Equanimity: Talk with Dr. Rick Hanson

so welcome back I would like to talk with you tonight and about equanimity this is a very fundamental experience and factor of awakening in Buddhism and the Buddha did not have a monopoly on equanimity it's not unique to that tradition so I'd like to spend some minutes here exploring with you what is equanimity and why does it matter including some of the interesting implications of equanimity in terms of our own brain and then open it up for some discussion we'll manage the discussion through what's come in in the chat and both to me directly or perhaps to the group altogether and I'd like to call on a at least one person maybe two or three to get their voices into the group and I'm trying to balance here moving through a lot of questions but also giving some individuals a chance to talk mmm kind of work our way through this so you ready for this I'll end very very close to half past the hour then as I mentioned we'll take a extremely short little break wave at each other if you want those who can leave can leave and those who stick around I will then put you in the zoom platform into groups of four or three or four people for about 20 minutes which will then end automatically and then that will be the end of the evening okay that's the basic plan so equanimity equanimity is distinct from calm calm or tranquility is not having reactions that's pretty useful and in the Buddhist seven factors of awakening tranquility is one of those factors and you can see an appreciation for tranquility of body and mind and thought indeed running throughout the Buddhist tradition and you can certainly see that appreciation in other traditions as well including in modern times as an antidote to the ways in which we tend to have a kind of friend fast-paced multitasking bombarded with media and distractions of one kind or another all right there's a we need a place a calm I think of calm as a kind of Refuge it's just quiet right equanimity which is also listed among the seven factors of awakening as distinct from tranquillity is in way more fundamental if tranquillity or calm or relaxation is not having reactions equanimity is not reacting to our reactions so it is fundamentally a vaster and more profound refuge and in some sense achievement in our own personal practice to gradually cultivate equanimity and I want to give you two examples for myself as you probably know in Buddhist psychology there's an emphasis on what in modern psychology could be called the hedonic tones of experience routinely translated as feeling tones of experience even though they're not about emotion per se the sense of experiences as pleasant unpleasant or neutral these are the classic hedonic tones pleasant unpleasant or neutral we like this we don't like that we don't care about that right pleasant unpleasant in neutral personally I think that there is plausibly the emergence and recent neuro biological evolution over the last million or a couple million years of a fourth hedonic tone it's meaningfully distinct from the other three the sense of things as relational heartfelt and it's the distinction between wanting to move toward something because it's pleasant wanting to move away from something because it's unpleasant or to fight with it because that's unpleasant or the sense of wanting to abide in relationship with something for me those are distinct that said I'm gonna stay inside the frame of classic Buddhism here when I talk about equanimity so some things are pleasant we like them some things are unpleasant we don't like them interestingly in the brain in some of the deep motivational systems of the brain and a part of it called the basal ganglia there are two basal ganglia gangly our little nodes or multiple nodes so this is an important kind of complicated system sits on top of the brainstem the lower portions of it it's so fundamental the basal ganglia to a to our motivation that even simpler creatures such as crocodiles large complex reptiles also have the beginnings of basal ganglia themselves which are really elaborated in the mammals of which of course were removed well deep down in the basal ganglia are nodes in a part of it called the ventral which means lower striatum which is also called the nucleus accumbens there will be no midterm fear not all right but deep down in these motivational centers in our brain are little nodes that like this or dislike that and very importantly there are there are other distinct little notes like a cubic millimeter maybe a little bigger deep down there in the brain that want what is pleasurable and don't want what is unpleasant so you see the distinction the decoupling of liking and wanting this means that deep down inside us we can enjoy the wholesome pleasures of life without necessarily getting caught up in addictive craving or driven us or attachment or pursuit or possessiveness toward them it also means that we have the capability of being with what hurts being with sorrow for others being very concerned about the state of the world today being morally outraged that injustice you know not liking the fact that our tooth hurts or our shoes are too tight we can not like things that are unpleasant without needing to go to war with them without fighting with them or fleeing from them or having aversion toward them this is wonderfully freeing and you find a description of this kind of freedom which is conferred by equanimity a kind of distinction between liking and wanting or disliking and wanting not this distinction is also found in the Buddhist chain of dependent origination which arguably is more like a network than a chain but in any case there's this critically important sequence that is very relevant for our psychology in which there's a movement identified by the Buddha that happens to us all the time in our experiences