The ideogram ‘無’ (Wu2) is found on the Bronze Inscriptions written like this:
Dear Alex The ideogram ‘無’ (Wu2) is found on the Bronze Inscriptions written like this: This is said to represent a person with a) ‘long-sleeves’, or b) ‘something held in the hands.’ This is an ancient symbol referring to someone ‘dancing’ - which was developed into this ideogram ‘𣞤’. Later, this concept settled into this ideogram ‘無‘ which was best thought to represent all the required meanings. This is constructed using a ‘person’ (人 - ren2), together with the particle representing the number ‘twenty’ (廿 - nian4) - which is thought to be a contraction of the more familiar ‘二十’ (Er Shi) - or ‘two times ten’. Added to this is the particle meaning ‘fire’ (火 - huo3). This looks like ‘twenty people fight a fire and put it out.’ In other words, through appropriate effort – the ‘fire’ ceases, or a ‘fire’ is ‘extinguished.’ In the old days, however, it appears that this ideogram originally referred to ‘not dancing’ or to ‘a dance-like movement that has stopped’. The connection could be that a person putting-out a fire ‘dances around’ - with suitable fire-fighting objects held in his or her hands – until the problem is ‘removed.’ This interpretation is more likely than the alternative image involving a ‘dancer who has ceased to move’ and who is ‘standing still like statue.’ The situation is ‘resolved’ when the fire is extinguished – whereas a dancer ‘who is yet to finish’ the performance resolves nothing! Whatever the case, bringing a problem to a definite conclusion is the meaning of ‘無’ (Wu2). Within everyday Chinese language usage, this ideogram is routinely used to mean ‘no’. The ideogram ‘爲’ (wei2) is a variant form of ‘為’. This is an ancient concept that dates back to the Oracle Bones Inscriptions that denote ‘action’, ‘governance’, ‘administration’ and ‘guidance’ in the world. This is why ‘爲’ (wei2) represents a ‘definite course of action that is to be taken as a physical inevitability.’ The left-hand particle is ‘戈’ (ge2) and denotes a Chinese halberd weapon or dagger-axe affixed to a long-pole. A central particle is ‘大’ (da4) which means ‘great’ or that ‘bigger than the average human with arms and legs stretched-out.’ The ideogram of ‘弓’ (gong1) is also present which can refer to the weapon of a ‘bow’ (or an ‘elephant’s truck’). Next, we find the particle for ‘fire’ (火 - huo3). All this symbolism is taken to mean that a ‘person holding a halberd’ - ‘戈’ (ge2) - ‘guides an elephant’ [大’ (da4) plus ‘弓’ (gong1) denotes the ‘elephant’ as in that ‘large’ animal which possesses a ‘trunk’] through a ‘fire’ or ‘burning’ [‘fire’ (火 - huo3)] area - to safety. This means, therefore, that Wu Wei (無爲) - although literally meaning ‘non-action’, or ‘no activity’, etc – probably does refer to physical ‘inactivity’ as in ‘doing nothing’ when decisive action is required in the world of dust. Taijiquan, for instance, is a martial art premised upon ‘Wu Wei’ and yet is comprised of ample physical movement. The mind, of course, is ‘still’ even if the body is ‘moving’ or at ‘rest’. Within Daoist terminology, however, ‘pure’ mind is also considered a ‘peaceful’ or ‘still’ mind and is represented by the ideogram ‘清’ (qing1). The left-hand particle is ‘氵’ which is a contraction of ‘水’ (shui3) which refers to ‘water’ - whilst the right-hand particle is comprised of ‘青‘ (qing1). This right-hand particle is constructed from the particle ‘生’ (sheng1) which denotes a ‘plant growing out of the ground’ - and the particle ‘丹’ (dan1) [Cinnabar] which refers to dyeing material a blue-green colour. Interestingly, ‘清’ (qing1) refers to a calm state of mind which is ‘still’ like a pristine body of water which ‘clearly’ reflects the ‘blue-sky’ and the ‘green-mountains.’ This state is brought about by cultivating the ‘丹田’ (Dan Tian) - which is hinted at with the presence of ‘丹’ (dan1). Another term routinely found within Daoist texts is that of ‘靜’ (jing4) which denotes ‘silence’, ‘stillness’, ‘devoid of noise’ and ‘motionless’, etc. The left-hand particle is ‘青’ (qing1) - see above (although probably now designated ‘jing1’ for phonetic purposes) – whilst the right-hand particle is ‘爭‘ (zheng4) and refers to ‘striving’, ‘hard-work’ and the ability ‘to fight’ for what one requires or believes in. This particle is actually written as ‘two hands working a plough.’ The two Daoist terms referring to ‘stilling the mind’ - ‘清’ (qing1) and ‘靜’ (jing4) - are united together by both containing the particle ‘青‘ (qing1). This particle is constructed using ‘生’ (sheng1) which denotes a ‘plant growing out of the ground’ - and ‘丹’ (dan1) [Cinnabar] which refers to dyeing material a blue-green colour. Within Daoist terminology, however, 丹’ (dan1) refers to the three energy-transformation centres which exist throughout the body – the lowest two-inches below the navel, the middle at the solar plexus and the upper in the forehead between the eyes.
