Acharya Prashant responds to a question about the apparent contradiction between the non-existence of the ego and the use of a name for identification. He explains that a name is a utility for the other person. The Absolute can only be uttered to the Absolute, and the Absolute and the false cannot engage in a conversation. Therefore, when the Truth has to engage with the ego, it must use words, which are concepts and thus inherently flawed and false. To engage with the ego, one must have an identity, use words, and act in a bodily way, even though the body itself is also false. When asked who the 'one' is that engages with the ego, Acharya Prashant clarifies that this 'one' is what the ego craves. The ego is the questioner because it lacks answers and solutions. Consequently, if the questioner is the ego, the answerer is also the ego. This interaction happens between an ego at a higher level of consciousness and an ego at a relatively lower level. He defines consciousness as the duality of the experiencer ('I am') and the experienced object (the 'other'), a duality that is the root of all suffering. The common consciousness always requires an object, which is the source of suffering. Spirituality, he states, is not about gossiping about fiction like God or heaven but about addressing immediate, provable suffering. It deals with the reality of how one is living right now. Its aim is the amelioration of immediate suffering. He explains that we are not the true doers or actors; we are driven by the configuration of our body and the conditioning of our mind. This is why the scriptures say there is selfishness in inaction. The listener is not the Truth because the listener has subjectivity, which brings haziness and falseness. The listener is usually listening from their own center to defend their own interests, which is why different listeners interpret the same words differently. Acharya Prashant distinguishes between concentration, attention, and awareness. In both concentration and attention, there is a subject and an object. In concentration, the subject looks at the object with the intention of self-preservation. In attention, the intention changes; the subject attends to the object to understand it, making the object primary. When attention deepens, the subject (the self) diminishes and figuratively disappears. This disappearance of the perceiver is awareness. He concludes by stating that the path of Advaita Vedanta is the way of negation ('Neti Neti' - not this, not this), where one negates everything they identify with, leading to the dissolution of the ego.