that we shoot that ourselves. And so there's many things that we do. One of them is, for example, if we feel pain, and then because of that, oh, we get angry and are hostile, and that hostility can be directed towards others, who we think are the responsible for our pain, or the hostility can be directed towards ourselves. But irregardless of where the hostility is directed, the hostility itself is the arrow is the second arrow. So certainly, you can feel that if the hostility is directed towards oneself, maybe that's like two arrows extra, there's the arrow of the hostility itself. And then that's what the what the arrow hits inside of us. And then facilities directed outward to someone else, it still hurts, the person who's being hostile, is a way of shooting arrows at oneself. And maybe shooting arrows at someone else causing them pain. There can be a second arrow can be not seen as a, as an arrow, it can be a very strong desire that we latch on and attach on to things that we want. And there's something about the squeeze in the holding on of intense desire, really wanting something which actually feels painful if we really feel and they're sensitive to what it is going on here. And we're shooting a second arrow at ourselves. There's jealousy and there's envy, and there's greed. And there's, you know, there's the list of things that we do, that are called the second arrow, conceit is considered to be a second arrow, the conceit of, of, you know, that we're we latch on to we hold on too tightly, some idea of me myself in mind that I'm special, I'm wonderful, I'm different than others I'm, we compare ourselves to other and put ourselves in, in, in that we're better than, or they're worse than to be very critical of oneself and have a negative view of oneself, is a is a second arrow. And certainly life is difficult. So there's a teaching about the two arrows doesn't deny the difficulty of life, it just makes this distinction between where the pain is, and where the suffering is, where the first arrow is, and the second arrow, and all forms all these forms of conceit, the Buddha said that he could not, he did not know of any concept of self idea of self philosophy around who the self is, that didn't bring on the second arrow, that's a powerful statement. It's not the same thing as denying there is a self is just that to be wrapped up around the conceit of itself, is a second arrow. And their second error is around getting wrapped up around opinions and views and philosophies and politics. That being right, and insisting on it. That insistence of being right and, and, and asserting one's views. Even if the views are true and accurate. The assertion of them, the attachment to them, is a second arrow. What happens when people practice something like meditation, mindfulness meditation, we become more and more sensitive to, as to, so we recognize better and better. The second arrow's people who don't have that sensitivity, don't see that hostility is hurting themselves, don't see that the attachment to pleasure or two views, philosophies, politics, attachment to concede, is an attachment to themselves is a second arrow, because they're not attuned to where the pain is where the contraction, the hardnesses and where the, the, the where we get hurt so easily.