Acharya Prashant addresses a question about the apparent contradiction between dedicating every moment to a higher purpose and the idea that solitude is sanity. He clarifies that what is commonly called "personal time" or "private time" has no connection with true aloneness. He explains that aloneness means *Kaivalya* (absoluteness), spirituality, and a state of being with the Self (Atma). The time that people designate as personal is rarely, if ever, spent in connection with the Self. Instead, he questions what people do in their personal time, asking if they engage in activities that lead to the Self or if they get entangled in more worldly distractions. Using the example of Valentine's Day, he points out that people engage in various spectacles and call it their personal time, but these activities have nothing to do with the Self. He distinguishes between personality and the Self, stating that personality comprises all the external layers and affairs, while the Self is the inner point of realization, which is inherently silent. The problem with personal time is that it is often used to feed the false 'I' or the ego, which is nothing but a collection of these external layers. He uses an analogy of the body, where the real 'I' (the Self) is silent, but the various parts (like the ear or nose) start claiming to be the 'I'. Feeding these false 'I's is like stuffing food into the ear, which only leads to swelling and pain. Similarly, nourishing the ego, the false 'I', only makes it stronger and causes more suffering. Acharya Prashant asserts that this is why he calls personal time a problem, as it is the time one saves for oneself, for one's selfishness and personal concerns. He advises dedicating one's time to a cause or goal that is greater than oneself. He further explains that there are two ways to misuse time: one is to be a slave to someone else, like a boss, for money, and the other, equally detrimental, is to be a slave to one's own whims and desires, believing it to be freedom. He argues that what we consider our personal will is not original but is a product of conditioning from society, media, and education. It is merely a repetition of external influences. The true power lies in the ability to see and understand things with innocence, without the preconceived notion of 'I know'. This observation, free from the confidence of prior knowledge, is what clarifies everything.