The nation's strength is weak, the martial spirit is in decline, and the physical constitution of the people is growing increasingly frail and delicate—this is a most alarming phenomenon. Those who advocate for improvement fail to grasp the fundamentals; their prolonged efforts yield no results. If this continues unchanged, weakness will only worsen. Striking targets at a distance is an external matter, a matter of outcomes; physical vigor, however, is an internal matter, a matter of causes. If the body is not robust, one will fear the sight of weapons—how then can one strike targets, how can one reach afar? Robustness lies in training, and training lies in self-awareness. Today’s advocates do not lack for devising all manner of methods, yet they remain ineffective. External forces are insufficient to stir the heart; they do not understand the true meaning of physical education, what value it truly holds, what its effects are, or where to begin—all is as vague as if shrouded in fog. Its ineffectiveness is only natural. To seek effectiveness in physical education, one must stir the individual’s subjectivity and prompt their self-awareness regarding it. If self-awareness is achieved, the particulars of physical education will be understood without being spoken, and the effects of striking targets and reaching afar will be attained without being sought. I deeply feel the importance of physical education and lament the inadequacy of its advocates. I know that among like-minded compatriots across the nation, many share this affliction and sympathize with one another. Without shame or embarrassment, I offer my humble opinions for discussion. Not everything I say has already been put into practice; much remains empty words and ideals. I dare not deceive. If you do not disdain to overlook this and bestow your guidance, I shall humbly bow a hundred times in gratitude.

**First: Explaining Physical Education**

Since the birth of humankind, though intelligence has varied from ignorance to obscurity, none have not known how to protect their own lives. Thus, the wild beans of the Western Mountains, when hunger was extreme, had to be eaten; the plums above the well could not but be swallowed. Nesting in trees for shelter and wearing animal skins for clothing—these arose from innate ability, without knowing why. Yet this was not refined. When sages emerged, then came propriety; eating, drinking, and daily life all had their moderation. Thus, Confucius at leisure was composed and serene, at ease and content. He would not eat rice that had soured, fish that had spoiled, or meat that had gone bad. He practiced archery at the Jue Xiang garden, where spectators formed walls. The composition of the human body is no different from that of all animals, yet animals cannot match the human lifespan because their means of regulating life lack moderation. Humans regulate their lives with moderation, which becomes clearer with each passing generation. Thus came physical education. Physical education is the way of nurturing life. What the East and West illuminate differs: Zhuangzi modeled himself on the cook Ding; Confucius drew resources from archery and charioteering. Among modern civilized nations, Germany is most advanced; its fencing tradition spreads throughout the land. Japan has Bushido, and recently, borrowing remnants from our country, developed jujitsu—splendid and admirable. Yet examining their content reveals that they all first meticulously study physiology, detailing the structure of organs and the circulation of vessels, which parts develop early, which have relative deficiencies. Then, their physical education follows this as a procedure, curbing excesses and remedying shortcomings. Hence, their conclusion is to make the body develop evenly. From this perspective, physical education is the way for humans to nurture their own lives, enabling the body to develop evenly, with rules and order that can be articulated.

