Acharya Prashant addresses a question about what a world would be like if everyone's consciousness reached the highest level. He begins by pointing out that the most immediate problem is that we are trying to imagine the problems of a world of higher consciousness while being in a state of lower consciousness. He explains that this is a fundamental flaw in the question itself. He elaborates that one must first imagine the world of higher consciousness, but this imagination comes from our current, lower state of consciousness. A person's highest imagination is limited by their current level. He gives the analogy of a dog imagining its highest ideal, which would be a world where it rains bones. Similarly, a person's imagination, even the highest, is of the same level as their current state of being. The 'I' or ego is at the center, and the atmosphere of consciousness is created around it. This atmosphere cannot go far from where the 'I' is, which is where one has staked their existence. Just as an animal tied to a peg can only go as far as the rope allows, our imagination is tied to the peg of the ego-sense, and the rope is our past experiences. Imagination is simply a longer rope, but one still remains tethered to the peg. Acharya Prashant further explains that we do not understand the nature of imagination. All our future aspirations are recycled forms of our past experiences. A person who has only experienced poverty will imagine wealth in their future aspirations. He emphasizes that one cannot imagine something they have no experience of, such as a blind person trying to imagine sight or a person who doesn't know French trying to imagine speaking it. Therefore, one cannot imagine the world of a Buddha or a Krishna. The mind's trick is to make us believe we can imagine these higher states, and then, based on our flawed imagination, we reject them. This is a way for the mind to avoid the real work. He concludes by advising against getting lost in such imaginations. Instead of imagining a world of higher consciousness, one should first look at the problems of the world they are currently in. The reality for us is not liberation, but bondage. Therefore, the focus should be on understanding this bondage. The Upanishads, he notes, do not describe the ultimate truth at length but focus extensively on explaining Maya (illusion) and bondage. This is because liberation is not something that can be described or imagined; it can only be known by being free. To know liberation, one must become liberated. The effort is not to attain a higher state but to understand and break free from the current state of bondage. Liberation is the natural result of being free from bondage.