Baguazhang: King of Birds
The quality of Wind or Xun trigram is that of sustained pervasive influence, insomuch a degree of omnipresence can be tangibly grasped. Further notable associations with Wind, or Xun trigram, include vastness and expansion, but also a feeling of remote distance and dissociation from attachments. In the physical dimension and Chinese cultural context, this phenomenon manifests as Peng or King of Birds. Peng is an elusive, but paradoxically, continuously present animal who is largely beyond emotional expressions. Peng’s aloof personality should not be mistaken for an uncaring or selfish nature. Peng is supremely benign and virtuous but is virtuous and kind because that is what Peng is, not to “act” benign or noble. Serene in the face of violence, Peng responds to evil by natural law, and once harmony is restored, Peng ascends leaving all that transpired behind.
Peng is a “world watcher” primarily hovering above petty concerns and out of the reach of everyday earthly affairs. Peng descends only when the turmoil beneath its massive wings becomes loud enough to cause disruptions in the stratosphere. Law and order, the mandate of Heaven, is modeled in the movements of celestial bodies so humanity might mirror its orderly state. Peng’s response to the chaos of below is to keep the above free from its corruption and maintain the mandate of Heaven by which man can learn to reflect.
Peng’s movement occurs through the consistent application of downward pressure to create lift and expansion of its wingspan. Keeping with Peng’s relationship to the macrocosm and microcosm, Peng’s energy is one of either a projected field or focused beam, but all deployed from the space of an ever-swirling center. Peng is the hurricane pulling in and or expelling out everything within its radius of effect or Peng is the gale force wind leveling all things in one particular direction. This understanding of Peng is modeled in its military strategy.
If we look at the Xun trigram and compare its three lines in proportion to the human mind, and the upper and lower bodies of a person, we see someone possessing expansive consciousness, an enduring upper body and a highly adaptable lower body ready to turn, twist and yield as needed.
The military strategy of Peng is dissociated engagement and meeting direct force in equal measure to the level of threat. Peng does not revel in violence but is not opposed to it either. Peng will do what is required and appropriate in the given situation. If that means being a category 5 hurricane, or a gentle summer breeze, Peng will be just that.
Peng fights primarily with its “wings” (talon and beak fighting methods are developed deeper in another bird set of Wong Baguazhang) by the utilization the entire arm for the purposes of parrying via piercing and slicing. Peng also employs its wings for brushing and sweeping, uprooting its enemies and putting them on the ground with varying degrees of force. Peng favors thrusting kicks, the toes targeting an enemy’s knees, groin, stomach, and solar plexus, like the tip of a stiff spear.
Peng’s most intimidating martial aspects are its saber-like cutting and heart/throat piercing palms. Peng’s wind or air association, is made apparent when directing its cutting palm against an attacker’s rib cage or carotid artery. This has (when trained) the potential to crack (or at least bruise) one or more ribs, making breathing (thereby fighting) exceeding difficult and against the carotid artery rendering them unconscious. Peng’s heart and throat piercing palms are precise as they sound, the primary targets being the trachea and xiphoid process.
Holding the Peng’s upper body shape, while integrating it with either one-legged standing postures or circle walking, conjures vitality up from the naval (lower dantian) into the heart center (middle dantian), then projected outward from the heart center in all directions and to the farthest extremities (top of head, fingertips, and toes). Over time Peng increases a person’s non-physical awareness and cognitive senses.
In the spiritual dimension, practicing Peng calls forth the exceedingly auspicious attentions of this gentle and benign spiritual creature. The upper body shape is both a specific frequency and transmitter, while the strain and duress in the legs, acts as the power to broadcast said particular frequency. Daoist circle walking creates a portal, by defining the radius of the wuji or void, within the physical world. Holding the Peng shape and meditating on its qualities, you (I believe) are enticing Peng’s spirit to draw near, thereby making it more aware of you, and placing yourself in its kindly purvey. Those who have found Peng’s favor will eventually discover their reputation for right action precedes them, those of low virtue will attempt to improve themselves in his or her presence, promotions become frequent, and ghost and demons keep their distance until personally called upon.
Kevin Wikse is a near 30-year student of the Chinese Daoist martial art known as Baguazhang. Inherited from the Wong family, he has successfully used this fast, fluid and ferocious martial art to protect himself and others from elements of the 1990’s gang culture, from Neo-Conservative nutbags during the Bush-era nightmare while being followed home from 9-11 Truth movements and early 2000s Tea-Party rallies (before the co-opting). Most recently Kevin Wikse has used Dragon, Tiger, Lion, and Hawk body Baguazhang methods to literally mangle the vile idiot left and its agents. Stepping in to put Antifa and Satanic/Nazi-themed paramilitary on the ground, or under it (as the situation dictated), when they attacked the elderly, woman or engaged in terrorist activities against this country.