Acharya Prashant explains a quote from Ramana Maharshi about the "subsisting mind." He distinguishes between the center of the person, which is the subsisting mind, and the continuously changing faces, moods, and identities of the personality. At every moment, an "I" finds a different and separate subject to be busy with. The tendency of the "I" to remain occupied with some subject, however, does not change. People often mistake a particular subject or a specific identity of the "I" as the problem. For example, one might feel troubled by a particular person, place, or thing. By removing that external factor, one feels a sense of accomplishment, but the underlying trouble remains. Similarly, one might identify a personal trait like being hot-headed as the problem and, with some effort, get rid of it, only to feel a false sense of peace. Acharya Prashant elaborates that the real issue is not a specific, passing trouble but the root of oneself. He states, "At the root of one's troubles is the root of oneself." He uses the analogy of Don Quixote, who, consumed by the idea of fighting evil, projects it onto windmills and fights them. The problem is not the windmills but Don Quixote's internal need to fight. Similarly, we project our internal issues onto external situations or specific personal traits. This creates an internal script that is played out on an external stage, the world. The real troublemaker, the subsisting mind, remains unnoticed while we are busy with superficial battles. This subsisting mind is the tendency that remains to create more trouble for oneself. The speaker explains that the "subsisting mind" is what Ramana Maharshi calls the tendency of the 'I' (Aham Vritti). It is the tendency towards "I-ness" that gives rise to various thoughts, actions, and emotions with the 'I' at the center. This ego-I takes itself to be the true 'I'. The disease is the patient thinking of himself as the doctor. The ego-I creates a closed system, a room of mirrors or an echo chamber, to insulate itself from anything outside. Therefore, superficial measures do not work. The only thing that can convince one of this illusion is suffering itself. If one is suffering, it is proof that their worldview is misplaced and their entire mental structure is flawed. One must ruthlessly question their assumptions and the central idea of themselves, rather than being in a hurry to change external circumstances or parts of their personality.