Every year, martial arts enthusiasts dream of traveling to China to study kung fu, Tai Ji Quan, Qi Gong, or Chinese martial arts more broadly. Yet when they begin their research, they quickly discover a multitude of schools, academies, temples, training centers, and international programs that all seem to promise an authentic experience. At first glance, everything appears relatively simple: all you need to do is choose a school, book a flight, and start training. The reality, however, is far more complex.

After spending several years studying and working in different Chinese schools, I gradually came to understand that we often approach this subject with a very different perspective from that of the Chinese. We tend to look for kung fu, masters, temples, and training inspired by martial arts movies. Chinese families, on the other hand, are more likely to talk about education, discipline, future career opportunities, qualifications, and success.

This difference in perception is probably the first thing to understand before choosing a martial arts school in China.

Before my first trip, I too imagined hidden temples deep in the mountains, masters passing down their knowledge to a handful of disciples, and training pushed to the extreme. I believed that the best practitioners were necessarily monks and that people spent their days constantly pushing their physical limits to exhaustion. The China I discovered was different. More modern, more organized, sometimes more demanding, but above all far richer than anything I had imagined.

Foreign Visitors Often Search for Kung Fu, While Chinese Families Often Search for a School of Life

If I had to summarize what a true Chinese Wuxiao is in a single sentence, I would say that it is a school of life that uses martial arts as an educational tool to train sports and martial arts professionals capable of succeeding in life.

This definition often comes as a surprise. We tend to view kung fu as a passion, a hobby, or a means of personal development. In China, the perspective is often much broader. Martial arts are used to develop discipline, independence, perseverance, respect, teamwork, and the ability to overcome everyday challenges.

For many Chinese families, the goal is not simply to train a skilled martial artist. It is also to help shape an adult capable of finding their place in society. Martial arts therefore become both an educational path and a sporting discipline.

This is what makes major Chinese schools so unique. Students do not simply learn how to perform a form, throw a kick, or handle a weapon. They learn how to live within a community, respect a structure, wake up early, repeat, listen, observe, start over, and accept that progress takes time.

Why Not All Martial Arts Schools in China Are the Same

One of the biggest mistakes is believing that there is only one model of martial arts school in China. In reality, several types of institutions coexist today and offer very different experiences.

The most well-known are the Wuxiao (武校), which can be translated as “martial arts schools.” These institutions primarily welcome Chinese students and generally combine academic education, boarding facilities, and intensive martial arts training. Students follow a complete school curriculum while training every day. Many later continue on to sports universities or pursue careers in coaching, teaching, security, law enforcement, or the military.

There are also Wuguan (武馆), which are closer to Western martial arts clubs or private academies. Some offer an excellent level of training and are led by former champions or instructors who graduated from major Wuxiao. Others are more focused on leisure activities, wellness, or short-term stays. Their structure is generally more flexible, but they do not always provide the same educational environment as a true Wuxiao.

Alongside these institutions, there are also independent instructors, training camps designed primarily for foreigners, centers specializing in Tai Ji Quan or Qi Gong, as well as various international programs. Each has its own advantages, limitations, and target audience.

Understanding this diversity is essential. A student seeking complete immersion among Chinese students will not necessarily be looking for the same type of institution as someone who simply wants to discover kung fu for a few weeks.

Wuxiao and Wuguan: Two Different Approaches

The difference between a Wuxiao and a Wuguan is not simply a matter of building size or the number of training hours. Some Wuguan have dormitories, cafeterias, and classes running throughout the day. From the outside, they can sometimes resemble a complete school. Yet the fundamental difference lies elsewhere.

A Wuxiao generally includes an academic dimension. Chinese children can enroll from primary school, continue through middle school and high school, while simultaneously following a martial arts curriculum. For Chinese students, this path can continue all the way to the gaokao, the national university entrance examination, sometimes through a sports specialization.

A Wuguan, on the other hand, is primarily a martial arts training institution. It may offer excellent instruction, but it does not necessarily have the same educational mission, career opportunities, or administrative oversight. This is a fundamental distinction that many people fail to recognize at first glance.

Temple, School, and Religion: Three Different Realities

Another very common misconception is the belief that students live in temples and learn directly from monks. This perception is largely influenced by movies, documentaries, and certain marketing campaigns aimed at foreign audiences.

The reality is far more nuanced. Temples primarily serve a religious function. Schools serve an educational function. Modern martial arts training institutions are generally independent from temples, even though they may maintain historical, cultural, or geographical connections with them.

Both in Shaolin and in Wudang, genuine martial arts schools are generally not located inside the temples themselves. Students live in boarding facilities, attend classes, train on dedicated training grounds, and evolve within an environment that is much closer to a school campus than to a monastery.

Adults may occasionally train in certain temples, particularly to enjoy the exceptional setting they provide. However, this does not mean that the training has a religious dimension. More often than not, it is simply a pleasant and symbolic place to practice.

The Best Practitioners Are Not Necessarily Monks

This is probably one of the most widespread misconceptions. Many Westerners imagine that the greatest experts are necessarily monks. Yet in China, religious practice and intensive martial arts practice often follow two very different paths.