**Second: The Position of Physical Education in Our Lives**

Physical education pairs with moral and intellectual education; both morality and intellect rely on the body. Without the body, there is no morality or intellect. Yet few understand this. Some think the emphasis lies on knowledge; others say moral virtue. Knowledge is indeed valuable—it is what distinguishes humans from animals. But what does bare knowledge ride upon? Moral virtue is also truly valuable—it is what establishes social order and balances self and others. But what does bare morality reside in? The body is the vehicle of knowledge and the dwelling of morality. It carries knowledge like a cart; it houses morality like a dwelling. The body is the cart that carries knowledge and the dwelling that houses morality. When children reach school age and enter elementary school, during this period, the focus should be solely on physical development, with the advancement of knowledge and the cultivation of morality secondary. Nurturing and protection should be primary, with teaching and training as supplements. Most today do not understand this; thus, there are children who develop illness or even die young from studying. For middle school and above, the three educations should be equally emphasized. Today, however, most lean toward intellect. During middle school years, physical development is not yet complete, yet now, cultivation is scant while depletion is great. Will development not face the prospect of halting? In our country’s educational system, the curriculum is as dense as ox hair. Even robust adults cannot bear it—what of those not yet grown? What of the weak? Observing their intent, educators seem to deliberately set this burdensome coursework to torment students, trampling their bodies and destroying their lives. Those who resist are punished; those with exceptional intelligence are made to read additional books of various kinds—coaxed with sweet words, enticed with generous rewards. Alas, is this not what is called harming others’ children? Students, too, seem as if they detest their own longevity, determined to break themselves, taking their bodies as martyrs without regret. How dreamlike and confused this is! People should only worry about lacking a body—what else is there to worry about? Seek to perfect the body, and other matters will follow. Nothing surpasses physical education in perfecting the body. Physical education truly occupies the foremost position in our lives. When the body is strong and robust, then moral and intellectual pursuits advance boldly and yield far-reaching results. In our studies, it should be regarded as a vital part. Learning has roots and branches; affairs have ends and beginnings. To know what comes first and what follows is to approach the Way. This is what is meant.

**Third: The Drawbacks of Past Physical Education and Our Way of Conducting Ourselves**

The three educations should be equally emphasized. Yet past scholars dwelt on morality and intellect while neglecting the body. The resulting ills were stooped bodies and lowered heads, slender, delicate hands—gasping for breath when climbing mountains, cramping in the feet when wading through water. Thus, there was Yan Hui with his short life, Jia Yi with his early death. Wang Bo and Lu Zhaolin—one injured young, one disabled by illness. These all had exceedingly high virtue and intellect, yet once their bodies perished, their virtue and intellect crumbled with them. Only the strongmen of the north, who face weapons and death without flinching; Yan and Zhao teemed with mournful, impassioned heroes. Martyrs and martial officials mostly came from Liangzhou. In the early Qing, Yan Xizhai and Li Gangzhu practiced both the literary and martial arts. Xizhai traveled a thousand li to learn swordsmanship beyond the northern frontier, competing with a brave warrior and winning. Thus, he said, "How can it be the Way if either literary or martial is missing?" Gu Yanwu, a man of the south, loved dwelling in the north; he disliked boats but loved horses. These ancients can all serve as models.

Once schools arose, adopting the established practices of various countries, customs changed slightly. But those running schools still belonged to the old school, constrained by habit and unable to change swiftly. Some paid slight attention, but only by embellishing the surface, neglecting the root while trimming the branch tips. Thus, I observe that physical education today is mostly form without substance. It is not that there are no gymnastics classes, nor that there are no gymnastics instructors. Yet those who benefit from gymnastics are few. Not only is there no benefit, but there is harm. The instructor issues commands; the students force themselves to comply. Bodies obey while hearts resist; the spirit endures immeasurable pain. When the spirit suffers, the body suffers too. At the end of a gymnastics session, none fail to look haggard and spirit-worn. Food and drink are not sought to be clean; inorganic matter and microbes enter the body and turn into disease. Indoor light is insufficient, greatly harming eyesight. Desks and chairs, too long or too short, force students to cut toes to fit shoes, damaging the trunk. Many more cases like this abound; they cannot all be listed.

So what should we as students do? School facilities and teachers’ instruction are external and objective. We also have an internal, subjective aspect. When the inner resolve is made, the whole body follows. Fortune and misfortune are nothing but what we seek ourselves. "I desire benevolence, and benevolence arrives"—how much more so for physical education? If one cannot rouse oneself, even if the external and objective are utterly perfect, it is still impossible to receive benefit. Therefore, discussing physical education must begin with self-initiative.

