Thứ Bảy, 30 tháng 12, 2017

Waching daily Dec 31 2017

So this, was my Christmas

My Christmas starts out with Owen's first Christmas concert

He spent lots of the time looking for his Mommy :)

"Where's my Mommy?"

and even though for most it he decided to do his own thing

he ended up participating and it ended up being quite an awesome concert

of course we were proud of our son

We also attended our daughter's last Christmas concert

and since Hailey is in Grade 6 she'll be moving to another school next year

your children's Christmas concert is definitely something you'd have to experience

and to those that know what they're all about....we will miss these

Then on Christmas Eve we hosted my family at our house

Hello!! Merry Christmas and Happy New Year!!

later in life as each Christmas pass

it gets less & less about the gifts

& more about the togetherness

Togetherness is the gift itself...

& in this picture, I have everything I need

Christmas day, for dinner we were invited to Kristy's

Uncle and Aunt's house

and we all got the chance to celebrate a Christmas together

in their brand new home

Kristy's Aunt Jeanie was diagnosed with ALS two years ago

It was bittersweet because we don't know if it is the last Christmas we get to spend with her

we each took turns sitting with her...

being with her...

and even though Auntie Jeanie cannot communicate with us

I hope she can feel the love that we have for her

For more infomation >> My Christmas Story | A Christmas Vlog | 2017 - Duration: 6:41.

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How Many Times Did They Say "Edowādo?" [V.2] - Duration: 8:54.

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For more infomation >> How Many Times Did They Say "Edowādo?" [V.2] - Duration: 8:54.

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Tibetan Buddhism for Beginners by Alan Watts - Duration: 48:04.