Monks dedicate a significant portion of their time to religion, ceremonies, the study of sacred texts, and the responsibilities of temple life. Wuxiao coaches, competitors, and instructors, on the other hand, devote most of their time to training and teaching.

Of course, some monks possess an excellent martial arts level. However, the highest technical standards today are often found among competitors, professional coaches, Wuxiao instructors, and graduates of Chinese sports universities.

The Myth of the Single Master

In the West, we are fascinated by the idea of the master. An old wise man, a handful of disciples, a secret transmission, a mountain, a temple. It is a powerful image, but it does not always reflect the reality of major Chinese martial arts schools.

In a Wuxiao, people rarely speak of a master in the romantic sense of the term. Instead, they speak of a Jiaolian (教练), meaning a coach or instructor. The founder of a school may sometimes be referred to as a master as an honorary title, but the daily progress of students relies primarily on the work of the coaches.

A Jiaolian is not simply someone who teaches a class and then leaves. In many Wuxiao, they accompany students on a daily basis, monitor their progress, oversee discipline, help them overcome difficulties, and contribute to their education. For younger students, they may even become a genuine parental figure.

This is a very important point to understand. In large Wuxiao, progress does not depend solely on the skill level of a single individual. It also depends on the quality of the environment, the experience of the coaches, the student community, the school’s organization, and the training culture that develops day after day.

The Myth of Extreme Training

Before arriving in China, I believed that students trained constantly until complete exhaustion. I imagined entire days spent training in the rain, thousands of push-ups, endless conditioning sessions, and a discipline comparable to that of the military.

I quickly discovered that the best schools operate according to a completely different philosophy. Of course, training is demanding. It requires hard work, discipline, and repetition. But it is also built with a long-term perspective.

When heavy rain falls, many schools prefer to suspend certain training sessions rather than risk injuries or illness. A student who is injured for several weeks will make less progress than a student who can train consistently for several years.

The real difference between the best Chinese students and most Western practitioners does not lie solely in training intensity. It lies above all in repetition, attention to technical details, and the gradual mastery of the body.

For a long time, I believed that progress meant always training more. I would sometimes attend several different classes in a single day to accelerate my improvement. The result was simple: I got injured more often than necessary. The most successful Chinese students gradually taught me that rest is also part of training.

Why Wuxiao Often Produce a Higher Level of Skill

The level observed in major Wuxiao comes largely from the environment itself. You train alongside Chinese students who have practiced since childhood, young competitors, experienced instructors, and classmates who repeat the same movements relentlessly until they achieve remarkable precision.

This atmosphere naturally encourages progress. It is not simply a matter of training hours. It is a matter of culture. In a Wuxiao, you see every day what a very high level truly looks like. You begin to understand that kung fu is not based solely on strength, flexibility, or physical toughness, but on genuine mastery of the body.

Large Wuxiao also benefit from having many instructors, classes, and skill levels. This allows learning to be structured and creates a constant environment for improvement. By contrast, in a small private school, even when an instructor is excellent, the overall quality often depends much more heavily on a single person.

Immersion: The True Wealth of a Chinese Martial Arts School

When I chose my school in China, I was not simply looking for a good technical level. I wanted to be treated like the Chinese students. I wanted to earn the same qualifications, attend the same classes, and live the same experience as they did.

I did not want to benefit from a program specially designed for foreigners. I wanted to understand how Chinese students genuinely learn martial arts.

This immersion profoundly shaped my journey. It allowed me to learn the language, understand Chinese culture from the inside, and discover a different way of approaching effort and learning.

I met many foreigners who spent several years in China without truly learning Chinese because they remained surrounded almost exclusively by other foreigners. On the other hand, I saw students progress very quickly simply because they lived alongside Chinese students every day.

In a true immersion environment, language becomes a natural consequence of daily life. You learn while eating, training, listening to instructions, speaking with classmates, and living within the school’s environment.

Foreign Students Do Not Always Experience the Same Reality as Chinese Students

This is an essential point. Not every school that welcomes foreign students truly integrates them into the Chinese system. Some institutions offer separate international programs with different schedules, different instructors, and sometimes even different training locations.

This is not necessarily a bad thing. For a short stay, a program designed for foreigners can be more comfortable, more accessible, and easier to organize. However, it should not be confused with the experience of a Chinese student attending a genuine Wuxiao.

In a complete immersion environment, foreign students discover both the strengths and the challenges of the Chinese system. They must develop greater independence, adapt to a different teaching style, repeat movements countless times, and cultivate their own personal discipline. The instructor encourages, corrects, and guides, but no one will do the work for you.

The Most Common Mistakes When Choosing a School in China

Looking back, certain mistakes appear again and again. The first is believing that all schools are essentially the same. In reality, the differences between a Wuxiao, a Wuguan, a private master, or an international program can be considerable.

The second is believing that a school carrying the name Shaolin or Wudang is necessarily located in Shaolin or Wudang. This is not always the case. Many institutions use these names because they are well known abroad, but that does not necessarily mean they are located there or belong to their authentic educational traditions.

The third is believing that monks are automatically the best practitioners or that living in a temple is the best way to learn martial arts. As we have seen, temples, religion, and schools are three different realities.

Finally, many people imagine that they will find the kind of training seen in kung fu movies. The reality is based far more on repetition, discipline, patience, technical precision, and long-term work.

