, serves as a cautionary tale. When Emperor Wu ordered General Wei Qing to lead an expedition against the Xiongnu, Li Guang eagerly volunteered despite his advanced age. Although Emperor Wu initially hesitated, he relented after Li Guang repeatedly insisted.

During the campaign, Li Guang became lost, delaying his troops and missing critical opportunities. His failure to deliver results led to his disgrace, and he ultimately took his own life to atone. Though a skilled and experienced warrior, Li Guang’s failure to evaluate his capacity and circumstances resulted in misfortune. His fate perfectly illustrates the principle of “Wu Wang: action leads to accusations and brings no benefit.