Damo Mitchell’s book offers a detailed exploration of Daoist Nei Gong, a practice focused on internal energy cultivation. While providing a solid foundation, it’s crucial to understand the context and potential limitations, especially for those seeking a deep understanding of lineage and application.
The book serves as an accessible primer on Quanzhen (Complete Reality) Daoist neigong, a school rooted in the 12th century and prominently carried on by the Longmen (Dragon Gate) lineage. The absence of lineage information raises questions for some practitioners familiar with the traditional emphasis on teacher-student transmission.
It’s important to note that the lack of explicitly stated lineage isn’t necessarily indicative of illegitimacy or dishonesty. Mitchell’s training background might be unique. Some Longmen lines are more open, providing techniques for lay students (as seen in Wang Liping’s translated talks). Other lines, like my teacher’s, begin neigong training by invitation only, and the material is not casually shared with non-students.
Historically, some martial arts teachers in China welcome international students for short-term training, granting licenses to teach aspects of the style back home. These licenses vary in significance. Teachers may create accessible “packages” while reserving full lineage transmission for select students. At the same time, hiding the source has historically in martial arts transmission to the west been a business calculation, keeping international students from going directly to the source of the material (and the inverse).
Mitchell’s book, while valuable, should be approached with awareness of its context. For individuals beginning nei gong training solely based on the book or supplementing existing training, guidance from a teacher who can provide feedback is crucial.
Certain aspects of Mitchell’s curriculum are specific to his martial arts background and training. His standing structure subtly articulates the flavor of energy/power (jin) that eventually forms the root and movement of his martial arts practice. This power exertion and structure are similar to Chen Taijiquan, Bajiquan, or Pigguaquan, rather than Yang Taijiquan or Baguazhang.
It’s not a critique of Mitchell’s approach, but rather an observation that the Chen paradigm of jin differs from the Yang paradigm. Some teachers teach Yang style Taijiquan as just another curriculum of stuff next to their sets of Chen, Shaolin, White Crane, Mantis, Wing Chun, etc, they are not actually teaching Yang Taijiquan as their jin and structure is that of another art.
Mitchell’s ethical guidelines are sound, and he encourages students to integrate practices from their existing background if they integrate better overall. He offers a refined curriculum for those without a primary foundation or those seeking a fresh start. Those approaching the material alongside a Chen Taiji system (doing Silk Reeling) or a Yang line in Damo’s style will find his preparatory exercises effective in building a foundational curriculum.
In conclusion, Damo Mitchell’s book offers a solid introduction to Daoist Nei Gong. However, readers should consider the context of lineage, the importance of teacher guidance, and the specific martial arts influences within the curriculum to gain a comprehensive understanding of the practice. Consider exploring Mitchell’s other books to further supplement your knowledge and practice.