How to Choose the Right School in China?

Before choosing a school, it is important to ask yourself a few simple questions:

• What are your goals?
• How long do you want to study?
• Are you looking for complete immersion among Chinese students or a more accessible experience?
• Do you want to discover traditional kung fu, Sanda, Tai Ji Quan, or Qi Gong?
• Do you already have martial arts experience?

The answers to these questions will naturally guide you toward very different types of institutions. Someone visiting for two weeks to discover Chinese culture will not have the same needs as a student planning to stay for a year and make serious progress. A beginner will not necessarily seek the same experience as an advanced practitioner wishing to train alongside highly skilled Chinese students.

There is no perfect school for everyone. There are simply schools that are better suited to certain goals than others.

Why I Chose a Wuxiao

Personally, I chose a Wuxiao because I wanted to become as skilled as the Chinese students and to be treated the same way they were. I did not want any special treatment. I was not simply looking for an exotic experience or a beautiful place to train. I wanted to understand the genuine Chinese martial arts system.

I wanted the same standards, the same qualifications, the same training, and the same level of immersion. This search ultimately led me toward Wuxiao, and more specifically toward schools capable of genuinely integrating international students into the daily life of Chinese students.

This choice is not necessarily the best one for everyone. It requires independence, humility, patience, and genuine personal discipline. But for those who truly want to understand Chinese martial arts from the inside, it is, in my opinion, one of the deepest experiences one can have.

A Series of Articles to Better Understand Chinese Martial Arts Schools

This article is only an introduction. In the coming articles, we will explore in greater detail the different types of schools that exist in China today. We will look at what a Wuxiao really is, how Wuguan operate, how they differ from international programs, and how to choose the institution best suited to your goals.

Because before deciding where to study martial arts in China, it is essential to understand how the system surrounding them actually works. Only then can you make an informed decision and enjoy an experience that truly matches what you are looking for.

武当活骨功, also known as Wudang Huo Gu Gong, is one of those practices that cannot truly be understood through observation alone. At first glance, the movements may seem simple, almost immediately accessible. Yet once you genuinely enter the practice, something changes: the body slows down, the breath becomes more present, the joints begin to loosen, and the mind gradually settles.

At Wudang, some methods are not solely focused on external performance. Their purpose is to awaken the body from within. The term 活骨 can be understood as the idea of “bringing life to the bones” or restoring movement to the body’s internal structure. It is not simply about stretching muscles or reproducing a sequence of movements. Rather, it is about rediscovering a more natural connection between breathing, posture, the joints, and intention.

This Wudang Taoist Qi Gong routine is taught according to the teachings of Chen Dong and consists of five fundamental movements: 混元一气, 左右弯弓, 旋转乾坤, 吐故纳新, and 灵猴缩身. Each movement follows its own logic, rhythm, and unique way of transforming the body.

A Taoist Practice for Awakening the Body’s Structure

Huo Gu Gong is much more than a slow exercise routine. Within the tradition of Chinese internal arts, movement is never limited to its external form. What we see is only part of the work. The true essence lies in the quality of relaxation, the way the spine supports each movement, the breath that guides the rhythm, and the gradual sensation of a body rediscovering space and freedom.

Through this practice, the body learns to move without force or aggression. Tension is not fought directly; it is gradually released. The shoulders soften, the hips open, the waist becomes more mobile, and the breath begins to accompany every transition. This approach reflects a core principle found throughout the internal arts of Wudang: true strength comes not from rigidity, but from connection and fluidity.

混元一气 — Hun Yuan Yi Qi: Returning to Unified Breath

The first movement, 混元一气, can be understood as a return to the unity of breath. In Taoist philosophy, 混元 refers to the original state before separation, before unnecessary tension and opposition arise. 一气 literally means “one breath” or “one unified qi.” This movement opens the practice by guiding the body toward a calmer, more centered, and more unified state.

At the beginning, the goal is not to achieve maximum range of motion. The most important thing is to cultivate presence. The body slows down, the shoulders relax, the gaze softens, and the breath settles naturally. This movement acts as a gateway, allowing practitioners to leave external distractions behind and enter a genuine state of practice.

This foundation is essential because without it, the movements that follow can easily remain mechanical. Huo Gu Gong requires the entire body to move as one integrated unit rather than as separate parts. From this very first exercise, posture, breath, and intention are brought together in the same direction.

左右弯弓 — Zuo You Wan Gong: The Bow Bending to the Left and Right

With 左右弯弓, the body begins to open more fully. The image of the bow is particularly meaningful because it represents living tension. A bow is not rigid, yet it is not soft either. It possesses elasticity, direction, and the ability to bend while maintaining its structure. This is precisely what this movement seeks to develop within the body.

The lateral bends mobilize the sides of the torso, the shoulders, the waist, and the spine. Practitioners learn to open without forcing, to stretch without breaking their structure, and to breathe through the movement rather than holding the breath. Gradually, the sides of the body become more available, and breathing feels freer and deeper.

In a modern context, this movement could be seen as a simple lateral mobility exercise. However, within the tradition of Wudang Qi Gong, it carries a deeper meaning. It helps restore continuity between the upper and lower body, between openness and stability, and between movement and rootedness.

