Acharya Prashant addresses the relationship between social reformers and spiritual mystics. He states that you cannot be a true social reformer without being spiritual at heart, and if you are indeed spiritual, your existence will definitely result in social reform. At their best, these two are one. However, he clarifies that this is not always the case, as there are social reformers of all kinds and spiritual masters of all kinds. Many social reformers who knew nothing of spirituality have brought about reforms that proved divisive and counterproductive. Similarly, there have been mystics who had no intention towards social reform. The speaker explains that a true spiritual teacher will also be a true social reformer. Spirituality without compassion is not possible, and the idea of enlightenment as a purely personal event is a great delusion. The false self is a network, and we are all nodes in it. Therefore, one node cannot be liberated by itself in isolation. The real spiritual person will have to be, by compulsion, a social reformer because they are here to dismantle the entire network, not just their own little personal node. The real spiritual teacher will have to be an avid social reformer all his life. Further elaborating on the hierarchy, Acharya Prashant explains that the spiritual teacher comes first, and the social reformer comes later, as the mind is the central thing and the world is its extension. He introduces the concepts of 'Jivanmukta' (liberated while living) and 'Videhamukta' (liberated from the body). The 'Jivanmukta' is the highest ideal one can aspire for. While a 'Videhamukta' is free from the body, a 'Jivanmukta' is free from both the body and the mind, even while living. Quoting the Ribhu Gita, he defines a 'Jivanmukta' as one who knows they are not a 'Jiva' (a person). This means being free of life itself—all its hopes, delusions, relationships, and conditionings—even while living and breathing.