the reason I've selected the subject of Tibetan Buddhism is that it has some

very remarkable aspects to it which exemplify

the coming together of the domains that we usually separate a spiritual and

material there is an aspect of Tibetan Buddhism which is called by the Sanskrit

word tantric that's the adjective the anglicized adjective of Tantra ta NT ra

the basic meaning of which is a web and

the secondary meaning is continuity because when you have weaving you notice

that there's a pattern and it appears that the parts of the weaving supposing

you've woven a bird on the one side of it

it looks as if the bird stands there all by itself but if you turn it over you

see that the threads which make up the bird of continuous with the whole thing

it runs underneath and so you get a total piece of weaving so in the same

way when in everyday life we perceive things we see them as if they were

disconnected as if they stood out alone in space and were things in a world

rattling around like these in a part or something like that but there is another

point of view from which looking at it as it were from the underside you will

discover the continuity of all individuals whatever kind of individual

you're thinking about whether you think about a human individual or a pebble or

an insect or a mountain there's a point of view from which you can see their

continuity a meaning of Tantra with the whole thing and there are many ways in

which the Buddhism of Tibet has exemplified this and so that's why I'm

going to talk about it but now having discussed a few things with you I see

we've got to begin on a rather fundamental level of what Buddhism is

about

first of all Buddhism differs radically from almost any form of religion you

will find in the West because it's not based on the principle of belief it

doesn't have any doctrines you're supposed to believe in the approach of

Buddhism is entirely experimental that is to say it is interested not in ideas

the ideas are quite incidental to Buddhism it interested in the

transformation of human consciousness so that the absolutely basic thing is

Buddhism is this how do you experience your own existence

if you experience your own existence as being an area of sensitivity a source of

action locked up inside your own skin the Buddhists would say you're a victim

of a hallucination this hallucination has come about through many many ways

but largely through a sort of social indoctrination that is in other words a

phony way of experiencing life your own life and so being a hallucination an

illusion one could wake up from it and

experience your existence as it truly is that is to say as being a

function of an activity of the entire universe so that the meaning of myself

is utterly changed ordinarily myself means a particular individual may be a

sort of soul or ego living inside the bag of skin but after the experience of

awakening myself comes to mean the ground of being the basic eternal

infinitely a fruitful reality so to be awakened is the concern of Buddhism and

of course therefore the word Buddha means a person who has woken up who is

no longer under the illusion of separateness what is called Sakaya

Drishti

the buddha as a historical character is therefore a representative of an entire

class of beings who appear in the world every so often or whom one grows into

being it's not a proper name it's a title the man who woke up who is no

longer hypnotized see when you put a beak of a chicken on a chalk line the

chicken stays stuck to the chalk line during the same way when you put the

nose of a baby on a certain track which is that what we call the ego it gets

stuck there and it's a form of hypnosis and to wake up from this is to be a

Buddha so the person we called the Buddha Gautama Siddhartha was the son of

a prince living close to Nepal in northern India

shortly after 600 BC is simply one of many many Buddha's but one who had who

taught in an extremely effective way as a result of which he founded a school an

order of disciples and this grew and grew and grew and grew until it expanded

all over the world but the principle of Buddhism is a transformation of your

sense of identity so it has as it were it delineates two states one it calls

samsara and the other calls Nirvana samsara means the round the appropriate

American translation is the rat race a vicious way of living in a vicious

circle so that for example the more you succeed in anything say you succeed

economically you get hung up on it the more you succeed the more you have to

succeed to keep the thing going you get full of anxiety you think that you're

going to solve your life problems by getting rich and you succeed that you

find that the game isn't worth the candle because

it's too much responsibility and you're worrying whether somebody's going to

take it away from you or if you if you solve the problem of finances you

suddenly get the problem of health and you start worrying whether you're gonna

get sick samsara is nothing fails like success and the samsara is divided into

six regions there are first of all the supremely successful beings they're

called angels devar in sanskrit there are opposite them below at the

bottom of the wheel the supremely unsuccessful beings and they're called

the narcos we would say they live in purgatory there are two Purgatory's

there's a hot one and a cold one they adjoin each other then we might say next

going from the top going clockwise around the wheel next to these

successful people the angels are the angry people

they're called Ashura and they represent they're represented as spirits of cosmic