旋转乾坤 — Xuan Zhuan Qian Kun: Turning Heaven and Earth

The third movement, 旋转乾坤, introduces the principle of rotation. The term 乾坤 symbolically represents Heaven and Earth within Chinese culture. Through this imagery, the movement encourages the body to restore circulation between above and below, inside and outside, stability and motion.

Here, the waist, pelvis, shoulders, and spine begin to work together as a unified whole. Circular movement is essential in the internal arts because it allows tension to be released without breaking the body’s structure. It transforms tension into rotation and encourages movement to flow rather than become blocked. As the practice becomes more natural, practitioners often notice that the arms no longer move independently; they are guided by the body’s center.

吐故纳新 — Tu Gu Na Xin: Releasing the Old, Embracing the New

The fourth movement, 吐故纳新, is deeply connected to breathing. This Chinese expression literally means “expel the old and welcome the new.” In traditional Chinese health practices, it refers to letting go of what has become stagnant in order to make space for new breath, renewed energy, and a refreshed internal state.

In this movement, breathing is not a secondary detail—it becomes the heart of the practice. With each exhalation, the body releases unnecessary tension. With each inhalation, it regains space and openness. Although this work may appear simple, it requires a great deal of awareness. If you force the movement, it loses its quality. If you relax too much, it loses its structure. The art lies in finding the right balance.

This movement highlights an essential principle of Taoist practice: breathing is more than simply taking air in and out. Breathing transforms one’s internal state. It calms the rhythm of the body, opens the chest, relaxes the mind, and allows the body to regain a sense of availability and ease.

灵猴缩身 — Ling Hou Suo Shen: The Spiritual Monkey Contracts the Body

The final movement, 灵猴缩身, carries a different energy. The monkey occupies a special place in Chinese martial culture, symbolizing agility, alertness, instinct, and adaptability. In this movement, the body gathers inward, contracts, and then relaxes once again. After the opening movements, rotations, and breathing work, this final stage brings the practice back to something denser and more internal.

The contraction of the body mobilizes the spine, hips, legs, and deep muscular chains. The movement requires both flexibility and control. The goal is not to collapse inward but to gather and unify the body’s structure. This ability to condense the body is important within the Chinese internal arts, where power is not merely muscular but emerges from whole-body connection.

This final movement naturally concludes the routine. The body has opened, rotated, breathed, and gathered itself once more. The practice ends with a different feeling from where it began: greater presence, more internal warmth, deeper calm, and sometimes even the sensation of being both lighter and more rooted at the same time.

Why Practice Wudang Huo Gu Gong?

Huo Gu Gong can be approached as a mobility routine, but it becomes far more meaningful when practiced through the lens of the internal arts. Its purpose is not simply to increase flexibility. It teaches a different way of moving. It invites practitioners to slow down, listen, breathe, and feel the connections between the joints, the spine, and the body’s center.

In a world that constantly encourages speed and intensity, this type of practice offers a different perspective. Progress does not come from adding more force, but from gradually removing what blocks natural movement. Unnecessary tension, shallow breathing, tight shoulders, and fragmented movement become increasingly visible—and therefore easier to transform.

This is why Wudang Huo Gu Gong can appeal both to martial artists and to those seeking a gentler, more mindful, and deeper practice. It creates a bridge between health, Chinese culture, internal movement, and Taoist transmission.

A Practice That Appears Simple Yet Reveals Great Depth

武当活骨功 does not need to be spectacular to be powerful. Its strength lies precisely in its apparent simplicity. Five movements, one breath, sustained attention, and a body that gradually learns to release itself.

At Wudang, this type of practice exists within a broader environment: the mountains, the temples, daily training, Taoist culture, and the direct transmission between teachers and students. When watching the video, we are not simply observing a sequence of movements. We are witnessing a way of practicing, an atmosphere, and a connection between the body and the place itself.

Over time, practitioners come to understand that the goal is not to “master” the movement once and for all. The goal is to return to it again and again until the body becomes more available, more fluid, and more alive.

Wudang Huo Gu Gong is an invitation to awaken the body without forcing it, to breathe more deeply, and to rediscover a sense of inner calm through movement.

In July 2025, the French school KFAMC (Kung Fu et Arts Martiaux de Chine) crossed continents to return to the source.

The destination: China, in the heart of the Wudang Mountains, a sacred place of internal martial arts and the birthplace of Tai Ji Quan.

Founded around a faithful transmission of traditional Chinese martial arts, KFAMC has trained practitioners of all ages for many years in Kung Fu, Tai Ji and Qi Gong. Their guiding principle is clear: to unite technical discipline, cultural transmission and human values.

Our collaboration did not begin yesterday.

Over the years, exchanges have naturally developed. Seminars have been organized in France. Meetings have taken place between teachers, students and families. A relationship of trust has gradually been built.

Some KFAMC members have followed us since the Shaolin period until our installation in the Wudang Mountains. They share the same vision: Chinese martial arts should not be fragmented but transmitted as a complete system combining the power of combat, the rigor of forms and the depth of internal work.

In this spirit, around twenty of their students, aged between 18 and 60, from beginners to experienced practitioners, chose to spend a full month immersed in the Wudang Mountains.