where there's what is called contact or in modern parlance probably we would call a stimulus the the beginning of a perception of something then the sense of its feeling tone all right so there's a movement from contact to feeling tone the hedonic tone pleasant unpleasant or neutral and then possibly a movement into craving and then even more kind of built out clinging and then todd todd todd suffering so you see this sequence right there you are something happens contact second there's that kind of early appraisal of it an early sense of it do I like it do I dislike it man or indifferent to it and move along move along no look for something else and then hmm I really wanted if it feels good or I don't like it I wanted to go away if it doesn't feel good right there in that space between the hedonic tone which is very natural which are normally arises and the movement into craving it that space we can put increasingly a kind of shock absorber and that shock absorber is equanimity this space has been identified and appreciated by others I think of the poignant haunting profound work of Viktor Frankl it was a Holocaust survivor who talked about this fundamental space between stimulus and response and in that space is our freedom I think about other people who have been prepared to bear witness to terrible things in life without having hatred invade them I can think of people who can enjoy pleasures and they are what they are without getting caught up in addiction for them so we have these examples around us all over the place and how can we develop this ourselves I want to give you a couple of kind of very down-to-earth examples when for me I grew up in Los Angeles and I don't really like it when it's hot I feel stuffy you know I don't like it it was unpleasant for me now other people like my wife they like it when it's hot but me I don't know I don't like it particularly and I was sitting actually an hour meditation group back in the day when we met in a physical building rather than an online virtual building as it were and it was hot it was really hot I didn't like it but it I noticed that it didn't bother me huh it was unpleasant I didn't like it but it didn't bother me I wasn't upset about it Wow right there hmm a teaching of equanimity so you might think about your own experience are there things in your own life ranking it real bringing it down to earth for yourself where you too can experience certain aspects of that quality for example there might be things in your life that you really don't like they're unpleasant for you certain noises or maybe you know temperature maybe you feel hungry you'd like to get some food maybe you feel a little thirsty maybe there are people this is where it gets really interesting who are you know they're not that put their unpleasant maybe to be around but deep down you're not upset about it you might casually sure prefer something different but it doesn't bother you you're not upset you're not tipping into any kind of driven as' or resisting of what's happening simply because you don't like it it helps to do this with things that are mild you know it was mildly hard I wasn't in a furnace I can imagine that I might really really not like it and then he would bother me but you know start with something simple start with something mild so you can have a feeling for oh this spaciousness this shock absorber this non reactivity to whatever is arising in the mind stuff arises in the mind and it will keep arising in the mind basically as long as we live how the Buddha reported experiencing pain I I suspect as well he experienced pleasure but you know we can cultivate an on reactivity to what is appearing in the mind all right different kind of example you probably had a thing where I don't know why I use cookies I like cookies I made some really good almond flour cookies recently it's very very nutritious gluten free anyway so you know you you like the cookie case good cookies nice but you're okay if you don't have another cookie you like it but you don't feel my cookie Cookie Monster I must have cookie you don't feel bad you're okay with it in that space is equanimity so how do we cultivate equanimity authentically which is not numbness in other words there's a is which is really profound equanimity has a fundamental spaciousness there is an allowing of our experiences there is an accepting of them with an on reactivity to them in other words we are preserving a fundamental freedom in relationship to our experiences it then makes all the difference in the world so what are some of the ways that we can cultivate equanimity and resort to equanimity even in trying circumstances even now in you know amidst essentially a plague moving through the whole world so several ways to have states of equanimity and overtime cultivate trait equanimity one is to repeatedly internalize the felt sense of needs met enough in the moment as we repeatedly internalize that which I was doing with you in the meditation I was focusing on peace contentment and love which we experienced when at least in the present in the present there is an enoughness of safety peacefulness in the present there is an enoughness of satisfaction thus contentment and in the present in the present there is an enoughness of connection are three major needs like any other animal for safety satisfaction and connection very broadly defined so when you have those opportunities to authentically experience a sense of calm strength a sense of relaxation as you breathe a sense of being protected a sense of others who are supportive of you so you can relax a little you can lower your guard a little bit you can let go of feeling that you're at war with the world for example when there is in other words and authentic opportunity to feel at least a little bit of safety so that unnecessary anxiety unnecessary