Acharya Prashant explains that if your perspective towards yourself, your self-definition, your view of yourself, what you call the self-concept, is not progressively improving, then you are not truly living; you are stagnant. He likens a stagnant person to still water that rots and becomes dirty. A person who stops their journey of self-development becomes stagnant, rots, gets dirty, and will be ruined. One must continuously elevate their beliefs and the level of their knowledge. However, he cautions that if you are only acquiring knowledge about external things, about the country and the world, you remain at the social level. This may be a higher category of social knowledge, but nothing beyond that. To have a correct relationship with the world, you must change the way you see yourself and repeatedly ask the question, "Who am I?" You have to improve your belief about yourself. The interesting thing is that as you see that you are not what you thought you were, your relationship with the world changes completely. For example, if you consider yourself to be jaggery, all the flies in the world will become your enemies. Your relationship with the fly changes because you consider yourself jaggery. If you start considering yourself salt, then you will have no enmity with insects and flies. The speaker clarifies he is not suggesting one should start calling oneself salt, but is explaining through an example that your relationship with the world depends on what you consider yourself to be. You primarily consider yourself to be the body. If you consider yourself a male body, then all the women in the world, especially the young and attractive ones, will have a certain kind of relationship with you—a relationship of lust, attraction, and attachment. If you start considering yourself something else, your relationship with the world will change. Your problem of putting people in boxes arises because you have fitted yourself into a box from where nothing is visible. If you say, "I am not a box, I am of the nature of consciousness (Bodha-swaroopa)," how can you fit anyone into a box? Because you yourself have come out of that box. Knowledge can be in a box, it has limits like a box, but consciousness does not. And consciousness is not just a final state. When the speaker says consciousness, he means the continuous expansion of consciousness to become vaster and vaster. Consciousness is not a stagnant entity; whatever is stagnant is dead. Infinity should not be considered a stagnant, stopped thing. Whatever has stopped is definitely limited. The identity of infinity is that it is constantly evolving, constantly expanding itself. So, the meaning of consciousness is the continuous expansion of consciousness itself. If you make this your belief, that "I am one who constantly knows, my name is curiosity," then the boxes will disappear. To fit the world into boxes, you must first place yourself in a box. A box means a pre-determined, inert definition: "I am just this." How do you know what you are? Has your knowledge reached the highest level? If not, why do you believe in it so much? The reason is that to attain the highest knowledge, one has to pay a price, and we are not ready to pay that price. We say we will manage with inferior knowledge. We will hold a delusional definition of ourselves, but we will not pay the price for higher knowledge. If you don't pay it, your condition will remain the same—knowing neither the world nor yourself. You have to believe, but believe the right thing. You have to hold a belief, but believe the words of the highest people. When you go to a high place, you will experience both the joy of liberation and the pain of breaking old attachments. You have to see what is greater for you: the joy of liberation or the pain of attachment.