Acharya Prashant responds to a question about whether his denial of enlightenment stems from a personal lack of such an experience. He clarifies that the issue is not whether someone has had an experience, but rather whether we understand who the experiencer (anubhokta) is. Once the nature of the experiencer is understood, the notion of experiencing something 'beyond' will vanish. The experiencer within us, he explains, is fundamentally tied to the material brain and can only perceive things that are worldly, three-dimensional, and can be conceptualized or discussed. Therefore, any experience, including one labeled as 'enlightenment,' is inherently a material experience, separate from the experiencer. The speaker argues that the pursuit of an enlightenment experience is just another craving of the ego, which is perpetually thirsty for new experiences, be it travel, food, sex, or money. Adding a 'divine experience' to this list is a trick the experiencer plays on itself. He points out that he is not denying that an experience might have occurred, but whatever is experienced will be worldly and mundane because the experiencer is not configured to perceive anything else. He criticizes the idea that spirituality is about reaching a final destination called enlightenment, comparing this desire to the relief felt when burdensome exams are over. This indicates a lack of love for the process of sadhana (spiritual practice) itself, which should be a continuous and unending process of self-improvement. Acharya Prashant further deconstructs the popular narratives around enlightenment, stating that most are either fabricated by individuals themselves or exaggerated by their followers. He warns against the commercialization of spirituality, where gurus promise enlightenment in exchange for service or money, citing a recent tragic incident where educated parents killed their daughters under such influence. He asserts that true spirituality is a simple, straightforward, and clean process of self-inquiry (atma-jigyasa). It is about investigating the nature of the troubled self and the source of its troubles, not about magic, tricks, or chasing special experiences. Quoting Kabir Saheb, he emphasizes that the joy found in the company of the wise (the process of sadhana) is greater than any promised heaven (the goal of enlightenment).