Acharya Prashant explains that as human beings, it is neither possible nor advisable to simply give up on the past because the body itself is a flow of the past stretching over time. He argues that the past cannot be wished away; if it is bothering someone, it is because it demands resolution and completion. He compares an unresolved past to a festering wound that requires treatment. He criticizes the 'neo-spiritual cult' of living in the moment that encourages people to deny the existence of their wounds or facts of life. To live in the truth is to live in an unconditional acknowledgement of facts, and since wounds are facts, they must be addressed rather than dismissed. He presents two practical possibilities for dealing with the past. The first is to honestly attend to and heal the wound. The second is to find something so immense, beautiful, and important—like Shri Krishna—that one is prepared to die for it, thereby making the wound irrelevant. He warns against a dishonest third way, which involves ignoring wounds while distracting oneself with trivialities like 'potato chips' or entertainment. This third way is dangerous because it leads to a proliferation of suffering. He emphasizes that spirituality is not an absence of common sense but rather 'super-sense'; one must settle their past bills and obligations before they can be truly free. Acharya Prashant further clarifies that while the second method of total dissolution in the truth is alluring, it often comes as a blessing or grace rather than something one can target. Therefore, the path within a person's reach is to sincerely work on healing their wounds. In the spiritual context, the ego is the primary psychic wound. When this wound is fully healed, the 'wounded one' or the ego disappears. He concludes by quoting Kabir Saheb, suggesting that the death of the ego, which the world fears, is actually a state of supreme bliss and union with the absolute.