Acharya Prashant addresses a question about the mind's tendency to conceptualize spiritual teachings, using a dialogue with Raman Maharshi as a foundation. The initial query to Raman Maharshi concerns how the triad of the knower, the known, and knowledge, which is absent in deep sleep, manifests in the waking and dreaming states. Maharshi's response outlines a succession: from the Self arises reflected consciousness (Chidabhasa), which is a kind of luminosity; then comes the individual consciousness or the seer (Jiva); and finally, phenomena, which is the world. Acharya Prashant explains that this sequence is a conceptual framework provided because the mind has a perpetual appetite for concepts. The actual way things happen is indescribable, so such descriptions are like stories told to a child to aid understanding. He elaborates on this by comparing the process to waking from a deep, blissful sleep (Sushupti). First, a general, hazy illumination appears, followed by the emergence of self-consciousness, and then the world of objects comes into view. This is a model, not a literal depiction of reality. The core issue is the mind's tendency to turn everything, including the Truth, into a concept. To overcome this, one must recognize this tendency as a predictable, repetitive pattern. Our mistakes are never new; only the circumstances change. The tendency is stubborn and unchanging, which is how it can be detected. Acharya Prashant asserts that the most dangerous trait for a seeker is confidence, especially self-assuredness or assuredness about God. A true lover of truth must be an unrelenting skeptic, questioning everything that arises from within, including their own concept of God, as it is their own creation. He advises that remembering one's own foolishness and tendencies is the real remembrance of God. God is not an object to be remembered but remembrance itself. The path is one of constant inquiry, never settling on a final conclusion or destination.