bracing and guarding can fall away oh boy Oh open into that relief authentically you can still be aware of potential dangers you can still keep your eye on the traffic in front of you the road in front of you as you drive while feeling in the present and still in the present and still huh that you're basically alright right now and so you can internalize different aspects of feeling safe with associations broadly to peacefulness you could do that as well with satisfaction contentment I think is a really beautiful nuanced experience to have a feeling for knowing that much as while we feel safe we can still be attentive to threats and we can still manage them in various ways while feeling peaceful inner core in much the same way with a sense of contentment in our core a sense of fulfillment or satisfaction accomplishment gratitude thankfulness you know in our core we can still pursue game goals we could still be ambitious we could still try to accomplish things I just finished a book and I got another one banging around inside my mind you know then I think I actually will be done this next one on relationships so it's ok you could pursue stuff but deep down inside can we feel contented already right and similarly as we repeatedly internalize the felt sense of being connected with others that our heart is warm our heart is open that there's courage even in our heart we can see clearly we can stand up for others and stand up against others as need be without letting hatred poison or heart as we rest in that felt sense again and again you gradually hardwire this unshakable core of resilience which is you know kind of the entry into equanimity deep in the fabric of your being so that's one suggestion and that's available to us even it's times of challenge you know when we feel in the moment some sounds broadly of peacefulness or contentment or love or all mingling together as maybe you experienced in the meditation be like a sponge receiving into yourself give yourself over to it get a sense of acquiring traits of peacefulness contentment and love woven into your being that's a suggestion a second suggestion including in the moment when we're trigger say when there's something very unpleasant or very pleasant around us try to widen out to the whole there's a lot of really interesting brain science that emphasizes as as I explored in my book neuro Dharma especially the chapters on wholeness and allness there's a lot of very interesting neuroscience that when for example we get a sense of anything as a whole there you are in a moment you know when we're not a quantum Asst we're glued to the object we're chasing the pleasure or we're fighting with the pain we're stuck to it or when we're thinking about something that happened in a relationship we're rewinding a conversation again and again and again or what I should have said or what I wished I said you know we're stimulus bound in a sense and the Buddha is a very pointed metaphor of a dog chained to a post yeah the chain gives that dog a little bit of freedom of movement but fundamentally that the dog is attached to the post the post being that's stimulus that pain or pleasure or interpersonal issue that were preoccupied with we're we're caught up in the part or to put a little differently we're caught up in the figure and what equanimity helps us do I know and what how we can help ourselves become a quantum Asst if have more of a sense of the ground what is the sky in which the storm cloud is passing what is the ground in which the figure of what is pleasant unpleasant or you know relational is occurring right what is the field or to use a certain kind of a metaphor that just speaks to me I don't know why it's as if the emotional reaction that has suffering baked into it is like a certain spike coming up out of the pond a certain ripple you know rising up out of the pond and a way we can help ourselves become our quantum as' is to have more of a feeling of the pond altogether the surface altogether or psychologically to move more into a sense of spaciousness of awareness as soon as we do that we the intensity the compelling quality of that particular stimulus pleasant unpleasant heartfelt or neutral starts to fade as whoosh we go more out into the hole similarly if you look around imagine a bird's eye perspective a panoramic view or you move the gaze up to the horizon and out that too helps to calm us down and helps us move more into a sense of equanimity that's really useful and then I'll baby offer one more suggestion and then we'll kind of open it up for situations discussion how to practice with this ok so I've talked about the cultivation of a kind of felt sense that you can take refuge in and gradually colors your consciousness and you can return to more readily in which there's an okayness there's an enoughness of peace contentment and love second I've talked about going into the hole moving out into the field bird's-eye view a sense of everything as a whole you know all the different threads in the fabric of the particular situation you know kind of unknotting those threads moving out into the sense of the whole that's really helpful the third again neurologically grounded really effective thing to do I may is to come right into the present so much of our craving and suffering is caught up with what scientists call mental time travel we're preoccupied with the past or preoccupied with the future just you can watch yourself you go we go into these little mini movies that are you know reviewing the past different things that happen our take on it or we're imagining different potential things in the future there's a place for that sometimes we need to understand the past sometimes we need to debrief it we need to learn from the past that's really important but and we is helpful to plan for the future I'm a planner you know I