Acharya Prashant explains that the concept of God is fundamentally linked to the state of the human mind. He posits that the mind is inherently restless and dissatisfied, constantly seeking something higher to achieve peace. This search leads to two types of people and, consequently, two types of God. The first type, comprising the vast majority, looks for God externally, treating God as a character in a story or a physical entity located in a specific place or another world. Acharya Prashant argues that this external God is a creation of the restless mind and is essentially a form of atheism because it relies on false imaginations and desires. He asserts that true theism involves knowing the 'real' God, which he identifies as the state of a settled, peaceful, and silent mind, often referred to as the Self or Atman. He further clarifies that God is not a provider of worldly desires but the resolution of the mind's problems. While people worship various forms like Shri Krishna or Shri Ram, the ultimate goal of all such paths is the same: the attainment of inner peace and the dissolution of the ego. Acharya Prashant criticizes the common practice of using religion and temples to fulfill worldly wishes, calling it a grave misuse. He explains that true religion is about liberation from desires, not their fulfillment. Symbols and idols in temples are meant to remind individuals of their own shortcomings and their potential to rise above them, rather than being objects to bargain with for material gain. He emphasizes that the internal God, being formless and beyond attributes, is the only way to end religious conflicts, which arise from external, subjective attachments. Regarding destiny and the world's creation, Acharya Prashant suggests that instead of worrying about who created the world or what one's fate is, one should focus on the 'observer' of the world—the self. He references the Bhagavad Gita, noting that while many external variables are beyond our control, we have the right and responsibility over our choices and actions. He dismisses superstitions like astrology or animal sacrifice as products of the same desire-driven externalized religion. Ultimately, he defines God as the highest possibility of human consciousness—a state of total silence and purity where the mind's agitations cease to exist.