Acharya Prashant clarifies that existentialism and the teachings of the Shrimad Bhagvat Gita do not contradict each other. He explains that existentialists argue that human consciousness cannot be suppressed or disowned, leading to the conclusion that man is condemned to be free. Unlike objects like a chair, whose form and purpose are determined by external creators, human beings are born without a predetermined purpose. This principle, where existence precedes essence, means that individuals must discover their own essence rather than receiving it from an external source. This aligns with the concept of 'not this, not this,' suggesting that no outside entity can supply a person's true nature. He further describes existential angst as the conflict between an individual's natural demand for freedom and the pressures of society, family, and education systems that command conformity. While the inner nature seeks liberation, external structures like the economy and government attempt to shape individuals into predetermined roles. Acharya Prashant notes that this tension was particularly evident in post-World War II Europe, where the need to rebuild the nation demanded followership that clashed with the inherent desire for freedom. This struggle against being just another part of a social machine fueled cultural revolutions, as people resisted being cast in the image of others' desires. Regarding theories like simulated reality or the harmonization of different philosophies, Acharya Prashant emphasizes that spirituality begins with the reality of personal suffering. He asserts that the central question is not whether the world is virtual, determined, or a simulation, but rather whether the individual is at peace. If one is experiencing suffering, the technical nature of reality becomes secondary to the need for liberation. Therefore, the focus should remain on one's internal state and the resolution of suffering rather than merely sifting through or regularizing various intellectual theories.