**Fourth: The Effects of Physical Education**

Humans are animals—hence, movement is esteemed. Humans are rational animals—hence, movement must follow principles. But what is valuable about this movement? What is valuable about this principled movement? Movement for sustaining life—this is speaking shallowly. Movement for defending the nation—this is speaking grandly. Neither is the fundamental meaning. Movement is, in essence, for nurturing our lives and pleasing our hearts. Master Zhu upheld reverence; Master Lu upheld stillness. Stillness is stillness. Reverence is not movement; it is also stillness. Laozi said, "Non-action is supreme." The Buddhists seek quiet cessation. The method of quiet sitting is honored by followers of both Zhu and Lu. Recently, there has been a certain Yinshizi who speaks of quiet-sitting techniques, boasting of their miraculousness and disparaging exercisers as damaging their own bodies. This may be one path, but I dare not emulate it. In my humble, clumsy view, heaven and earth are nothing but movement.

The movement that belongs to humans and can be spoken of with rules is physical education, as discussed before. The effect of physical education is strengthening sinews and bones. I once heard that the human organs, frame, muscles, and tissues are fixed by a certain age and can no longer change—that generally after twenty-five, they remain unalterable for life. Now I know this is not so. The human body changes daily. The function of metabolism operates ceaselessly among all tissues and organs. Eyes that are unclear can become clear; ears that are deaf can become sharp. Even those in their sixties or seventies can still achieve the effect of altering their organs and frame. There are things that inevitably come to pass. I also heard that the weak can hardly turn strong. Now I know this is also incorrect. Those born strong abuse their strength, failing to abstain from various appetites and desires, gradually damaging their own bodies. They think themselves born with fine physiques, that having this is enough—what need is there for training? Thus, the strongest sometimes eventually turn into the weakest. As for the weak, they constantly worry about their physical imperfections and fear their lives will be short. Cautious and self-disciplined, on the negative side, they strictly abstain from appetites and desires, not daring to incur any loss; on the positive side, they diligently train themselves, enhancing what they cannot yet do. Over time, they transform and become strong. Therefore, those born strong need not be pleased with themselves; those born weak need not grieve. I am born weak—perhaps heaven is luring me toward strength, who can know? Renowned physical educators East and West, such as Roosevelt of America, Sundtang of Germany, and Kano of Japan, all began with the weakest bodies and achieved the greatest strength. I also once heard that the spirit and body cannot both be perfect—that those who use their minds are often deficient in body, while those with robust physiques are often lacking in thought. This notion is also erroneous. It refers only to those of weak will and feeble conduct, not a generalization for the noble man. Confucius died at seventy-two; I have not heard that his body was unwell. The Buddha traveled to transmit the dharma and also died at an advanced age. Jesus unfortunately died an unjust death. As for Muhammad, holding scripture in his left hand and a sharp sword in his right, he subdued the entire age. These were all sages of old and the greatest of thinkers. Today, Mr. Wu Zhiyong is over seventy and claims he can live past one hundred; he too is a man who uses his mind. Wang Xiangqi died past seventy, yet was healthy and vigorous. How would those who hold such a doctrine explain this? In sum, diligent physical education strengthens sinews and bones. When sinews and bones are strong, physical constitution can change, the weak can turn strong, and mind and body can both be perfected. This depends not on heaven's mandate but entirely on human effort.

Not only does it strengthen sinews and bones, but it also enhances knowledge. Recently someone said: "Civilize the spirit; barbarize the body." This statement is correct. To civilize the spirit, first barbarize the body. If the body is barbarized, the civilized spirit will follow. Knowledge is the matter of recognizing the things of the world and judging their principles. In this there is reliance on the body: direct perception relies on ears and eyes, reflection relies on the brain. Ears, eyes, and brain are called the body. When the body is complete, the matter of knowledge is complete. Thus it can be said that knowledge is indirectly obtained through physical education. In the hundred branches of modern learning, whether in school or through self-study, one must always possess the strength to bear the task. Those with strength to bear the task are physically strong; those unable to bear it are weak. As strength and weakness differentiate, the domains they can bear differ as well.

