A questioner shares his story of being deeply involved with a spiritual organization and a guru for many years. An incident involving the guru in 2011 shocked him, causing him to leave. He felt emotionally broken, having dedicated his life to the guru. Even after nine years, he feels his intense desire for spiritual attainment has diminished. He has been listening to Acharya Prashant for a year and feels a desire to connect, but the past shock prevents him from having faith in anyone. Acharya Prashant responds that it is a good thing and advises the questioner not to have faith in any person. He states there is no need to give a superhuman status to any individual made of flesh and blood. Referring to the scriptures, he explains that the Vedas are considered "Apaurusheya," meaning not of human origin. The hymns of the Vedas came through sages (Rishis), but the Rishis themselves were never called "Apaurusheya" or the supreme being. The words that came through them, the ultimate truth, are considered not of ordinary human creation and beyond the mind. He advises having faith in these words, not in the person of the Rishi. He distinguishes between the Rishi and the "Rishi Prasad" (the grace or gift of the sage, which is the knowledge), emphasizing that the Rishi is a human being of flesh and blood, just like anyone else. Acharya Prashant uses the analogy of the collapsing Lakshman Jhula bridge in Rishikesh, asking whether one should call it a fraud or be grateful for the countless times it helped people cross the river. He explains that every medium is earthly and has its weaknesses. The fact that a person with human weaknesses can still offer something great to humanity should make them more magnificent, not a subject of condemnation. He points out that the man who fell had the same weaknesses as everyone else, yet he went beyond them to give something immortal to humanity, which should increase respect for him. He criticizes the tendency to deify people, which leads to disappointment when they show human flaws. He further illustrates this by citing examples from Indian mythology where even gods and avatars are depicted with human-like flaws and emotions. Rishis have wives and feel jealousy; gods have abducted wives of sages; Kamadeva (the god of love) shot an arrow at Shiva. He notes that the Vedic literature is honest in not hiding these aspects. He mentions Shri Ram's attachment to his wife, his grief, and his deluded act of violence against a golden deer, and Shri Krishna's sometimes deceitful actions in the Mahabharata. He concludes by advising against having baseless expectations. Be grateful for what you receive, and remember that any human is just a human. He tells the questioner to listen to the words and not be concerned with the personality, as the hymns are of non-human origin, but the Rishi is not. He says that the problem lies in our own false expectations and fantasies about gurus.