Their goal was not tourism.
It was clear: to take part in a real Kung Fu training in China, integrated into the daily rhythm of a traditional school, alongside local Chinese students.

A Real Immersion: Living Like Chinese Students

Unlike many programs where foreign groups remain separate, the French students were fully integrated into the life of the school. There was no separate schedule and no special treatment: they experienced daily life exactly like the Chinese students.

In practical terms, this meant sharing the same living spaces and following the same rhythm of learning:

• Shared dormitories
• Collective meals in the school cafeteria
• Training sessions integrated with local classes
• Cultural courses attended alongside Chinese students

The days began at dawn, often surrounded by the mist covering the Wudang Mountains. After the first gathering in the courtyard, the day naturally unfolded between morning training, afternoon technical work, stretching, repetition and corrections.

Community life follows a different rhythm: less comfort, more discipline and above all a deep immersion in the practice. The adaptation was not always easy. Heat, accumulated fatigue, the intensity of the training sessions and the language barrier sometimes made the first days demanding. But the group held strong. With determination, humility and respect for the culture that welcomed them, everyone gradually adapted to this new environment.

Their video report also shows the other side of this immersion: laughter in the dormitories, spontaneous karaoke nights, late conversations around a cup of tea near the cabins, and simple moments that often become the most meaningful memories. It is precisely this balance between discipline and joy that shaped their experience. As they say in the video: “a great human adventure.”

A Complete Martial Training: External and Internal

During four weeks, this martial arts training in the Wudang Mountains offered students a complete formation combining external practice, internal work and physical conditioning. The goal was not simply to accumulate techniques but to understand the deeper coherence of Chinese martial arts.

• Traditional Kung Fu
• Tai Ji Quan
• Qi Gong
• Sanda
• Conditioning training
• Brick breaking practice
• Preparation for the final examination

The mornings were often dedicated to technical work on forms: repetition of movements, precise corrections, adjustments of gaze, body positioning and the accuracy of footwork. In this patient learning process, every detail mattered.

Under the guidance of Zhang Xu, specialist of taolu, the students deepened the rigor and structure of their forms. With Kun, the work took a more internal dimension: breathing, relaxation of the body, circulation of energy and understanding of the rhythm specific to internal arts.

The program also included combat training. Guided by Chen Dong, specialist of sanda and hard qi gong, the students worked on strikes, footwork and distance management, discovering the more direct and dynamic aspect of the practice. However, the teaching did not rely only on these three instructors. Many other teachers from the school contributed throughout the month, each bringing their own expertise and perspective.

Forms and combat. Internal and external. Breath and impact.

The Second Week: An Unexpected Opportunity

In the middle of this month-long immersion in the Wudang Mountains, a rare opportunity appeared: participating in a special edition of the show Wudang Yi Meng ( 武当一梦 ), a major theatrical production celebrating the martial arts and culture of Mount Wudang.

The announcement surprised everyone. Everything then moved very quickly: a video casting, a selection process and three intense days of rehearsals in the largest theatre of Wudang. The students found themselves entering a new world combining stage preparation, synchronized movement and the collective discipline required for professional performances.

On July 11th 2025, several members of the group stepped onto the stage to demonstrate Tai Ji Quan in front of an audience composed of Chinese and international leaders. In the silence of the theatre, every movement became sharper and every breath more focused. This unexpected moment quickly became one of the highlights of the journey, a unique experience that left a strong impression.

The transition from visitors to performers.

Culture, Transmission and Discovery

Immersion in the Wudang Mountains was not limited to martial training. The stay was also an opportunity to explore the iconic locations of this sacred mountain and to better understand the cultural environment in which Taoist martial arts were born.

• Yu Xu Palace
• Xiao Yao Valley
• Ancient temples built on the mountain cliffs
• The sacred forests where they hung their wishes

But the most meaningful discoveries often came from simple moments: sharing a hotpot meal, practicing calligraphy in silence, listening to the sound of the guqin echoing across the mountains, or playing a quiet game of Go. Gradually the students realized that martial practice is not limited to techniques. It is deeply connected to culture, philosophy and a way of life.

To understand Kung Fu is also to understand the culture that shaped it.

Transformation and Validation

Among the memorable moments of the stay, the brick-breaking practice led by Chen Dong left a strong impression. The goal was not spectacle but to measure the real effects of a month of intense training in the Wudang Mountains. Body structure, precise technique, breathing and concentration all converge in this symbolic exercise. Several students successfully broke their first brick.

A symbol not of brute strength but of the union between technique, patience and intention.

At the end of the stay, the students also completed their final Chinese training examination and all successfully passed. Beyond the certificate, it was above all the confirmation of a month fully lived, rich in learning, encounters and memorable experiences.

We are often asked the question:

“Can women come and study kung fu in Wudang?”

The answer is simple: yes.

But to truly understand, we need to go beyond a simple yes. We need to meet those who are already living this experience.

Today, I would like to introduce you to our Wudang girls.

Being a Woman Practicing Kung Fu in Wudang

In Wudangshan, in Hubei Province, the image of a martial arts practitioner has long been associated with a male figure. Yet over the past few years, another reality has been growing: women choosing to follow the path of Taoist kung fu in Wudang.