Not only does it enhance knowledge, but it also regulates emotions. Emotions hold immense power over people. The ancients controlled them with reason; hence the sayings: "Is the master ever alert?" and "Use reason to govern the mind." Yet reason issues from the mind, and the mind resides in the body. I often observe that weak and frail individuals are frequently enslaved by emotion, powerless to extricate themselves. Those with incomplete senses or missing limbs are often trapped in one-sided passions, and reason is insufficient to rescue them. Therefore, when the body is sound, emotions are correct—this can be called an immutable principle. By way of example: when we encounter some unpleasant matter and are stimulated by it, our minds and spirits are shaken and hard to restrain. If we then engage in rigorous, urgent exercise, we can immediately purge the stale notions and restore clarity to the brain. The effect can be achieved in a moment.

Not only does it regulate emotions, but it also strengthens the will. The great effect of physical education lies especially here. The chief aim of physical education is martial valor. The attributes of martial valor—fierceness, fearlessness, daring, endurance—are all matters of the will. Take examples to illustrate: cold-water baths suffice to train fierceness and fearlessness, and also train daring. All kinds of exercise, sustained without change, have the benefit of training endurance. Long-distance races are especially notable for training endurance. "Strength to uproot mountains, spirit to overshadow the age"—that is fierceness. "Without defeating Loulan, I swear not to return"—that is fearlessness. Turning family into country—that is daring. Eight years abroad, passing one's gate three times without entering—that is endurance. In essence, all can be grounded in the small matters of daily physical education. Will is indeed the vanguard of life's undertakings.

Those with delicate limbs are frivolous in bearing; those with lax skin and flesh are weak and dull in mind. Thus does the body influence the psyche. The effects of physical education extend to strengthening sinews and bones, thereby enhancing knowledge, thereby regulating emotions, and thereby strengthening the will. Sinews and bones are our bodies; knowledge, emotions, and will are our minds. When both body and mind are at ease, this is called complete well-being. Therefore, physical education is nothing other than nurturing our lives and pleasing our hearts.

**Fifth: Reasons for Disliking Exercise**

Exercise is the most important aspect of physical education. Many students today are not fond of exercise, for which there are generally four reasons. First, they lack self-awareness. Before any matter is expressed in action, one must first be moved by a fondness for doing it, and it is especially necessary to first possess the wisdom to understand it clearly, thoroughly, and in detail, knowing why it is so. To know clearly, thoroughly, and in detail why it is so—this is self-awareness. Most people do not understand what relationship exercise has to themselves; or if they grasp it in broad outline, it has not reached a degree of intimate and rigorous understanding. There is nothing to awaken their wisdom, and thus nothing to stir their emotions. Those who can study various sciences tirelessly and without weariness do so because the relevance to themselves is keenly felt: if they do not do it today, they will have no means of earning a living in the future. But with exercise, there is no such self-awareness. Half the blame for this lies in one’s own inability to deeply reflect, while the other half also lies in teachers not knowing how to enlighten students. Second, ingrained habits are hard to change. Our country has historically valued literary pursuits and felt ashamed of the short coat [of the soldier]; there is a common saying that good men do not become soldiers. Even though people understand the principle that exercise ought to be practiced and the effect by which various nations have strengthened themselves through exercise, the power of old concepts is still strong. As for the new concept of exercise, it is probably still in the stage where acceptance and rejection are equally mixed. Therefore, it is no wonder that they are not fond of exercise. Third, advocacy is insufficient. This, too, has two aspects. On the one hand, those now called educators mostly do not understand physical education. Not understanding it themselves, they merely hear its name and then uncritically follow along with physical education. Because they promote it without sincerity, they practice it without proper method, thus diminishing students’ will to study it. When a profligate speaks of self-reliance, or a drunkard speaks of moderation in drink, certainly no one believes them. On the other hand, those who teach gymnastics mostly lack learning and knowledge; their language is vulgar and coarse, making listeners cover their ears. What they know is only this one skill, and it may not even be mastered. What they show day after day is just these mechanical movements. A matter that has mere form but no concentrated spirit infused into it cannot survive even a single day—and yet, the gymnastics of today is truly like this. Fourth, students regard exercise as shameful. From what I have observed, this is indeed the great reason for not exercising. The appearance of someone with robes neat and trim, who walks and moves gracefully, looking about calmly and unhurriedly—this is deemed a beautiful demeanor and is what society esteems. Suddenly to extend arms, expose legs, stretch limbs, and bend the body—what is this doing? Is it not greatly strange? Therefore, there are those who deeply know that the body must be exercised, and even earnestly desire to practice it, yet ultimately cannot; there are those who can exercise when in a group moving and stopping together, but cannot do so when acting alone; there are those who can exercise when living alone in a private room, but cannot do so in a crowd. To sum it up in one phrase: it is entirely due to the single thought of bashfulness. These four are all reasons for not being fond of exercise. The first and the fourth belong to the subjective; correcting them lies with oneself. The second and the third belong to the objective; correcting them lies with others. The gentleman seeks within himself; as for what lies with others, he can simply let it be.

