Acharya Prashant responds to a question about being governed by conditioning and how to separate the experiencer from the experience. He suggests a small trick: try to figure out where a particular thought or behavior is coming from. While this may not always be successful, it helps one realize that the thought is not original or authentic, but is coming from somewhere else. He illustrates this with an example of a descendant of an aristocratic lineage whose mannerisms belong to his great-grandfather. This person, lacking money or authority himself, unconsciously imitates his ancestor because the ego desires the power his great-grandfather once had. He might not even be aware of this imitation. Acharya Prashant extends this concept to various aspects of life, explaining that people's behaviors, including how they propose in love, are often copied from movies. They might believe they are baring their soul, but they are merely repeating a scriptwriter's words. Similarly, fashion trends like the 'Sadhana cut' hairstyle or bell-bottom pants are not original choices but are copied from actors and societal trends. He emphasizes that people are not original; everything comes from somewhere. There is no individual, only a process. The ego, which is this process, fools itself into believing it is the doer. He uses an analogy of a man on a moving train platform who, by moving at the same speed as the train, creates the illusion that he is pushing it. This is how the ego operates: it attaches itself to the moving force of Prakriti (nature) and claims doership. Regarding compassion, Acharya Prashant explains it at two levels. Ordinary compassion is lending a helping hand to someone who is already willing to be helped, like someone wanting to escape a burning house. Extraordinary compassion, which is magnificent, is to awaken the 'chooser' within someone who is unwilling, which is akin to bringing the dead to life and is extremely difficult. What is commonly called compassion is often just old-fashioned mercy, a natural, chemical, and selective instinct seen even in animals who help their own species. Real compassion, he states, can look ugly, cruel, and like heartlessness. He cites the example of Vibhishan, who is considered a traitor for leaving his side, but his action was one of true compassion. In contrast, Indrajit, who was loyal to his side, is often seen as a better figure. Real compassion, unlike pretty and divine-looking mercy, can be misunderstood and even earn one abuse.