At our school, girls and women train every day with the same standards as men. They practice Tai Chi, traditional forms (taolu), weapons training, internal work, sanda, and physical conditioning.

In the morning, in the mountain mist, you can see them repeating their movements with focus. The gesture is precise, the breath steady, the intention clear. Nothing exaggerated, nothing theatrical. Just discipline, consistency, and real determination.

The Wudang Girls: Commitment and Progress

Over time, a group naturally stood out: a dedicated, united and demanding women’s team. What we now call the Wudang girls is not a marketing concept. It is a reality lived daily on the training ground.

These practitioners were selected for their seriousness and solid technical foundation. Their training is rigorous. They work on the fundamentals again and again: stances, alignment, coordination, controlled explosiveness.

In 2025, they took part in the 8th World Conference on Health and Tai Chi in Wudang, as well as several national and international traditional kung fu and Tai Chi competitions. They won multiple gold medals, reflecting the seriousness of their preparation and the consistency of their commitment.

But beyond the medals, what stands out most is their attitude. Focused, disciplined, committed. In China, an old expression describes this mindset well: 巾帼不让须眉 — women do not yield to men.

Why More and More Women Choose Kung Fu in Wudang

Kung fu for women is not a lighter version of kung fu. It is a complete, demanding and structured practice.

Many women come to Wudang to build physical strength, gain confidence, learn self-defense, deepen their Tai Chi practice, or experience cultural immersion in China.

Over the weeks, the body changes — but even more importantly, the attitude transforms. The shoulders straighten, the gaze becomes steadier, the posture more grounded.

This is what we observe in the Wudang girls: a quiet strength.

Are Women Welcome to Study Kung Fu in Wudang?

Yes. And they will not be alone.

They join a community where women practice, improve and support each other. Kung fu training in Wudang is open to those who truly wish to commit to a demanding, physical and inner path.

If you were asking yourself the question, the answer is right here.

The Wudang girls already exist. Maybe the next one will be you.

After Wudang, the Journey Continues to Shaolin

In a previous article, we explored the mystical heights of Wudang (武当), the cradle of martial Daoism. Today, we take you to the opposite pole of this universe: Shaolin Temple (少林寺), a major center of Chan (Zen) Buddhism and the home of external martial arts. To truly understand the essence of traditional Kung Fu, it is essential to explore these two pillars: Wudang and Shaolin.

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A Millennial Foundation at the Heart of Buddhism

Shaolin Temple was founded around 495 CE during the Northern Wei dynasty, at the request of Emperor Xiaowen, to welcome the Indian monk Ba Tuo (跋陀). Located at the foot of Mount Song (嵩山) in Henan Province—one of the five sacred mountains of China—Shaolin quickly became a major center for the study and dissemination of Chan Buddhism.

A few decades later, another Indian monk, Bodhidharma (达摩, Dámó), traveled to China. According to legend, he meditated for nine years in a cave near the monastery. From this retreat are said to have emerged two fundamental texts: the Yi Jin Jing (易筋经, Classic of Muscle and Tendon Transformation) and the Xi Sui Jing (洗髓经, Classic of Marrow Washing), foundational works for physical and energetic strengthening at Shaolin.

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The Spiritual Dimension: Chan (Zen) in Motion

At Shaolin, martial practice is inseparable from spiritual practice. Chan Buddhism promotes a direct path to awakening through experience: silence, seated meditation, but also mindful action through movement. Kung Fu becomes a medium for concentration, an extension of meditation, where every gesture seeks self-mastery, awakening, and unity of body and mind.

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The Development of Shaolin Kung Fu

Over the centuries, the monks incorporated combat techniques to defend themselves against bandits and to protect pilgrims. Thus emerged Shaolin Quan (少林拳), an external style based on:

• Physical strength and explosiveness: powerful strikes, dynamic jumps, rapid techniques…
• Animal styles: tiger, crane, snake, monkey—each symbolizing tactical and energetic principles.
• Weapons training: the staff (gun 棍), emblematic of the temple, as well as the saber (dao 刀), spear (qiang 枪), and others.

Martial training was often combined with meditation routines, Buddhist study, and a strict communal lifestyle. This harmony between body, mind, and community forged the unique image of the Shaolin monk.

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Shaolin: External Arts or Chinese Tradition?

Shaolin martial arts are classified as external styles because they emphasize muscular power, speed, and physical resilience. In contrast, Wudang arts are considered internal, focusing on energy (qi) and fluidity.

Another important distinction should be noted: Shaolin arts have Indian origins through Buddhism, while Wudang arts stem from indigenous Chinese traditions. Historically, Chinese scholars also referred to Shaolin as “external” in a cultural sense.

This did not prevent Shaolin from profoundly influencing the entire continent. A famous saying states: “All martial arts under Heaven originate from Shaolin” (天下武功出少林). While Shaolin undeniably structured and popularized Kung Fu, rural boxing styles and local warrior traditions already existed beforehand. Shaolin acted as a catalyst—unifying, systematizing, and spreading these martial traditions.

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A Translation That Requires Nuance

The term Shaolin (少林) is often translated as “Young Forest,” which is partially inaccurate. In this context, the character “少” does not mean “young” but refers to Mount Shao (少室山, Shaoshi Shan), one of the peaks of Mount Song. Shaolin therefore literally means “the forest of Mount Shao.”

