Acharya Prashant begins by questioning the nature of the self, or 'I'. He uses the example of a person named Rakesh Kumar to illustrate that the name is given to the body by parents based on gender, but this does not define the 'I'. He probes further, asking if the 'I' is the shoulder or the skin, and concludes that this 'I' has never actually been seen. To live one's life centered on this unseen 'I' is described as the greatest superstition, even more so than believing in ghosts. While a person who believes in ghosts is called superstitious, the one who believes in the 'I' is not questioned. The biggest superstition is the 'I'. The speaker connects this to the common human experience of feeling deceived by the world, such as being let down in love, having children who don't pay attention, or lending money to someone who disappears. This is the lament of every person: that the world has deceived them. Quoting Ashtavakra, he explains that the process of deception always involves two parties: the one who feeds the deception and the one who consumes it. The fundamental problem is that the ego is troubled, and all knowledge is for this troubled ego. The only real problem in the world is 'I am troubled'. No matter how elaborately one describes their problems, they will always end with these three words. The ego operates on the assumption that 'I am, and there is a world'. This is a shared assumption because we all share a body. From birth, we experience ourselves as weak, helpless, and incomplete, and believe that fulfillment will come from the world. The sense of 'I' and the sense of the world arise together; one cannot exist without the other. The 'I' is composed of things from the world—the body, society, thoughts, and relationships. It has no independent existence of its own; it is 'not-self' (Anatma). The 'I' is like a lump formed from various things taken from the world's marketplace. This restless 'I' then seeks solutions to its inherent incompleteness back in the same marketplace—the world. The speaker highlights the flaw in this logic: if you are made from the world and are incomplete, how can more of the world make you complete? It is like trying to cure an illness by consuming more of what caused it. Spirituality's purpose is to investigate the 'I', not the world, which is the domain of science. When the world is seen as an illusion, the 'I' is also revealed to be unreal. Only then can one become infinite, formless, and peaceful.