violence giants who are as it were the embodiments of thunderstorms of

earthquakes and tornadoes next to them are the animals are all kinds of animals

whatsoever then again the narcos we're down to the bottom and coming up again

next with america's there are the the pressures and they are the tormented

fiends who are frustrated they have very large fellows and tiny mouths immense

appetite with very little means of satisfying the next to them going up

again are the humans and the humans occupy a more or less middle position

that is to say as middle as you can get in this kind of six fold configuration

and it's said that if you want to become a Buddha if you want to become awakened

you must start from the human position

so do you see what's happening the the state of Buddhahood is not in the 612

classification there are gods and angels in the six fold classification but

according to Buddhist ideas gods and angels are still within the samsara

they're still in the rat race they have succeeded but success implies failure if

you go as high as you can get you're going to come down again the Buddha is

one who is free from the wheel and you can represent that as being either at

the center of the wheel the still point of the turning world the eye of the

hurricane where it's calm or off the wheel altogether in Tibetan Buddhism

when you have drawings of the paintings of the wheel you'll find not only as

they're often a Buddha at the center but there is a Buddha in each domain as it

were in the center of each domain there is a Buddha appropriate to that part and

he represents the idea that you can be thoroughly involved in the wheel and yet

at the same time not involved you could be in the world but not of it in Tibetan

Buddhism when you have drawings of the paintings of the wheel you'll find not

only as they're often a Buddha at the center but there is a Buddha in each

domain as it were in the center of each domain there is a Buddha appropriate to

that part and he represents the idea that you can be thoroughly involved in

the wheel and yet at the same time not involved you could be in the world but

not of it so that would be saying in order to escape from vicious circles

from the samsara

the best way out of it is right into the middle of if you try to get out of if

you escape from it you always attach yourself more and more problematically

to what you try to escape from for example we know in our work with our

psychic states induced by drugs that if some very terrifying thing comes up it's

fatal to run away from it always head right into it find out why you're afraid

find out what in it bugs you so in the same way with helping people who have

pain instead of running away it's very educative it's difficult but

it is very very educated to accept pain and to try and experience it more and

more and more and more deeply so that you go as it were right down into it so

with the samsara to go deeply into it is to find out that the samsara

that is to say this ordinary everyday life in which you're involved is really

not different from Nirvana which means release the word Nirvana

means to blow out and that is to give a sigh of relief

if you try to hold your breath you will lose it and the breath of course is the

life but if you give your breath up and breathe out you'll get a new breath back

in so Nirvana means to cease to cling to oneself to one's possessions to one's

status to one's virtues to one's vices it makes no difference so if you pile up

virtues if you become a very good person with the expectation of going to heaven

you are bound to the wheel with golden chains if you become a very bad person

and you sink down into the Naraka domains we were bound to the wheel with

red-hot iron chains but either way you are bound and you will go round and

round and round and round always like a little mouse in one of those things

where it's trying to climb to the top of the wheel and the wheel just goes round

and round the mouse stays in the same place the Buddhists have a view of the

universe which is based of course on ancient Hindu ideas that the wheel is of

vast proportions there isn't only this solar system world it's so striking how

the Buddhists and the Hindus differed from medieval Christians who thought

that there was just this one little world and our planet was the center of

it and there were the various spheres outside but they've always thought in

terms of their being untold myriads of worlds not only vast outwardly in space

going on and on and on forever but also vast inwardly so that in every speck of

dust there are innumerable cosmoses full of beings of all kinds full of gods and

events and wars and even galaxies and things inside a grain of death in every

direction in every way they see myriads of universes

and they go on forever and ever and

although we think of the rhythm of the universe we are in in Hindu cosmology as

being based on the calper it manifests for a period called a Kalpa four million

three hundred and twenty thousand years and then it's withdrawn for an

equivalent period and then manifests again there are tiny CalPERS governing

the universes in a grain of dust which come and go with from our point of view

unbelievable rapidity and then also far beyond our conception there are immense

calibers where cosmos is unthinkable in dimensions come and go and so are always

the question about this view of the universe is I are you hooked on it or

aren't you are you doing it with delight or is it a drag are you surviving is

here you're going on living every day because you feel bound to or you're too

afraid to die or are you living every day because you really will - now they

see you see the universe as always playing a game with itself sometimes it

knows what it is

that there is nothing to be afraid of at all nothing nothing nothing that you are

it you are the indestructible Shunyata this word literally means voidness but

it doesn't mean voidness in the sense of nothing of just negative it means

voidness in the sense of ultimate consciousness

you can't you see if you would consider what would God what sort of an

impression of himself would he have he obviously wouldn't look at his hands

like we do and see he's an old man with a beard sitting on the throne he would

God as the kind of ultimate ultimate then which there is no witcher outside

which there is nothing which has no edges he wouldn't therefore look like a

ball he wouldn't look like a cube wouldn't look like a body there will be

no way at all of conceiving the final self of all selves so that's why it's

represented as voidance as total transparency as a kind of ultimate space

in which everything can happen that's what there is that's what we all are at

root only it plays that it's not that that it's all of our separate existences

and it goes in therefore and it gets into trouble on purpose but when you get

into real trouble on purpose and then you forget that you got there on purpose

and you can complain because you you're in a trap and then you want out you see

so then there's a way out but how exciting this goes on endlessly because

it's a game of now you see it now you don't hide-and-seek and that corresponds

to the basic impulse of life which as we know it physically is vibration it's a

wave system well there are crests of the waves and troughs

so if you take what we call sound and you listen to sound carefully sound is

not sound sound is sound silence it goes on and off on and off on and off on and

off and where you say you hear the noise that's the crest of the wave where you

don't hear the noise that's the trough but you won't get any sound at all

without both crest and trough pure sound doesn't exist

and so according to the basic ideas that underlie Hinduism Buddhism all being is

like that it is coming and going it is therefore not only life life is life

death what we call reality is not merely a solid it's solid space here it is here

it isn't it vibrates and the illusion that is involved in this is that it

looks as if you could have the one without the other

it looks sometimes as if we could have nothing without something that nothing

would triumph and that everything would disappear and it wouldn't happen anymore

at other times it looks as if the solid element were the only real one

but that alone is there so all beings or sentient beings as the Buddhist column

constantly scare themselves that it might stop and that there would be

nothing in other words that the dark side might win so they play a game which

is that the white side must win they play it against the dark and have an

extraordinary adventure doing just that and you can get involved in this and you

can get anxious and you can get all your hair raised and just terrifying but it's