think about the future I like imagining different fun things to do I like trying to you know analyze my situations and figure out a better way to approach something all right there's a place for that but a lot of our issues inherently involve mental time travel and so when we come really into the present in the present it's okay it just kind of pushed grounds us out Shh we're right in the present and in the in my book neurodermatitis eaving nowness I talked about some of the ways this is really useful I want to tell you a quick little story here that for me is a radical example of being in the present I'm still working on this kind of you know president mindedness myself and then I'll open it up for some questions and discussion and comments okay so true story a monk in Southeast Asia living in essentially poverty in a very poor part I think of Thailand had a tooth really serious toothache and it was becoming increasingly clear that he needed have his tooth pulled there wasn't really access to dentistry and that part of you know the the rural setting he was in so his choice was either just live with tremendous pain or pull the tooth himself and so he actually did pull the tooth himself and then someone was asking him about it how did you stand it weren't you wasn't it horrible just thinking that you were going to do this and you know how much pain it would be and how did you do it he said well it was like this I knew that I was going to go to the garden shed I by the way trigger warning if any of you have big issues with dentistry I won't be really graphic here but you could imagine it so anyway he said I knew like my plan was to go to the garden shed and get a pliers and use the pliers to pull my teeth and so I was walking to the shed and as my left foot was lifting there was no pain there there was you know I there was no extreme pain as my as I planted my left foot there was no extreme pain as I lifted my right foot as I walked to the shed there was no pain as I planted my right foot there was no pain as I took this breath moving closer and closer to the shed there was no pain as I opened the door to the shed there was no pain right totally in the present in the present in the present in the present now continuously as I reached for the pliers there was no pain as I opened my mouth there was no pain I won't be too graphic here as I placed the pliers on my tooth there was no pain as I closed the pliers and pulled yes there was pain as I set the town the pain was fading as I saw my tooth the pain was leaving as I turned to the door there was no pain as I open the door there was no pain as I closed the door behind me there was no pain breath after breath after breath after breath after that Wow so as someone who has spent a lot of time in the offices of various dentists because because I have fragile teeth I try to remember that story as a way to realize that in the present is our great refuge there's great freedom in the present and in the present we can find a fundamental equanimity ok so I want to open it up for you all and let's see here I think what I'll do is respond to a couple of chat questions that have come in and then I'll speak to maybe call in I'm one or two people who might have a comment or a question when you do have a comment or question I ask that you be specific and relate it to what we're talking about tonight and you keep it fairly concise and I'll try to do much the same so ok great question so a meal wherever you are there a meal your question is how do we display equanimity towards the loneliness that comes with today's self-isolation exactly right so here we have in a meals very astute question there is loneliness the Buddha distinguished between the first and second darts of life the first arts are the inevitable inescapable natural discomfort of mental or physical discomfort we experience from very subtle to completely overwhelming and agonizing then there are the reactions we have to it these are the 2nd 3rd 4th and 5th darts we throw ourselves so what a meal is getting at is how do we be with the first art of loneliness let's say in a way that has first as I think Dan Siegel has a clever jingle kind of saying name it to Taemin acknowledge it perhaps just noted to yourself o lonely or o loneliness turbocharged by feeling lonely as a child or loneliness with anger and feeling let down by my friends who are not reaching out to me whatever you know loneliness and then it's interesting as soon as you name the second dart it becomes a first start right so loneliness getting really mad at myself blaming myself for not being more popular oh now I'm noting that right I don't have to react to my reaction to my reaction you see at some point you can stop reacting to the reaction to the reaction because you're going out as I said to the field of it all that's really useful so as soon as we start to be with it in spaciousness that's an example of that second major suggestion I was offering of trying to go wider and wider and wider the wider the view usually the less the suffering so and part of that wider view is not about ignoring or pushing away what we're feeling it's about widening the space in which we're experiencing it so that's a major way to for example be with loneliness with more equanimity I do think that it's okay to draw on active processes of resourcing ourselves to support equanimity so for example let's suppose that loneliness arises and then we do these initial practices of naming it accepting it going wide or around it and then maybe what we do is we deliberately bring in some compassion for ourselves some kindness or sweetness for ourselves which help us bear it better we're drawing on factors in effect of equanimity because maybe we're not yet enlightened or not yet just profoundly a quantum as always maybe we need to make a little bit of