 both sides have the same diagnosis of the problem, which is the stupidity and wickedness of the people on the other side. They agree in their diagnosis and I think that they're both wrong. And I think that that diagnosis prevents them from ever understanding the other side and from ever seeing their own blind spots because if the correctness of your opinions is linked to your worth and value as a soul, then of course you're gonna continue to collect more and more other opinions and information that validates your own goodness. If you're insecure about your worth as a human being, then one way to build security is to surround yourself by an echo chamber of people who are constantly assuring you that yeah, we're right, we're good, they're bad, they're wrong. If that's the emotional need that's being met, how are you ever going to impartially look at what you believe and recognize, oh yeah, actually maybe I was wrong about that because I didn't understand this person's situation and this information, I was walling it out because it didn't fit the story. Like how are we ever going to come together? How is any side ever going to release their certainty? And it's not necessarily to meet in the middle, often it's to meet completely outside of the debate that's happening. The key to deprogramming ourselves, to unlearning the habits of judgment, the habits of shame, the habits of domination, for me it's a question, it's what is it like to be you? Instead of deciding, you did that because you are something, because you are something, because innately you are different from me, that's why you did that bad thing, that's why you uttered that racist slur, that's why you abused your partner, that's why you did these bad things. Instead of assuming that, we can ask, okay, well, where did that actually come from? What is your circumstance? What is your life circumstance and your entire biography? Like what is it actually like to be you? What's your story? Sometimes people say, well, Charles, that's very white and privileged of you to ask such a question because some people don't have the luxury of trying to understand it. If you were really a victim, then you wouldn't be asking, what is it like to be you? You'd be trying to fight back or escape or something like that. This idea of compassion for the perpetrator, I mean, come on, the victims need a lot more compassion than the perpetrators. And to that I say, compassion for the victims necessitates compassion for the perpetrators because if you want it to stop, if you want this, the abuse, the racism, the exploitation, the killing, the misogyny, the transphobia, whatever it is, if you want it to actually stop, then you have to understand where it's coming from. You have to meet it at its root, you have to address the conditions that cause it. And if you don't do that, the best you can hope for is an endless war of suppression, of the expression of the conditions. Every new crop of criminals comes up, you'll lock them away and thereby destroy families and communities and generate even more trauma and the new criminals come up and you'll lock them away too. But if you ask, well, where is the crime coming from? Then maybe you have a chance. What is it like to be you? Underneath that is a knowledge that something must have happened because your original being is, as Fritzi was saying, beautiful and perfect. So really all of this is premised on a view of human nature, that we are here to add to life and beauty in the world. That is the universal human purpose. We are here to give a gift to the world, to bring more life and beauty to the world.