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Shaolin, a Pillar of Martial Heritage

Shaolin is not merely a temple; it is a living symbol of Chinese culture, where spirituality, discipline, and mastery of the body converge. Through centuries of destruction, war, and rebirth, it remains a global source of inspiration.

After our journey to Wudang, we are now immersed in the world of Shaolin. These two traditions—opposed yet complementary—together form the deep soul of Kung Fu. In future articles, we will explore their respective styles, emblematic weapons, and contemporary transmission in greater detail.

On October 25, 2025, Wudang Mountain welcomed practitioners from all over the world for the 8th World Tai Chi Health Conference (第八届世界太极拳健康大会).

This international event brought together more than forty countries, hundreds of teams and nearly two thousand participants, all united by Tai Chi and traditional Chinese martial arts.

On site, the atmosphere felt simple and respectful. Practitioners from very different backgrounds, some discovering China for the first time and others already familiar with Wudang, shared the same interest in this place and what it represents.

Even before the competitions began, exchanges naturally started. People observed, talked, and learned from one another.

Opening Ceremony

Among the highlights of this edition, the opening ceremony left a strong impression.

Our international director and coach, Florian Rizzardi, had the honor of taking part alongside the masters of Wudang Mountain.

Being invited to perform in such a setting means a lot. It reflects both the work accomplished and the respect shown toward tradition and transmission.

On stage, the goal was not to demonstrate strength, but to represent a path, a daily practice, and a sincere approach to internal martial arts.

This moment was lived with simplicity and gratitude, thinking of all the students who train every day, sometimes far from home, with patience and commitment.

Competition and Preparation

Alongside the ceremony and cultural moments, the competition was taking place at the Wudang International Martial Arts Exchange Center.

For several days, teams followed one another on the training areas. Everyone arrived with their own level, background and way of working. The goal was not only to win, but also to give the best of oneself.

On our side, preparation was not easy. Between show rehearsals, daily training and managing fatigue, we had to find energy where it was still available.

Students supported each other. Some doubted, others reassured. It is often in these moments that a real team spirit appears.

Results and Congratulations

At the end of the events, the results were announced.

For the international team:

• Florian — 🥇 Gold & 🥈 Silver

• Manuia — 🥇 Gold & 🥈 Silver

• Baptiste — 🥈 Silver & 🥉 Bronze

Baptiste achieved these medals after only one month of training, showing that consistency and commitment can quickly bear fruit.

In total, all our teams combined achieved:

• 186 medals

• 31 gold medals

• a sportsmanship award

Beyond the rewards, we mainly want to congratulate every student. For their courage, perseverance, and respect shown both on and off the training areas.

These moments will remain, not only for the podiums, but for everything that was lived together.

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A Legendary Mountain

The Wudang Mountains (武当山), located in Hubei province, are one of the four sacred Daoist mountains in China. For centuries, they have been a center of Daoist cultivation (道教修炼), meditation, and internal martial arts, where the body, mind, and energy (qi / 气) are harmonized.

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History and Legends

The name Wudang Shan (武当山) was given by Emperor Gaozu (高祖) of the Han dynasty to designate the region around the city of Danjiangkou. The mountain became famous during the Tang dynasty when offerings and prayers to Daoist immortals were said to bring rain during a severe drought, leading to the construction of the Five Dragon Sanctuary (五龙宫, Wulong Gong), the oldest temple on Wudang.

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Zhang Sanfeng (张三丰): Legend and Influence

Zhang Sanfeng, a semi-legendary figure of Wudang, is often credited with creating Tai Ji Quan (太极拳) and other internal martial arts. According to tradition:

• He observed a fight between a crane and a snake, inspiring the fluidity and flexibility of movements.
• Some accounts suggest he was a Shaolin monk before retiring to Wudang in search of immortality.
• His longevity and exploits are legendary, spanning the Song and Ming dynasties.

Historical texts are rare, and many stories stem from oral tradition and mythology. Nevertheless, his influence on Wudang’s internal martial arts remains indisputable.

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Internal Martial Arts of Wudang

The martial arts of Wudang (武当拳, Wudangquan) are internal styles (neijia / 内家拳) focusing on:

• Qi (气) control and fluidity: circular, soft movements that develop internal strength.
• Energy cultivation: integration of Qi Gong (气功) and Daoyin (导引) to harmonize energy, health, and mind.
• Mastery of the sword (Jian / 剑): the signature weapon of Wudang, requiring precision and coordination. Other weapons include the staff (Gun / 棍) and spear (Qiang / 枪).
• Spiritual integration: meditation and breathwork inseparable from martial practice, fostering body-mind-energy unity.

Unlike external styles (like Shaolin), Wudang arts emphasize coordination, body awareness, and energy control.

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Heritage  and Prosperity

According to legend, Zhang Sanfeng predicted the prosperity of Wudang. Under the Ming dynasty, Emperor Yongle (永乐帝) renovated the temples with the help of thousands of soldiers and architects, creating a network of nine palaces, nine monasteries, 36 convents, and 72 temples.