Sixth: The Methods of Exercise Should Be Valued for Being Few

I lament my own physical weakness and therefore wish to study methods of preserving health. Though the ancients have spoken of this quite a bit, and modern schools have gymnastics while bookshops have manuals, if I let my mind wander, seeking broadly, in the end it is hard to gain benefit. This is because this matter does not emphasize talk and theory but emphasizes actual practice. If one can practice, obtaining one principle or half a method is sufficient. Zeng Wenzheng practiced the method of washing his feet before bed and walking a thousand steps after meals, and benefited greatly from it. There was an old man, eighty years old, who was still healthy and vigorous. When asked about it, he said, "I simply do not eat to repletion." The gymnastics of today present a multitude of methods, so many that even listing them all by changing servants [in shifts] would exhaust them—how could they stop at just several tens or a hundred kinds? A bird nesting in a forest rests on just one branch; a rat drinking from a river drinks only until its belly is full. We humans have only this one body, only these organs, bones, viscera, and channels. Even if the methods number a hundred, they are essentially aimed at nothing more than making the blood and vital energy circulate. The method that achieves the effect is one. The effect of one method is the same—the effect of a hundred methods is also the same. Then the remaining ninety-nine methods can be discarded. The eye cannot see clearly when looking at two things at once; the ear cannot hear clearly when listening to two things at once. To temper the sinews and bones but use a hundred different methods is to disturb them. If one wishes them to be effective, it is unlikely to see them prove effective. Now, meeting the requirements of various applications is different from tempering one’s own body. The swinging bridge is suitable for adapting to seafaring, holding a pole is suitable for crossing heights, games are appropriate for primary school, and military drill is appropriate for middle school and above—these are matters of meeting the requirements of various applications. Moving the muscles and bones to make the blood and vital energy circulate—this is a matter of tempering one’s own body. For meeting the requirements of various applications, the methods should be many; for tempering one’s own body, the methods should be few. Modern students mostly misunderstand this idea, and their errors are therefore twofold. On the one hand, those fond of exercise regard quantity as good, almost wishing that a single person’s body could incorporate a hundred different forms, even to the point of having none that actually benefit the body. On the other hand, those not fond of exercise, seeing that others possess many skills while they themselves know few, then completely abandon exercise and do not practice it. That which should be many is not necessarily good; if one strives for breadth but neglects depth, what is there to esteem? That which is few is not necessarily bad. Even if it is merely the bending and stretching of one hand or one foot, if practiced constantly, it also brings benefit. Only when this is understood can physical education begin to show progress.

