Acharya Prashant addresses the observation of rising extremism in society by stating that every extreme denotes a thirst. He provides several examples to illustrate this point, such as the extreme food consumption of someone recovering from a breakup, the extreme possessiveness of a protective husband, the extreme competitiveness of a job seeker, or the extreme anger of a jilted lover. He asserts that all these extremes are indicative of a central, common problem. The speaker expands the concept of extremism beyond the social and religious to include various global phenomena. He points out that global temperatures, sea levels, global forest cover (at an all-time low), global flesh consumption, the amount of weaponized fissile material, computer processing speeds, and the sheer volume of knowledge are all at unprecedented extremes. He emphasizes that what is common among all these extremes is that they are external. In the external world, humanity is rushing towards deeper and deeper extremes. Acharya Prashant posits that this rush towards external extremes stems from a deep internal hollowness, a void at the center of the human being that is deeper than ever before. This internal despondency, which is unequaled in history, is what causes the desperate pursuit of extreme measures externally. He attributes this internal void to a combination of factors: a state of technology that constantly produces more for consumption, and a prevailing philosophy that posits consumption as the purpose of life. He further explains that with the decline of religion over the last few centuries, particularly since the Enlightenment, the core spiritual urge for liberation has been discarded. While organized religion had its flaws, the baby was thrown out with the bathwater, and the essential quest for liberation was junked along with it. This rejection of life's true purpose has led to a state where humanity is closer to self-implosion than ever before, exhibiting a suicidal tendency. When people do not find meaning and purpose in life, they resort to strange, self-destructive, and extreme behaviors. The speaker concludes that the only way to avert the impending doom is through widespread understanding and a conscious effort to address this internal hollowness. He mentions his initiative, 'Ghar Ghar Upanishad', as a small step in this direction, emphasizing the need for such discussions to be amplified a million times across the globe.