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Dear Alesso Remember, training depends upon circumstance and need. Master Zhao Ming Wang often addresses men (and women) who are around forty to fifty-years of age. This is the middle-age period of life when many different ailments and medical problems arise. To ‘purge’ the system of this lack of positive (yang) qi a training period of one hundred days of strict vegetarian diet and celibacy is required. At the end of this training – the practitioner – within a balanced reason, can revert back to ordinary life. As you have read, ‘inspiring’ sexual jing – but not expending sexual jing – is definitely a traditional method. Sometimes, couples participate within Qianfeng training and ‘inspire’ one another’s sexual jing whilst stopping just short of ‘emitting’ this precious and valuable substance. Now, preserving sexual jing is thought to ‘boost’ the entire living organism – but if your jing-levels are functioning within acceptable parameters and there is no general health deficiencies – then when engaging within sexual union with your partner – you can ‘absorb’ their sexual energy as the absorb yours. Unlike within certain theistic religions, sexuality is not a problem. It is not evil or to be ignored. Abstaining for a while is a medical prescription – rather like ‘not walking’ on a broken foot whilst it heals! Besides, what I am explaining is the fundamental or basic practices that are very important and of more general use. Master Zhao Ming Wang tends to give each student a ‘tune-up’ involving pressure-point treatments designed to boost internal energy flow and restore balance throughout the mind and body. This is the general ‘entry’ gate, but there are other pathways. Zhao Bichen initiated my grand-teacher – Charles Luk (1898-1978) into a more ‘fluid’ interpretation of Qianfeng. When I was introduced to Master Zhao Ming Wang a few years ago – I was unsure about the situation as we did not discuss our Daoist lineage in public – it existed just behind the more public Ch’an Buddhist lineage (passed on by Master Xu Yun 1840-1959). This is because my teacher – Richard Hunn (1949-2006) - taught me Ch’an first, Daoism second. Therefore, our Qianfeng predates Master Zhao Ming Wang – but out of respect I fully recognise his status as the Head of the Zhao Family Lineage in the world today, and assist him wherever I can. This is a debt of honour and respect on my part. Most people who traverse this path are only interested in gathering a list of ingredients – but not in using the ingredients properly. Their respect is superficial and passing. This is okay as it is their free-will and destiny in operation. Whatever they express is exactly the world they create for themselves that they have to live within! As universal energy belongs to everyone equally – a certain compassionate ‘indifference’ guides the pen. Individuals do as they do. If, for a time, we can ‘over-lap’ our approaches to life – then a divine interaction will occur. The Daoist manuals are important but only define the way – or the ‘manner’ of the journey. There are levels within levels!
