Acharya Prashant addresses the popular, distorted understanding of the theory of karma. He dismisses prevalent concepts like 'karmic account,' 'karmic balance,' 'karmic leftovers,' and 'karmic cleansing' as meaningless. He explains that the principle of action (karma) is very straightforward: before any action, there must be a doer, or an actor. An action cannot occur in a vacuum; an actor must precede it. He further clarifies that the actor and the experiencer are one and the same. The one who performs the action is also the one who experiences its consequences. Therefore, our focus should be on the state of the experiencer. Since the actor and the experiencer are identical, and the actor precedes the action, the experience of 'good' or 'bad' also precedes the action. The quality of the experience is not in the result of the action but in its origin—the state of the actor. To perform a foolish act, one must first be foolish, and the suffering is inherent in that foolishness itself, not merely in the subsequent result. The result only makes the pre-existing suffering manifest. Acharya Prashant explains that the reward for a right action is the very state of being right, which is a state of bliss and stability. A person in such a state is not concerned with the consequences. The desire for a good result arises only when the action itself is not fulfilling. He uses the example of a student who, if truly immersed in the love of learning, would not be anxious about marks. The real work is to pay attention to the state of the actor. If the actor's state is poor, the action will be poor, and suffering is inevitable. The focus of a wise life is on the quality of the actor, not the outcome of the action. Expanding on the idea of freedom, he introduces Jiddu Krishnamurti's concept of 'inner freedom,' which is freedom from oneself—the biological and social conditioning that one has internalized. This inner slavery is more dangerous than external bondage because it is often mistaken for freedom. The real spiritual revolution is to become free from this inner, conditioned self. He concludes that spirituality is not about contemplating the truth, which is ineffable and unthinkable, but about investigating the false. The entire spiritual process is about identifying and eliminating the false, the deceptions (maya), and the bondages. When the false is removed, what remains is the Truth.