Wudang is today famous for its internal martial arts, featured in films such as Crouching Tiger, Hidden Dragon. These practices continue to train generations of practitioners, combining combat, health, and spirituality.

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Tao and Sanda Training in Wudang: From Forms to Realistic Combat

A Complete Approach to Martial Arts in Wudang

At Wudang Shaolin Dream, we chose to return to the roots of Chinese martial arts by offering a complete and balanced training. For over twenty years, martial arts in China have been split: on one side, combat with Sanda, and on the other, the aesthetic and technical aspects of Taos. Students were soon required to choose one path or the other, leading to strong specialization: some mastered forms perfectly but had little combat experience, while others specialized in Sanda but lacked technical finesse and full-body control.

At Wudang, we wanted to break this separation. During the first years of our students’ training, we maintain a precise balance: 50% practice of Taos and 50% practice of Sanda. This approach forms well-rounded practitioners capable of combining power, technique, and energy control.

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The Complementarity of Tao and Sanda

Taos and Sanda feed each other. Taos develop precision, balance, and coordination, allowing students to understand how each movement connects within a fluid and controlled sequence.

Sanda, on the other hand, brings students closer to realistic combat, while remaining a structured sport. This practice helps to understand the physical mechanics of attack and defense: timing, distance, body positioning, and anticipation. With advanced Sanda practice, students can more easily grasp the applications of forms and may even deduce the applications of movements from a Tao that was not explicitly taught.

Conversely, knowledge gained from Taos enhances Sanda. Each technique becomes more effective and natural, as students understand how to generate and control power while maintaining balance and fluidity. Combat experience also allows the integration of Tao energy principles into practical contexts, bringing every movement to life.

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Harmonious and Sustainable Progression

This combined method ensures complete progression:

• The body strengthens, gaining endurance and coordination.
• The mind develops concentration, anticipation, and adaptability.
• Energy flows smoothly, connecting power with subtlety.

Over time, students master both forms and combat, understanding the deep connection between technique and application. It’s not just about repeating movements: each gesture has meaning, application, and balance between beauty and effectiveness.

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Wudang Shaolin Dream: Returning to the Roots

Our approach aims to train complete practitioners who can navigate between technical rigor and combat spontaneity. At our school, Tao and Sanda are not separate disciplines: they complement and strengthen each other, offering a rich, deep, and authentic practice of Chinese martial arts.

By practicing both Taos and Sanda, our students acquire the skills, body awareness, and understanding needed to excel in all aspects of traditional and modern Kung Fu.

We do not limit ourselves to Sanda and Taos alone. We also integrate other disciplines, including Tai Ji Quan and Chinese wrestling, which will be explored in future articles to further complete our vision and method.

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A Unique Approach to Chinese Martial Arts

Since 2017, Wudang Shaolin Dream has stood out for its ability to combine the Wudang and Shaolin styles. This unique approach provides a comprehensive and authentic training in Chinese martial arts, blending Shaolin’s dynamic power with Wudang’s internal subtlety. Today, this vision is fully realized in Wudang, with both Chinese and international students, all passionate about traditional and modern Kung Fu.

Beyond the worldwide renown of Shaolin and Wudang as historical birthplaces of Chinese martial arts, this choice is also rooted in a personal journey that shaped our teaching method.

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Our Encounter with Wudang and the Complementarity of Styles

In 2016, while training intensively at Shaolin for high-level competitions, our coach invited us to discover Wudang. According to him, some Wudang forms were true treasures of Kung Fu, and integrating them into our Shaolin practice could make us more skilled both technically and mentally.

At first, I was not convinced. Shaolin had always been my passion, and I thought this style was sufficient on its own. But the exceptional level of our master and his vision pushed us to explore this complementary approach.

We spent a full month in Wudang, learning sword techniques, various forms, and internal arts. Far from the Western image of a wellness retreat, Wudang revealed itself as an exceptional natural site, preserved and incredibly authentic. Wudang forms are demanding, just as much as Shaolin, offering a perfect balance of strength, fluidity, and energy mastery.

After this stay, we continued practicing Wudang arts while pursuing our Shaolin competitions. This combined experience enriched our technique and mental approach. We even maintained this exchange by regularly inviting Wudang masters to Shaolin, to continue perfecting our teaching and deepen the complementarity of the styles.

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Shaolin and Wudang: An Essential Complementarity

In hindsight, it is clear that Shaolin and Wudang are complementary, and for me, their roots are so close that I can no longer imagine separating them.

• Shaolin develops power, speed, and endurance, ideal for direct combat techniques and physical strength.
• Wudang enhances fluidity, precision, and internal Kung Fu, emphasizing balance, focus, and energy control.

This combination creates a harmonious approach to Chinese Kung Fu, where power meets subtlety, and where students develop both body and mind.

In our upcoming articles, we will explore in detail how each style enriches the other and how this fusion transforms the practice of traditional and modern Kung Fu in Wudang.

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The Vision of Wudang Shaolin Dream

This philosophy guided the creation of Wudang Shaolin Dream. Our school in Wudang fully embodies the fusion of Shaolin and Wudang, combining tradition and modernity, power and subtlety. The goal remains clear: to allow everyone to discover and master the deep essence of Chinese Kung Fu in an authentic and preserved setting in the heart of Wudang.