Dear Alesso Daoist self-cultivation can seem very complex. This is because, as an ancient science, it possesses many and varied strands of knowledge. A Master matches the developmental processes to the needs of the individuals concerned. This comes from the old method of one Master choosing one Disciple per generation. Master Zhao Bichen (1860-1942), however, broke with this tradition as he felt it did not allow for helping enough people per time period. This is why he threw open the gates of the Qianfeng School for all beings! This means that there are certain ‘set’ practices that everyone can apply, learn from and benefit through. For instance, everyone who enters the Qianfeng School must ‘still’ their mind. If the mind is not authentically ‘stilled’ - nothing else matters as it will not work. Stilling the mind is a pure Daoist achievement of cultivating ‘神’ (shen2). This cannot be ignored on the path of genuine ‘neidan’ (內丹). Although Master Zhao Ming Wang does insist on ‘face-to-face' meetings due to the high-status he occupies – he also understands that there are many elements of Qianfeng Daoism that can be attempted ‘here and now’ - regardless of current location and connection with other Qianfeng Masters and Disciples. What is ‘神’ (shen2)? Part of traditional Chinese studies involves the analysis of the ideograms used to convey key concepts. ‘神’ (shen2) is comprised of the left-hand particle ‘礻’ - which is a contracted form of ‘示’ (shi4). ‘示’ (shi4) refers to an ‘altar’ - literally ‘𥘅’ a firm table-top supported by ‘stout’ legs (the latter expression is from the beautiful Han Dynasty ‘Small Seal Script’). An ‘altar’ is a physical and psychological doorway into the ‘unseen’ spiritual realm. The ‘altar’ is the point in material time and space where the physical realm intersects with the spiritual realm. As such, it is a point of great interactional and transformational energy. The right-hand particle is the ancient ‘申’ (shen1). This is a ‘piercing’ concept which refers to the natural (and ‘shocking’) phenomenon of ‘thunder’ and ‘lightning’! It probably developed through ‘工’ the sound of thunder, or ‘弓’ (like a ‘bow’) as the shape of lightning and ‘口’ (like ‘talking’) representing the sound of thunder. This ideogram dates from the Oracle Bone Inscriptions – the dawn of Chinese writing. Taken together - ‘神’ (shen2) - refers to a) a special place of matter-spirit interaction, and b) a set of practices developed to initiate, understand, control, build and fully comprehend this interaction. It is thought that thunder and lightning represent the most direct and devastating expressing of divine power as stored in the sky! It is both visually and audibly ‘shocking’ to experience – and even the Classic of Change talks of ‘shock’ experienced for a thousand miles! What does ‘shock’ do? It changes things. Just as thunder and lightning demote a change in the weather – the development of ‘神’ (shen2) on the inner plain refers to the conscious ability to fully absorb and perfectly ‘reflect’ all changes in the mind, body and environment without being unduly ‘disturbed’. ‘神’ (shen2) is the development of an expansive and ‘empty’ conscious awareness that is boundless and accommodates all things without contradiction or restriction. ‘神’ (shen2) is developed through integrating qi (气, or 氣) accumulated through breathing, good food, good drink and timely exercise – with jing (精) or ‘essential nature’ which is gathered through sexual continence of strict celibacy, etc. Jing accumulated in the genital area is ‘mixed’ with qi and ‘circulated’. This transforms ‘气’ into ‘炁’ - or ‘Vital Force’- an older ideogram for ‘qi’ which is often associated with the Indian ‘Prana’. When this elixir of qi and jing is circulated through the brain-area – then ‘神’ (shen2) is developed. This first manifests with the ‘stilling’ of the mind – to be followed by an ‘expansion’ of the conscious awareness that is all-embracing and which encompasses all things.
Realism, as surprising as it may sound, is an important part of Daoist theory. This does not negate or deny the more religious (and mythic) aspects of the Daoist tradition, but it does bring-out the central core of ‘old’ Daoism which, if understood correctly, should interface with the modern foundation of contemporary medical science. ‘New’ Daoism is in fact the ancient traditions of Chinese medical knowledge adjusted for the modern age. Grand Master Zhao Bichen (1860-1942) learned from at least thirty-six different lineage-holders of the traditional Daoist systems. This knowledge and wisdom coalesced in his mind and body and what emerged was the modern Qianfeng School of Daoist self-cultivation! Zhao Bichen was fascinated by the Western science of anatomy and physiology. This is why, when he wrote his initial manual describing this integrated school, he insisted in combining the traditional Chinese terms with their modern (Western) counter-parts! All the components of the Qianfeng School were in-place by the early to mid-1930s. As a younger ‘Great Master’, Zhao Bichen was well-known (even at the time) as being one of the most effective self-defence teachers of his era – and this led to him quite often being hired as a professional bodyguard to the social elite and the politicians of the day. Indeed, despite