Baguazhang: Phoenix & Wind by Kevin Wikse.

*Peng /Phoenix (At the time of this piece's initial writing, I was attempting to differentiate between the Phoenix of Chinese culture and the European conception of the Phoenix). 

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. This phenomenon manifests as Peng or King of Birds in the physical dimension and Chinese cultural context. Peng is an elusive but paradoxically continuously present animal, 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" benignly or noblely. Serene, in the face of violence, Peng responds to evil by natural law. 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 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 expand its wings. Keeping with Peng's relationship to the macrocosm and microcosm, Peng's energy is either a projected field or focused beam, but all deployed from the space of an ever-swirling center. Peng is the hurricane pulling in or expelling out everything within its radius of effect, or Peng is the gale force wind leveling everything in one direction. This understanding of Peng is modeled in its military strategy.

Let's look at the Xun trigram and compare its three lines proportionately to the human mind and a person's upper and lower body. We see someone possessing expansive consciousness, an enduring upper body, and a highly adaptable lower body ready to turn, twist, and yield as needed.

Peng's military strategy is dissociated engagement and meeting direct force in equal measure to the threat level. 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. Peng will be just that if that means being a category-five hurricane or a gentle summer breeze.

Peng fights primarily with its "wings" (talon and beak fighting methods are developed deeper in another bird set of Wong Baguazhang) by utilizing the entire arm for 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 as 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 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 a specific frequency and transmitter, while the strain and duress in the legs act 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 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 their presence, promotions become frequent, and ghosts and demons keep their distance until personally called upon.

-Kevin Wikse

Kevin Wikse is a 30+ year martial arts student specializing in Baguazhang. He has successfully employed this ferocious martial art to protect himself and others from elements of southern California's 1990s gang culture as well as early the 2000's Neo-Conservative jackoffs during the post-9-11 (inside job) Bush/Cheney-era nightmare. Most recently, Kevin Wikse brought Baguazhang to bear against the mentally ill agents of the radical Communist Left by unapologetically crippling members of ANTIFA and BLM on the streets of Portland, Seattle, Boise, and Tuscon as they engaged in flagrant acts of domestic terrorism against this great country in both 2016 and 2020.