Acharya Prashant addresses a question contrasting his emphasis on effort and spiritual practice with the teaching that peace is our inherent nature and that effort only creates doership and tension. He clarifies that whatever happens on its own is not necessarily good for a person. He explains that things that happen on their own exist on two planes: the natural/physical and the spiritual. The natural tendencies like hunger, sleep, sexual desire, and laziness arise from our biological system, which is part of Prakriti (nature). We did not choose this system, and he warns against being governed by these automatic impulses because they are not our true self. He elaborates on the distinction between consciousness and the body, asserting that 'you' are the consciousness, which is separate from the physical form. He provides examples, such as choosing to study when the body wants to sleep or fasting when the body is hungry, to demonstrate this separation. This ability to choose against the body's impulses proves that we are not merely our physical selves. To the extent that one identifies with the body, one is like an animal, operated by bodily needs. An animal lacks the higher consciousness to go against its instincts, whereas humans have the capacity for choice, which proves that the body and consciousness are different. Acharya Prashant refutes the idea that peace is freely available, calling it a delusion often spread by modern, industrialized spirituality. He states that we are born restless, not peaceful, and that peace, understanding, and truth must be earned through intense effort and by paying a price, even with one's lifeblood. He argues that the notion of these qualities being free is a form of self-deception that allows people to avoid the necessary hard work. He challenges the questioner to reflect on how many of their life's decisions were made with full consciousness, suggesting most are automatic reactions driven by biological and social conditioning. Finally, he clarifies the role of effort and the meaning of 'working inwards'. Since we are born flawed, he argues, effort is essential to become right. The capacity for effort is a resource. If this resource is directed towards external goals like money, power, or fame, it leads to more suffering. However, if the effort is directed inwards, life can be transformed. 'Working inwards' does not imply inaction; rather, it means that all external actions should be performed with the internal objective of purifying the mind and elevating consciousness.