Acharya Prashant responds to a question about the fight against superstition, particularly in the context of the coronavirus pandemic. He begins by stating that lives were being lost to superstition even before the pandemic, but those were internal deaths. He explains that people are "gross" (sthool) and do not notice when someone is dying from within. Now, however, the deaths are physically visible—corpses are falling in hospitals and on the streets. This has made the event indisputable, providing direct proof. He clarifies that death was happening before, but it was the death of a person's understanding (samajh), discretion (vivek), and intellect (buddhi). He questions how a person can be considered alive if their understanding is unconscious, their discretion is in a coma, and their intellect is crippled or has become malevolent (durbuddhi). For a long time, he has been saying that the ways in which people are living are anti-life (jeevan-virodhi) and death-oriented (mrityu-unmukhi), but people do not listen. Now that there is direct proof, there is chaos (afra-tafri). This chaos itself is a result of people not understanding the mind or life. He criticizes the tendency to not take things seriously when they should be, and then panicking when the danger is imminent. This panic is leading to various mental illnesses, with people experiencing fear, strange dreams, suicidal thoughts, and paranoia about being infected. He attributes all this to a hollow education in both science and spirituality. He distinguishes between the illiterate and the "half-educated" (ardh-shikshit), stating that the latter are more dangerous. The half-educated, who may have degrees but are ignorant, are easily impressed by a few scientific terms spoken in English, especially with an accent, and will prostrate themselves before it as the ultimate truth. He points out that the fault of these people is that they do not even want to gain knowledge, which is readily available in the age of the internet. Instead, they remain blind followers and superstitious, engaging in foolish acts in the name of spirituality. He asserts that it is a great folly not to know who to ask about which subject. One should not ask a confectioner for medicine for a fever or a spiritual guru for a toothache. He clarifies that the domain of spirituality is solely the investigation of the ego (aham)—the 'I' that feels, thinks, lives, and dies. All other subjects, like virology or chemistry, have their own experts, and one must go to them for matters related to their fields. A spiritual guru is not a virologist, and it is crucial to understand which questions to ask whom.