In response to a question about whether one needs to read scriptures if the truth arises from within, Acharya Prashant questions the questioner's own experience, asking, "Have you seen your life?" He points out that it is the questioner's own chest, and he should know better than anyone what is inside it. He asks rhetorically, "Which Upanishad has emerged from your chest till today?" Acharya Prashant explains that our entire natural structure is outward-looking. We are not naturally inclined to understand ourselves or to see the observer within. Our entire system is designed to look outwards and interact with the external world; it knows nothing beyond that. The very thought that there is an observer who exists and is seeing all this will not even occur to you unless someone tells you. He asks how one can extract this knowledge from their own chest if no one points it out. The mind is always engaged in what is being seen, the object, not the seer. For instance, when you see a towel, your mind immediately thinks of the towel, not the one who is seeing it. The thought of who is afraid, who yearns, who gets satisfaction, who listens, where he came from, and what he wants, will never come on its own. He dismisses the idea of all knowledge being within the chest, humorously stating that what is in the chest is phlegm. He challenges the notion by saying, "Leave a man in the jungle and see how many Upanishads come out of his chest." He clarifies that we have a misconception about ourselves, thinking we are so great. Naturally, what arises from within is anger, attachment, lust, hunger, thirst, sleep, and fear. Truth does not arise from within. Even love is not something that arises naturally; it has to be learned. What is often mistaken for love, like a mother's affection for her child, is actually attachment (moha) or possessiveness (mamta), a biological mechanism for the protection of the child, which is also seen in animals. This is natural (prakritik), but not of one's true nature (swabhavik). Spirituality, he explains, teaches the difference between nature (Prakriti) and one's true nature (Swabhav). What is natural is not one's true nature. Love is not natural; it is of one's true nature. We live far from our true nature, and we cannot bridge this distance on our own because we are not built that way. However, we possess consciousness, which separates us from animals. This consciousness allows us to stand apart from what is natural within us. The ego does not want to seek knowledge because if it truly learns, the false life it has built will collapse. To maintain this false life, it becomes necessary to say, "I don't need to learn or read anything; everything is already inside my chest." He concludes that the real meditation is to listen to the right things, ask the right questions, and engage in the right dialogue.