Acharya Prashant explains a fundamental point: the Self (Atman) is not in us; rather, we are in the Self. He states that it is the height of the ego's arrogance to claim possession of a soul by saying "my soul." The soul is neither amenable to possession nor is it personal or individualistic. One cannot have a soul; what one has is a personal mind, a personality, and everything that is divided, fragmented, and personalized. We often talk about the soul as a property that belongs to us and even pretend to know a lot about it. The speaker clarifies that the Self, or the Truth, is not an object that can be exposed to knowledge; it cannot be known. The Self is the absolute witness, and to claim to know the Self would be to claim to witness the witness. Therefore, it is inappropriate to think in terms of either having a soul or knowing the soul. The Self displays no movement, though all movement is within it. If the Truth is considered personal, it belongs to the ego, which would imply the ego is bigger than the Truth—the ego's biggest dream. The universe we perceive exists only through our sensory mechanism; without the senses and the mind, there is no universe. The universe (the world) and the senses (the ego) are two ends of a duality, existing only in relation to each other. They are not the Truth because they are subject to change, and whatever changes brings grief and suffering. The world has no objective reality of its own; its state depends on the state of the perceiver, and vice-versa. The mind itself is a product of its surroundings and lives in time, which is change. Those who have known, the speaker says, have identified the one test of Truth: it is totally dependable, never changing, betraying, or passing away. It is not in danger of being exhausted and does not depend on anything else for its being. This Real lies outside the province of the thinking mind. This dependable, unchanging reality is the only thing one can absolutely rely upon. When the mind is quiet, it dissolves into this Truth, which is a state of relaxation and peace. This relaxation is our deepest desire, and this Truth has been given the highest priority, worshipped, and termed as God. It would be a tragedy to believe we contain this highest reality within ourselves, as what is contained cannot be more powerful than its container. The speaker concludes with two points: firstly, nobody has a soul, and secondly, there are not different kinds of souls, only different personalities and phenomena. The Atman is one, and it is prudent not even to call it 'one' as that imposes a finite boundary. When it comes to the Atman, the most appropriate response is silence.