being acknowledged today as a Great Daoist Master – Zhao Bichen is also historically recorded as a very proficient martial artist who took on challenges without hesitation, and defeated (or ‘equalled’) some of the greatest names in the martial arts world of the 19th and 20th centuries! Although many biographies of Zhao Bichen focus (quite rightly) upon his ability to understand and teach ‘neidan’ (in all its aspects), it is also true that his martial arts knowledge was second to none. Westerner practitioners must understand that the practice of martial arts movements is very ancient within Chinese culture (and psychology), and is intrinsically linked with the earliest expressions of Chinese medical knowledge. The Form (形’ - Xing) associated with the essence of Chinese martial arts, is mentioned in the ‘Yellow Emperor’s Internal Medicine Classic’ (黃帝內經 - Huang Di Nei Jing). The association is the link between the ‘shapes’ the skeletal (and muscular) body assumes during the day, and the beneficial effects such postures have upon the strengthening (and function) of the internal organs. Although written around two-thousands years ago, the concepts included are far older and probably formed an even earlier strata of proto-medical knowledge within early Chinese civilisation. The Neijing states that by effectively moving the bones and muscles that comprise the outer layers of the physical-body, the inner-organs are massaged, manipulated and gently pulsated through the rhythm of the movements. The torso, head, two-arms and two-legs continuously ‘interact’ so that the blood flow (qi) is stimulated and strengthened up and down and throughout the body, with each energy channel flowing directly through the centre of each inner organ. This equates either directly with actual enriched or cleansing blood flow, and/or the figurative flow of ‘qi’ (as ‘vital force’) - which is viewed as bio-electrical energy integrated with psychological awareness and conventional blood flow. In other words, the ancient Chinese medical experts fully understood that there was a correlation between the physical shapes the body assumes during the day, and the health of the inner body. It is a general assumption that from this observation (integrated with the yin-yang [陰陽] ideology, as well as the Eight Trigram [八卦 - Ba Gua] and Five Phases [五行 - Wu Xing] schema), formed the foundation (of the psychological and physical) conception of traditional Chinese martial arts practice. This suggests that the ‘Forms’ that convey the essence of each martial style have their roots not in an out-of-date system of feudal Chinese thought – but are rather deliberately predicated upon the sound (and ‘eternal’) principles of Chinese medicine! The ‘shapes’ the mind and body assume throughout the day either help (or ‘hinder’) the flow of blood and ‘qi’. This links-in perfectly with lifestyle choices – as bad postures (and the associated habits of ‘poor’ lifestyle choices) lead to deficient blood and qi flow. Although the activity of the mind must be ‘stilled’ - this is not the case for blood and qi circulation – which must not only keep flowing effectively during periods of seated meditation and active martial arts practice. The blood and ‘qi’ flow must be strengthened and enhanced so that psychological awareness is brought to bear as the eight foundational qi-flow channels are a) fully ‘opened’, and b) the qi-energy is perceived as flowing strongly through (and around) the inner organs). Opening these eight foundational qi-energy channels allows the qi-flow to circulate (and ‘pulsate’) throughout the entire body equally and evenly. This ensures an enriched qi-flow to all the extremities and back which is linked to an enhanced psychological awareness. In-turn, this allows the dedicated Daoist practitioner to ‘circulate’ and strengthen the ‘jing’ (精), or ‘essential nature’ element of the vital force – which builds the insightful nature of the mind and assists to the expansion of consciousness and the perception of the emptiness that underlies and yet includes all things! Needless to say, without a sound foundation in the medical principles of the ‘Neijing’, none of this Daoist self-cultivation can be achieved! Such is the importance of ‘Form’ practice within traditional Chinese martial arts. Experienced Qianfeng practitioners will be familiar with the collective name for all these attributes within Daoist self-cultivation – which is ‘Essential Life Mind-Body Self-Cultivation' (性命双修 - Xing Ming Shuang Xiu)
Dear Friend
