A questioner points out some apparent contradictions between Acharya Prashant's teachings and the life of Swami Vivekananda, specifically regarding meditation, miracles, and non-vegetarianism. Acharya Prashant responds by first noting that the questioner has focused on three points of apparent contradiction out of a thousand points of agreement. He questions the intention behind seeking out contradictions, suggesting that if one looks for them, they will be found. Addressing the topic of meditation, Acharya Prashant clarifies that he has always stated that meditation methods are useful at an initial stage. He explains that Swami Vivekananda meditating since childhood, as taught by his mother, aligns with this view. The dishonesty, he says, lies in clinging to the same method for decades, until one is 40 or 80 years old. He emphasizes that Swami Vivekananda made meditation his entire life, which is the very thing he advocates. He contrasts this with the hypocrisy of meditating for a short period and then living a life of tension and exploitation. He states that he opposes the pretense associated with meditation methods, not the methods themselves. Regarding miracles, Acharya Prashant explains that the incident where Ramakrishna Paramhansa's touch altered Vivekananda's consciousness was a mental phenomenon, not a miracle. He compares it to the profound experiences that can arise from love and trust, such as a mother's embrace or a lover's touch. Given that Ramakrishna was a highly realized being, his touch would naturally have a special effect. He mentions that even Ramakrishna had to be freed from his attachment to Mother Kali by his guru. He also shares that similar 'miraculous' events, like people's fevers subsiding in his presence, happen regularly, but he attributes them to love and trust, not miracles. On the subject of non-vegetarianism, Acharya Prashant points out that no human being is perfect. As long as one is in a human body, there will be flaws and imperfections. He mentions that he himself consumed dairy products until about eight years ago. He suggests that the spiritual journey is an endless process of shedding flaws. It is possible that had Vivekananda lived longer, he might have given up non-vegetarianism. The key is to learn what is valuable from great masters, like taking the moonlight from the moon and not focusing on its spots. He concludes that if one seeks a perfect person to learn from, they will never learn from anyone, because no one is perfect.