Seventh: Points to Note Regarding Exercise

In all matters, one should have perseverance; the same applies to exercise. Suppose there are two people. In their approach to exercise, one does it on and off, the other persists without slackening to the end; then there will surely be a difference in the effectiveness or lack thereof. In exercising with perseverance, first, it can generate interest. Everything that is still cannot move itself; there must be something that moves it. Nothing surpasses interest in its power to move. In all sciences, it is appropriate to arouse interest from many sides, and this is especially so for exercise. When a person remains still, it is very comfortable; when one starts moving, it is very strenuous. People always prefer comfort and dislike exertion. If there is nothing to urge them on, it will not be enough to shift their disposition or change their feelings of like and dislike. This interest arises from exercising daily without interruption. It is best to do two sessions of exercise just after rising and just before sleeping. Being fully unclothed is best; next best is wearing thin clothing. Wearing too much is a great hindrance. Make it a daily routine so that the concept of this exercise is continuous and uninterrupted: today's exercise carries on from yesterday's exercise and in turn arouses tomorrow's exercise. Each session need not be long; thirty minutes is sufficient. In this way, a kind of interest will naturally arise. Second, it can produce happiness. After exercising for a long time, the results become markedly evident, and a sense of one’s own value arises. If one uses this approach in learning, one will be competent and happy; if one uses it in cultivating virtue, one will make daily progress and achieve success. The boundless happiness in the heart is also obtained through perseverance. Happiness and interest are distinct. Interest is the beginning of exercise; happiness is the end of exercise. Interest arises during the process; happiness arises from the result. The two are different.

Even with perseverance, if one does not apply one's mind, effectiveness will be hard to achieve. Reading while riding past a garden on horseback—even if one does so every day, it is as if one had not read at all. If one's mind is on the swan that is crying out, even if one studies alongside others, one will not match them. Therefore, in exercise, there is the principle of concentrating one's full strength. When exercising, the mind is on the exercise; all idle thoughts and distractions are entirely swept away. Let the mind attend to how the blood and vital energy circulate, how the muscles contract and relax, how the joints rotate back and forth, how the breath goes out and in. And in performing the movements according to rhythm, every bending and stretching, advancing and retreating, is carried out solidly and tangibly, step by step. Master Zhu, in discussing concentration on one thing without straying, said that when eating, think of eating; when dressing, think of dressing. Concentrating one's full strength during the time of exercise should be just like this.

Cultured, gentle, and compliant—that is the bearing of a gentleman. Nevertheless, this is not the language to apply to exercise. In exercise, one should be fierce and clumsy. As in cavalry charges where spears clash and guns sound, with ten charges and ten breakthroughs, groans shaking mountains and peaks, shouts and bellows altering wind and clouds; possessing the strength to pull up Mount Xiang, and the boldness that pierced Yang Youji's ritual target—this spirit probably resides in being fierce and clumsy, and has nothing to do with matters of delicate cleverness. The aggressiveness in exercise should be fierce; with fierceness, one's vital energy and strength are robust, sinews and bones are tough. The methods of exercise should be clumsy; with clumsiness, one's natural disposition is solid and steady, and practice becomes easy. These two points are especially important for people just beginning to exercise.

There are three main points to note in exercise: perseverance, first; concentrating full strength, second; being fierce and clumsy, third. There are still many other points to note; I have cited the essential ones as above.

Eighth: Deliberations on One Attainment in Exercise

Having roughly dabbled in various types of exercise, I found that they are all externally imposed and do not correspond to what one has gained through one's own heart and mind. I therefore distilled the strong points of various exercises and created a kind of exercise for myself. The benefits obtained from this exercise are quite considerable. It is divided into six sections: the hand section, the foot section, the trunk section, the head section, the striking exercise section, and the harmonizing exercise section. Within each section, there are movements; there are twenty-seven movements in total. Because it consists of six sections, I name it "The Six-Section Exercise." It is described below; gentlemen of the world, I hope you will kindly correct it.