There may well be other Daoist lineages being practiced outside of China – but Master Zhao’s Qianfeng lineage is rare. Indeed, Master Zhao has only acknowledged the lineage from his grandfather (Zhao Bichen 1860-1942) who taught my grand-teacher Charles Luk (1898-1978) in the West. That means at the moment - I am the only recognised gateway for this lineage in the West. This is not because I am good at it or even talented in any way – it is just that I am ‘here’ and was taught by Richard Hunn (1949-2006) - the head-disciple of Charles Luk. Master Zhao spent some months in conversation with me and then surprised me with recognising my lineage – for which I am very grateful. This is unusual, as I am not a formal disciple of Master Zhao Ming Wang. I suppose I must go to house one day and serve him tea and get this ceremony out of the way. He keeps asking me to go. This means you are stuck with me. Women los their essential energy (jing and qi) through the vagina and the nipples of the breasts. This suggests that the jing (essential nature) and qi (vital force) leave the body through menstruation, sexual arousal and sexual activity. This activity (in both men and women) is referred to as a ‘leakage’ of the essentials energies that preserve health and prolongs life-spans. Eating meat diminishes essential energy, whilst eating a vegetarian diet (of various kinds). Within Chinese culture this is far easier than in the West, as bowls of rice and boiled or fried vegetables are plentiful – as you know. There is also the moral imperative of not taking any form of life. Drinking green tea and/or plenty of water keeps the body well-hydrated. All this is a matter of behavioural modification and change of habit. As for the mind – one sits in meditation and directs the breath from the tip of the coccyx up to the top of the head with the inward breath – and then the breath travels down the centre of the face, the centre of torso and down into and around the groin and through anus-area and back to the coccyx – where the cycle begins again. Each session should involve 360 full cycles (usually in the morning). As you breath-in, you become aware of energy moving back into the body through the vagina and into the energy channel in the spine (where it is directed up to the top of head). Simultaneously, you become aware of energy returning into the body from the breast and nipple area – where it is integrated into the energy channel of the spine and directed up to the top of head. As the vagina is anatomically situated lower than the breasts – the energy enters the spinal area slightly lower than that from the breast area. All of this is practiced with the intention of ‘stilling’ the mind and clarifying the spiritual vision. Dear D
Much of Chinese Daoist Qigong (Yoga) is performed in the seated meditation or static standing position and rarely involves the mindful loosening of the ligaments and tendons of the limbs and torso, etc. All-round tension is released from the body as an act of will (as if loosening an arrow from a bow), and unfolds as a remedial-wave spreading through the body (from the inside-out - and the bottom to top, etc). Furthermore, in the advanced states, this 'wave' generated by a pure will free of greed, hatred and delusion - continues out into the environment through (and beyond) the barrier of the skin. Obviously, this expanded awareness tends to correspond with the developed consciousness of the enlightened mind which possesses the ability to 'penetrate' the body and the material environment. As regards 'moving' Qigong - this is catered for within traditional Chinese culture through martial arts practice usually involving Taijiquan, Bagua or Xingyi, etc, or a myriad of other Chinese martial systems as of yet unknown in the West. This practice also includes an array of weaponry including the Taiji Long-Sword (these weapons are used as an extra 'weight' to strengthen the bones, and as a non-living material object through which 'awareness' (sheen), 'qi flow' and 'essential nature' (jing) can be projected). The various postures of limb-extension are achieved not through stretching before-hand, but rather by the ability to 'instantly' relax the ligaments and tendons as an act of will. Wu Liu Firm Foundation http://qianfengdaoismuk.weebly.com/wu-liu-school-ndash-building-the-foundation.html There is also the book entitled 'The Secrets of Chinese Meditation' by Charles Luk which gives a tremendous amount of important meditative instruction - including a section upon Daoist self-cultivation. As far as my teacher advised, the mind must be ‘stilled’ stabilised and expanded before any Daoist self-cultivation is attempted. This is the Qianfeng Lineage as I have experienced it. One’s physical life must be purified through discipline and vegetarianism. One’s mind must have greed, hatred and delusion uprooted. As the Qianfeng Lineage is intimately integrated with Chinese Ch’an Buddhism, it is the Hua Tou method which is used to work directly on the structure of the mind. The jing and qi travel up the Governing Vessel, which travels from an inch in-front of the anus but behind the scrotum, up the spine and around the top of the head, culminating in the upper palate of the mouth. The tongue touches the palate and connects the rising Governing Vessel to the descending Conception Vessel which starts in the tongue and travels down the front of the body. This travels through the genital area and links with the Governing Vessel near the anus. This is one complete cycle of inner energy cultivation. As the inner energy travels up the Governing Vessel (to the top of the head) the question ‘Who?’ is asked. As the inner energy travels down the Conception Vessel, the question ‘is hearing?’ is used. The full Hua Tou is ‘Who is hearing?’ and the body is split into two even halves – even though the Governing Vessel travels further than the top of the head. All sensation is returned to its non-perceptual essence until the non-perceptual essence is fully comprehended, understood and realised.