a joke right right down to its funny heart and when you wake up and you find

out that there never was anything in the dark side to be afraid of nothing is

left but the law so that's what the that's what Buddhism is about it's a

method that's what the word Dharma means the method for bringing about a new

state of consciousness in which you discover that the opposites go together

therefore Buddhism is a dialogue or what we would call in the West a dialectic

primarily a dialogue carried on between teacher and student the Buddha and his

original disciple the descendants of those disciples and their disciples or

the teacher in Buddhism may not actually be another individual human being the

teacher may be life itself it might be anything could even be a book but there

is a the dialogue goes on and if you read the original Buddhist scriptures

there is a huge section of it simply called the dialogues of the Buddha

because he always worked like Socrates in terms of a conversation now that has

a very important meaning if you read the original Buddhist scriptures there is a

huge section of it simply called the dialogues of the Buddha because he

always worked like Socrates in terms of a conversation now that has a very

important meaning

you must be very careful when you read anything about Buddhism or what people

say about it to understand this principle of dialog because what appear

to be the teachings of Buddhism are actually no more than the opening

statements of the dialogue let's say people say Buddhism teaches that

everything is impermanent and that the universe is like a diaphanous film of

smoke there's nothing you can catch hold of in it now it's true Buddhism starts

out from that position but that's not where it ends it is taught that

everything is diaphanous and impermanent to bring about certain psychological

changes

and then when those have happened you pass on to a deeper understanding women

similarly it is taught that there is no real self

that's a gambit that's something the teacher throws out for you to experiment

with but that's not the final position strictly speaking the final position to

which one comes in Buddhism cannot be represented in words at all but it can

be experience although even that is not an accurate way of saying it when we say

something can be experienced that says that suggests that you are one thing in

the experience is another an experience is something you can get or have but to

come to the point which is the center of Buddhism the experience is the

experience there is no difference between the two so that's what it does

so it begins in this way then you have a problem which is I want out you see here

I'm involved in the samsara in the round and it's becoming extremely inconvenient

painful I feel threatened by disease and death and loss of possessions and

friends and so on and it's just all terrible is there anybody who knows what

to do well it looks as if there was some guys over there who don't seem worried

they are priests or monks or sages or whatever it may be and so people go and

say to those people look what are we going to do and those people turn back

and say all right isn't it clear that you suffer because you desire you always

want something else than what is and so you're always being disappointed

here you are made so that you wear out so you fall apart and you want not to be

that way but you see if you weren't falling apart all the time you wouldn't

be alive so there's a contradiction between what you say you say I would

like to have pleasure but I don't want pain but in order to be player to have

pleasure you must have a certain kind of sensitivity if you have that it can get

hurt as well as delighted so what do you want so the teacher gradually makes you

examine what you want and he points out the every time you think you know what

you want he points out that you're in contradiction with yourself you haven't

thought it through and later on you come to the limits of where you can think it

through and he takes you into another stage he then asked you who are you what

are you and you say well I've always been told that I was Alan Watts or

someone like that and he said well is that so

and so I have to go back and I have to look and find out whoever well I find

I'm a sort of onion I find that I have what I did present to him as myself was

a mask and I peel it off and he says to me haha now let's look at your new mask

what's underneath that so I peel that one off and I go peeling and suddenly I

find why I thought there would be a pit at the center but there isn't was just a

pile of skins and where am i and you know I hear some kind of droll laughter

because I wasn't inside the onion at all the onion was inside me I was the space

in which the onion was contained but I was thinking that I was something in the

middle of it all that I was the particular skin a particular surface the

teacher has many many ways of they're called upaya or skillful means for

getting people to find this out all he really does base is that what is it what

is reality what is existence and he makes you look at and you could do that

in heaven in many kinds of ways for example you can take the end of your

spectacles and bite and you can feel that on your teeth and you can

concentrate your whole mind on that bite and try and find out what is it that I'm

biting what is biting what is the effort I feel inside my muscles where does that

