Acharya Prashant addresses the question of experiencing the "fear of missing out" (FOMO) on worldly pleasures despite being on a spiritual path. He begins by humorously suggesting that if one feels they are missing out, they should go and enjoy those pleasures, as no one is stopping them. He then questions the premise itself: if there were truly so much enjoyment in worldly things, why would one have turned to spirituality in the first place? He explains that spirituality is not a rigid curriculum prescribed by a strict headmaster. He uses the analogy of outdated school textbooks that teach irrelevant information which students are forced to learn for exams. Spirituality, he clarifies, is not like that. He distinguishes between the external and internal aspects discussed in scriptures. The advice on external matters, like how to decorate a bullock cart, is time-bound and may no longer be relevant. However, the wisdom concerning the inner world of man—such as greed, illusion, the mind, anger, fear, and devotion—is timeless because the inner reality of man does not change. The scriptures, he states, are essential not because of some fear of God, but because they are practically useful for understanding oneself. Their value lies in their utility. When it comes to FOMO, he explains that the world is not truly offering "fun" but is digging its own grave and preparing for its own demise. Therefore, there is nothing of real value to miss out on. The feeling of missing out arises only when one renounces things blindly, without understanding. Renunciation born of true understanding leads to a joy (Anand) that is far superior to worldly pleasure (maza). When one attains this joy, there is no feeling of missing out, just as one doesn't miss the banana peel after eating the banana. He warns against giving things up simply because a guru does, without personal understanding. Such blind imitation leads to suffering and a lingering sense of deprivation. He also critiques the modern "liberal" who rejects old traditions only to become a slave to new societal trends, pointing out that both the blind traditionalist and the blind modernist are stuck with external rules and have not reached the core of religion, which is freedom from the ego.