Although I can sit with cross-legs and circulate the jing and qi (through the shen) in cycles of 360 repetitions, I find that in the transcendent stage, the parameters of this practice dissolve, disappear and are not required. The enhanced awareness itself penetrates (and opens) all the energy channel within and around the body, whilst linking the inner body to the outer environment through energy flow and psychological awareness. When this state is accessed, I am sat in the cross-legged meditation position with the hands in the usual positions required for Qianfeng practice. I can perform the usual circulation in the traditional manner, but at this time in my life this seems to be far too limited in scope. After years of practice, the practice has given way to a new ability and new perspective. I can feel the blood and energy channels ‘open’ and ‘unify’ fully – or more specifically - I become ever more aware of the ‘open’ and ‘unified’ reality of my inner-outer manifestation. My ‘intention’ (意- Yi) clears, expands, liberates, strengthens and generates contentment, boundless love and a gentle wisdom. This is an insight into how I personally practice with a similar if not identical reality unfolding when I move through my martial arts forms (although I am drawn ever more to ‘stillness’ and ‘awareness’).
Are Daoists believing in things that are not there? I am a realist who believes in science and the primacy of matter, whilst fully acknowledging the importance of consciousness. My view is that Daoism is a science but one which allows the effect of consciousness upon matter. I am not talking about any notion of idealism, or suggesting that the human mind can effect change in the environment without recourse to intermediate action. (Although ’mind to mind’ or ‘mind to object’ communication may be possible, I do not believe it has been adequately proven at this present time). What I am suggesting is that when the mind interacts with the interior of the body it occupies, there is an entirely different and unique relationship between mind and matter, which is non-existent between the mind and external object (as far as we know), or at least very different. When awareness is correctly directed and focused upon the bodily processes, then jing (精), qi (氣) and shen (神) manifest (as an integration of consciousness and matter). As matters stand, this capacity is not yet able to be measured by modern science, and so therefore remains outside of its scrutiny. Daoism offers a methodology of specific awareness which generates that which is searched for – it is a mind - body co-operation and not a pre-existing and independent material process. Yes, the physical body exists and can be measured to confirm its presence within time and space, but jing, qi and shen are not like this. They are the product of a material body fed through the filter of an all-embracing consciousness awareness. If this is the case, then what is the point of Daoism? Why not just forget about it and consign it to the dustbin of history? The reason is that when the mind and body interact in this manner, strength is built, health is made more robust, and life is extended. All this is achieved without recourse to modern pharmacology.
You must look within with clarity of vision and insight. Without a pristine vision of the inner processes, nothing within Daoist self-cultivation can be achieved. Illness, injury and emotional agitation all lead to obscuration of the inner processes, as does bodily discomfort of any kind. We can adjust our lifestyles and manipulate our environment to reduce this discomfort (particularly in the early days of training), but the fact remains that eventually a certain strength of meditative insight must be developed that penetrates and irons-out all discomfort, just as it penetrates every bodily cell and expands out into the environment. Within Daoist iconology, this is sometimes depicted as occupying other bodies or objects whilst a ‘thread’ of awareness extends from the mind and body of the practitioner – linking the ‘one’ to the ‘many’. Touching the tongue to the palate connects the energy channels and allows the jing and qi to flow down into the lower dan tian, whilst the area of the anus is stimulated and the flowing energy is drawn round and back-up. Sometimes a sense of bliss accompanies the micro and macro circulatory orbits that is related to sexual orgasm but without the emission or requirement for a sexual partner (as no base desire is involved).
ACW - 釋大道 (24.9.2019) UK Qianfeng Sub-Branch of the 千峰先天派 (Qian Feng Xian Tian Pai) - Thousand Peaks Prenatal School (Beijing) |
AuthorAdrian Chan-Wyles (內丹 - Shi Da Dao) - Qianfeng Lineage: Zhao Bichen (1860-1942), Charles Luk (1898-1978) and Richard Hunn (1949-2006). Acknowledges Master Zhao Ming Wang (赵明旺) of Beijing as the ONLY Lineage Head of the Zhao Family Lineage of Qianfeng Daoism in China and the world. Archives
February 2024
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