I. Hand Exercise, seated posture.

1. Clench fists, bend and stretch forward; left and right alternating; three times. "Left and right alternating" means when the left moves, the right rests; when the right moves, the left rests; they alternate with each other.

2. Clench fists, bend elbows, make a semi-circular motion forward-sideward-backward; left and right alternating; three times.

3. Clench fists, bend and stretch toward the front and downward; right and left together; three times. "Left and right together" means they move together without alternating.

4. Hands facing upward, grasp outward; left and right alternating; three times.

5. Hands facing downward, grasp outward; left and right alternating; three times.

6. Extend fingers, bend elbows, thrust forward; left and right alternating; three times.

II. Foot Exercise, seated posture.

1. Clenched fists hanging down at the sides; one foot stays at the original position and bends forward, the other stretches diagonally backward; left and right alternating; three times.

2. Clenched fists level in front; one foot stretches sideways, the other bends forward; the stretching foot may change position; for the bending foot, only the toes stand, the buttocks and heel touching each other; left and right alternating; three times.

3. Clenched fists hanging down at the sides; one foot supports, the other lifts; left and right alternating; three times.

4. Clenched fists hanging down at the sides; one foot supports, the other kicks forward; left and right alternating; three times.

5. Clenched fists hanging down at the sides; one foot bends forward, the other stretches backward, the bending foot remains at the original position, the stretching foot changes position, the two feet are roughly in a straight line; left and right alternating; three times.

6. Unclench fists; the whole body squats down and stands up together; when squatting, the buttocks and heels slightly touch; three times.

III. Trunk Exercise, standing posture.

1. Bend the body forward and backward; three times. Hands clenched in fists, pointing downward.

2. One hand stretches upward, the other hangs downward, stretching and expanding the left and right chest ribs; once each for left and right.

3. One hand hangs down at the side, the other hangs diagonally forward, stretching and expanding the left and right back ribs; once each for left and right.

4. Feet in a T-stance; hands swing horizontally left and right, twisting the waist and flanks; once each for left and right.

IV. Head Exercise, seated posture.

1. Bend the head forward and backward; three times.

2. Turn the head left and right; three times.

3. Use hands to massage and rub: the forehead, the cheeks, the nose, the lips, the throat, the ears, the back of the neck.

4. Free exercise. The head’s general position does not move; use intention to make the skin and the lower jaw move; five times.

V. Striking Exercise, indefinite posture. The striking exercise uses the fists to strike all parts of the body, making the blood rush and infuse the area, and making the muscles solid—this is the main goal of this exercise.

1. Hands. The right hand strikes the left hand, the left hand strikes the right hand.

a. Forearm: upper side, lower side, left side, right side.

b. Upper arm: upper side, lower side, left side, right side.

2. Shoulders.

3. Chest.

4. Flanks.

5. Back.

6. Abdomen.

7. Buttocks.

8. Legs: upper leg, lower leg.

VI. Harmonizing Exercise, indefinite posture.

1. Dance; over ten times.

2. Deep breathing; three times.

○ New Youth, Volume 3, Number 2, April 1, 1917

☆ Long Live the Thought of Mao Zedong, February 1967

☆ Selected Materials, 1967

Notes:

The text in bold here was marked with emphasis dots in the original New Youth publication, but no such indication is given in Mao’s Collected Works. All bold text appearing below follows this same pattern.—Editor’s note

In the original New Youth text, the character here appearing as "致" (effect) is "政" (politics/governance).—Editor’s note

The original text in Mao’s Collected Works here has "[耶]"; corrected according to the original text published in New Youth.—Editor’s note

The original text in Mao’s Collected Works here has "[讵]"; corrected according to the original text published in New Youth.—Editor’s note

Here, "[动]" (exercise) appears in the original New Youth text as "运".—Editor’s note