effort come from what is the source of the physical activity concentrate on

that what is that thing look there

that's the whole of yoga really it's finding out what it is

so very often you see a teacher in trying to get you to a certain point of

understanding as to what something is who gopac see just so at that moment

that noise might be the occasion through which you could find out what it is you

see you go on and on and on into this in eventually you come to the point where

you find out that what it is is you you are one thing and it another although

we're playing it that way because that's the hide-and-seek game you're it isn't

it funny how in the game of hide-and-seek we designate somebody to

be hit now that means then you see that you come to the point where you see

through the game

but it's very complicated to come to that point because the game is so well

done the illusion we are all so marvelously distinguished from each

other and these distinctions are fantastically complex when we look out

and see the pine needles on the trees we say well they're not really very

different from each other they're all pretty much the same I

wouldn't know one from another if I really looked at them they're all alike

and I suppose if somebody comes from Mars and looks at human beings and

hasn't seen human beings before they're always actually saying same way when

Japanese people saw Westerners for the first time they were all look the same

they all had red hair and long noses consequently when we for the first time

look at oriental peoples or Negro peoples we say oh they're all the same I

can't tell one from another but you look deeply and you get used to them and they

all start getting different so with the pine needles so you see in that way

we're involved in being human and therefore we all look incredibly

different from each other we all feel very different and we accentuate this

difference by having eight for each other or love for each other

and so it all grows the element of differentiation becomes more and more

and more and more emphasized and that's scary

because we think I'll lose me I'll lose what I love or I'll be overcome by the

enemy by the different the other thing

you see that that's because we are at a point in the development of

consciousness where we are at the extreme moment of differentiation when

you think when I die there will only exist what is other than me isn't that

spooky in other words the here will disappear and the there will remain or

if I go completely insane I will be possessed by something completely alien

if you've ever been close to going insane to feel the real horrors of this

thing coming over you where you have no control of it and it's going to take you

absolutely out of your mind you're going to go into a state of mind where

everything is unfamiliar in a threatening way you know how that can be

imagine for example of perfectly weird smell it doesn't remind you of anything

it isn't a good smell it isn't a bad smell it's utterly unclassifiable and it

spooks you it's so strange but imagine if everything became like that suddenly

everything in front of your eyes became unspeakably strange and odd and you feel

goo stay away from me see but that's very like some of the ways one goes into

insanity and the but you see it through the what is taking over is the principle

of strangeness as distinct from the plink principle of the familiar the

other so what if everything became strange or other or nothing I was nobody

home see so these threats lie in the game of playing that the two sides of

the world the black and the white the eye on the vow subject and the object

don't go together so what if everything became strange

or other or nothing I was nobody home see so these threats lie in the game of

playing that the two sides of the world the black and the white the eye on the

bow subject and the object don't go together now

we must therefore realize in studying Buddhism that it has this dialectical

nature and that the dialogue which the Buddha started by suggesting that you

try to eliminate suffering by eliminating desire he knew perfectly

well you can't eliminate desire because if you try that's already a desire to

eliminate desire but he wanted two people to try the experiment and see

what would happen they did and these this kind of experimentation went on

over hundreds of years and as it went on people began to record the various

stages through which their experiments went and as a consequence of this

Buddhism underwent changes it developed an aspect of itself which was quite

different from the first aspect and we broadly speak of the tune schools of

Buddhism as being Theravada which is closest to the original texts and

Mahayana which is a development Mahayana simply represents a deeper level of the

dialogue the Serra vardhan's do what people so often tend to do which is to

stay with the authority of the original teacher in other words you might say

that there are certain people who call themselves Bible Christians they don't

want any truck with the church let's stick with the simple teachings of Jesus

as they originally were formulated and not have anything added to that other

people would say well that's ridiculous because if the simple teachings of Jesus

are fruitful they'll make everybody else think of new things

they'll stimulate changes of consciousness changes of ideas and we'll

add that all on and it'll be like an acorn and is put into the ground it's no

more longer looks like an acorn it turns into a huge tree so that idea has been

fundamental to Buddhism that it it grows as a tree grows

and so that the materials the features of Mahayana Buddhism are contained in

scriptures and it said that the Buddha gave these scriptures but not in this

world these are the lectures he gave to the gods to all kinds of Buddhas and

Bodhisattvas in somewhere in some other kind of space now what happened

historically is I suppose this that the Mahayana scriptures were written by

Buddhist monks who had nothing much to do on long wet afternoons and they wrote

and wrote you know that the Mahayana Buddhist scriptures when put together

are a set of books larger than the Encyclopedia Britannica is simply

prodigious but they are all attributed to the Buddha or to the great

Bodhisattvas some of whom are as it were cosmological figures who don't incarnate