effort in the mind to support our equanimity that's okay it doesn't violate the equanimity and through the internalization of the experience of self compassion right there we build up that internal trait of self compassion which starts to you know naturally mobilize naturally come forward the next time we feel lonely so that's perfectly okay too and the last thing I'll just say about the experience of loneliness is another major method for equanimity and it's one that's very trained in and developed in the Buddhist tradition that's the method of insight insight into the nature of the experience so for example when we look at loneliness we can start to unpack it we can see that it's made of parts there's the body sensation elements of loneliness the emotional elements there's often a cognitive element in it sometimes there's a movement or an action or posture or facial expression related to it there might be desires woven in understandably into the loneliness the longing you see what I've done I've kind of unpacked already five major threads of the experience of loneliness the sensation element the emotional element the cognitive element the desire element the wanting element the longing element and then the behavioral element in Momus well as soon as you start to tease apart the threads of the experience you begin to have insight into it you also start to notice the dynamic nature of loneliness it's it's changing quality so that at any moment what we're experiencing is impermanent and as that impermanence and we also start to realize oh this experience of loneliness and the various threads that make up this experience of loneliness let's say are entwined with reality very broadly they're grounded in my mammalian primate nature it relates to my history there are other factors of the present time epidemic that's sweeping through we do need to do social distance saying to protect others if if as well as perhaps ourselves all right so we start to see in other words in the technical sense Shunyata in sanskrit the emptiness of what we're experiencing its existent it's not void but in a certain sense it's foamy as an experience loneliness is cloud-like and we begin to have insight be possible into the nature of our experiences which is a very profound way to move into equanimity and with repetition we acquire trait be poisson ax trait insight into emptiness the recognition of the existent emptiness of our experiences and actually over time you start to see the fullness that's shining through the threads that's the the fullness of the ground in which the threads of the tapestry of our consciousness are occurring and then more and more you start to rest in and identify with that underlying ground which can if potentially start to edge into something that feels transpersonal okay that was a pretty long answer hopefully not overwhelming I'm thorough to a fault okay wanna see if anybody has a question or comment you want to raise your hand we'll just kind of scroll through the screens I see bill Schwartz okay bill I'm gonna unmute you yeah there you go I've seen some and the chat mention of tetanus tinnitus yeah hearing sound here I I have we don't know what it's like to be in each other's heads entirely but for myself I have some gentleness I have made friends with it over the years to the extent that I actually welcome it it's a message it's a it's a transpersonal notification that hey you're alive and I that's the focus of my meditation I the breath is is there and that's good too but we have some control over that we don't have any control over our pulse and then tits on us for myself it comes in rushes with the pulse so I think it's marvelous gift that's okay thank you bill give them the sweetness of it yeah well thank you for saying that and for me that's an example of going wider so they're different ways to go wider I saw a question or so about that one is literally to look around to see you know the larger space that's one way to go wider another way to go wider is to be more aware of awareness you have more of a recognition without being all cosmic about it just a recognition that oh there is awareness awareness is like a field of consciousness in which experiences are occurring such as the tinnitus or tinnitus of that ringing in one's ears which I have myself as well I'd say at a mild to moderate level it's really quite powerful to look around to see the sky I helped myself in terms of going wider to imagine the longer reach of history the ways in which this moment in time is just a blink like that in the history of the universe you look up the stars you have a sense of space these are different ways to go wider this is not about denying or minimizing what is here it's about opening up to the context or field in which things are occurring okay so let's see we're okay on time I want to see if there are another question or two I'm bouncing around comment/question short sweet hey Lily O'Brien there you go Lily so happy to have calling you Lily I was just I rewrote the question to you but in in terms of things like wanting that second cookie in that third cookie yeah that second or third glass of wine craving those kinds of things I feel like when when I'm feeling that way I'm very much in the present like I want it now so how you know how how what would be a good way to be economist about those kinds of things yeah are you able to step back from the desire and witness it with some dis identification it's sort of like the difference between I want the cookie and there is wanting the cookie can you step back okay that's yeah that would be the first okay oh no yeah and that's really understandable and with practice what happens is you know we're completely identified with I think of it as a movie right we want the cookie right I am I want cookie and there we go okay I know I want the