Acharya Prashant explains that science is not the cure for superstition because science deals with the objective world, while superstition resides within the human subject. Science honestly limits itself to what is observable by the senses and the mind, refusing to investigate the internal state of the observer. Consequently, even highly educated individuals, such as scientists and engineers, remain superstitious because their education focuses entirely on the external world while neglecting self-knowledge. This leads to scenarios where rockets are launched based on auspicious timings and educated professionals in cities like Bangalore harbor deep-seated irrational beliefs. He argues that superstition can only be removed through rigorous spirituality and self-inquiry, rather than religious dogma. He points out that the current education system provides 'A-vidya' (worldly knowledge) but lacks 'Vidya' (self-knowledge). This imbalance is responsible for global crises like climate change and environmental destruction, which are driven by human greed and consumption patterns that technology alone cannot fix. Acharya Prashant asserts that the most educated and wealthy populations are often the biggest contributors to ecological damage because they lack an understanding of their own desires and motivations. He challenges the audience to recognize that their conventional ideas of a 'good life'—such as high salaries and social milestones—are themselves forms of superstition because they are accepted without inquiry or testing. To overcome superstition, he advocates for the path of Vedanta and pure spirituality, which emphasizes questioning the nature of the 'self' and the source of one's thoughts and desires. He clarifies that this is not about joining a religious cult or sect, but about applying the same intellectual rigor used in mathematics and physics to one's own life. By engaging in self-inquiry and studying texts like the Upanishads or the Ashtavakra Gita, individuals can move beyond the 'half-knowledge' that currently leads to personal and global suffering. He concludes that true education must include both worldly expertise and the profound understanding of the inner self.