on this level at all so what happened those monks who wrote these things down

genuinely felt that they were expressing a wisdom which was not their own they

wouldn't have dreamed of signing their own names to the stuff they say this I

have understood from my deepest inner self and that's not

the stinky little nagarjuna or somebody it's the great cosmic buddha in me who

has revealed this so it's the teaching of the buddha and they did this in good

faith so although from one historical point of

view the there's the books of mahayana buddhism are much later than those of

Theravada or the pali scriptures you will often find Mahayana Stockwood that

their religion or ancient because they incorporate a fundamental and eternal

wisdom which is preached by the Buddha outside time so as we when we tell a

fairy story we say once upon a time there was a beautiful Prince and so on

no when was that long long ago yeah very long ago it means it's me this

is a timeless tale see there's always liable to be a beautiful prince but so

once upon a time has the same sense as the first word of syndromes gospel in

our he in the beginning was the word that's in the archetypal primordial

beginnings so that's where all those sutras come from they were they say well

that's what I heard at a certain occasion the Buddha was in lead sushi to

heaven and the surrounded with is than the other but that means this is

timeless but actually the Mahayana does represent a certain kind of historical

evolution the evolution resulting upon many many people making serious

experiments with the Buddha's original doctrine

they tried to transform their consciousness by eliminating desire they

tried in other words to overcome suffering by toughening themselves

and as a result of doing those experiments they found out certain

things about themselves

as a result of introspection they found out a lot about the nature of

consciousness and about the nature of just plain business existence in certain

directions they found out that they'd been fools the bed set themselves to

discover things that can't be discovered as if you tried to bite your own teeth

or find out what's around the back of the mirror and so as a result of finding

out that certain lines of development were dead ends they didn't follow them

anymore even though they might suggest to their students would they to

investigate those rogues that's the nature again of a pyah pyah is a clever

device to get somebody to realize something which cannot be explained to

him intellectually because he won't believe it mean it's easy enough I can

say well everybody here you know you're all Buddhas every one of you and I know

the hell you're doing around here except come in for lunch Oh what what do you

want to learn you got now I come to do a thing see you have it all you'll say

well that's all very well in theory but I don't feel it to be so so we have to

go through this big thing of making all these experiments so as to find out that

the theory is so and that you really are each one of you the

the foundation and ground of the universe only you're going to find it

out in a way where it shall we say won't go to your head where you'll be able to

play it cool that you are the ground of the universe and it's not something to

brag about on the other hand it's nothing to be

ashamed of and hide that's the middle way

Maggio Mika is the basic form of Mahayana Buddhism meaning the middle way

which was transmitted to Tibet and lies as ever at the foundation of of Tibetan

Buddhism so you see the sort of principles I'm sketching out the sort of

the way of synthesis I'll putting together the worldly life

from the spiritual life the bound life and the free life the hidden life and

the found life that's my eye on

dirty and because you see it ends up and what Frederic Spiegel Berg has called

the religion of no religion this is the the the end of all this you see is to

get rid of religion like a when you go to a doctor and he gives you medicine

and it kills you you throw away the bottle you don't keep

on the stuff so in this in Tibetan Buddhism the the aim of it really is to

transcend Buddhism so there are what are called the six precepts of talofa Manama

some matured Jing mu gamma sums wrong Bob Zod means no don't think ma some

have no mind matured Ching don't meditate

mu gamma somes don't contemplate don't discipline yourself keep your mind in

its natural state that's in sanskrit called sahaja naturalness but nobody in

the world can practice this there's nothing you could do like saying someone

not please be natural could you be natural by any imaginable effort or non

effort you couldn't possibly do it you have therefore you see before you can be

natural and you suddenly have a feeling that you're not natural that something's

wrong with you you have to do some very unnatural things

it says to find again that you you can't be unnatural even if you try very hard

to do so I can't separate myself from the divine unity by any stratagem

whatsoever but I won't know that that so unless I try very hard to do so so we

all try see very hard to be individuals and then to be perfect individuals to be

in charge to be God to rule ourselves and as a result in the end we find out

that that wasn't necessary it was like putting legs on a snake as they say in

Zen so one returns then to the natural state where religion vanishes and you

can't say when you look at the Bodhisattva who is the Buddhist ideal

very difficult to distinguish him from an ordinary kind of a secular person

you

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One Late Night - Duration: 27:08.

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