Acharya Prashant explains that space and time are not external entities but are intrinsically linked to the body and mind. Space arises with the physical body, and time emerges with the mind; they are simultaneous manifestations rather than cause-and-effect relationships. He critiques the common logical model of 'Parinamvada' (cause and effect), where people view the world as a product of a creator's action. Instead, he introduces 'Vivartavada', where the world is a direct expression or manifestation of the source. He emphasizes that the source is not separate from duality; rather, duality itself is the expression of the source. The common mistake is projecting worldly logic onto the ultimate source, which exists beyond the constraints of time and space. Acharya Prashant further clarifies that creation is a continuous process rather than a past event. He rejects the idea of a creator who finished his work and now sits apart from it. Divinity exists in every atom and every moment, meaning it is present in both space and the flow of time. To live in the present is to recognize that everything visible and experienced is sacred. He argues against the tendency to negate the world in search of a separate God, stating that there is nothing outside of this duality. True spirituality involves living fully within duality while maintaining a constant realization of its nature, thereby existing in two dimensions simultaneously. Finally, he discusses the challenge of maintaining awareness of the 'other side' of duality—such as remembering sorrow during moments of joy or death during life. While the human mind finds it difficult to enjoy a moment if its opposite is remembered, Acharya Prashant suggests that the ultimate state is to be fully immersed in duality without forgetting its dual nature. This state of being is what aligns a person with the source. He warns against intellectual cleverness or self-deception, noting that this realization requires deep internal honesty. The goal is not to renounce the world or its pleasures but to understand them so deeply that one remains unattached yet fully participatory.