cookie I know that I can't have the cookie I know it's frustrating so I need to help myself not want the cookie so much right but now I'm back again I want the cookie right and but with practice more and more we start to develop that distancing that diss identification and a very powerful move I think is around labeling it's the distinction between I want cookie I must have cookie as soon as you say those words in your mind you know what it feels like right but that's different from oh there is desire for the cookie sweet Lily wonderful Lily Lily wants a cookie what a pity it's not good for Lily to have v cookie you know she's had four cookies already Hawkin I'm getting but maybe just one cookie already and but it there's a sense of distancing and you can even actually these are kind of classic psychotherapeutic techniques you start to be you start to characterize the parts of yourself they're included right and they're not shame this is very important they're not shamed they're not loathed they're not abandoned or rejected while on the other hand there's a kind of cultivation of a certain amused accept acceptance of these parts while also regulating yourself and an a common metaphor is to think of these desires let's say is like puppies in your mind you know puppies they want what they want and they're all running around if you get angry at the puppy or you hurt the puppy that's not good because also the puppy's part of you on the other hand there's a cultivation of a wisdom inside oneself like puppies I know you want that you can't have that you know you can't make a mess on the floor you need to come over here you can't run around in front of the busses you got to come back you know we kind of regulate the puppies of our mind that's very important so there's this there's a shift of relationship see okay I always wondered whether I should be thinking well what you know why do I want the cookie what's the what's the real reason but maybe that's not the best way to go there's a I think sometimes there's a place for that and sometimes honestly it just boils down to we've got a brain that likes carbohydrates and sweets and that's the way it is that puppy wants the bone every time nice that's what puppies do right we have like you know yeah I think that's a really useful thing you know ajahn Chah the teacher of teachers corn fields teacher and others no longer alive he lived in a rural setting where there were apparently monkeys and the monkeys would come in to the homes of the villagers and they would steal their food and I John Chow said well you know do what you can like close the window so the monkey doesn't come on but he said you know that's what monkeys do that's what monkey this is equanimity we have passions right we have passions we have lusts we have angers we have fears we have feelings of loneliness and loss we have all that right so what we can do in a sense to manage all that is try to shut it all down and the Buddha in his own history was trained aesthetically in a major shutter all down approach and his breakthrough was to realize that that was a dead end because you can't shut it all down in this life and yes if you end the physical body which the people in the Jain tradition at that time were they thought that was a good thing basically and his the Buddhist insight was no this is not the highest happiness this is not liberation liberation means freedom it means in a sense a shock absorber so and it's a very accepting way to orient you know we will have passions like I said we will have angers and fears and and desires and lusts and Greed's those will arise gradually as we cultivate tranquility and virtue and concentration and wisdom the three pillars of practice virtue concentration and wisdom wisdom including V+ ana insight into the empty transient and incapable of permanent satisfaction of our experiences you know we get quieter we get quieter my mind has gotten quiet or my puppies my an age helps too but anyway you know puppies get more mellow but you know then our happiness depends upon what our puppies are doing we're vulnerable it's unreliable but if gradually we shift our relationship to all the puppies running around you know the greedy puppies the hungry puppies the lonely puppies the angry puppies the freaked out puppies when we gradually shift our relationship to them that's how we can find the most fundamental and stable happiness and inner peace what beautiful teaching from the Buddha you know Thank You Rick I actually I got it and I've really got an insight on that thank you so much um totally good totally good so we're gonna finish in a moment and I want to get better myself I gotta regulate my puppy see my I got a puppy who would just love to hang out with you for hours and sometimes it's our sweet puppies that also have to be regulated a little bit they might get us into trouble so I want to kind of end on time and end on close to time so I want to say for myself just before I amuse you all that this was really sweet and remember we really can develop greater equanimity and as we develop that equanimity inside ourselves we become increasingly fearless increasingly contempt and increasingly rested in an unconditional love through which others come and go

Channel: Rick Hanson

Views: 3,551

Keywords: dr hanson, dr rick hanson, rick hanson phd, meditations, wednesday meditations, free meditations, meditation, meditation practice, brain hacks, Negativity bias Rick Hanson, Well being meditation, Mental Health, Mental Health Resources, Mindset therapy, Mindset meditation, Personal development, Inner peace meditation, Mindfulness meditation, Guided meditation, Meditation for positive energy, Inner peace, inner peace guided meditation, mindfulness practice, Wellness journey

Id: DcumG7DEInM

Length: 44min 16sec (2656 seconds)

Published: Fri May 22 2020