Acharya Prashant explains that one should not consider whatever they are thinking to be the truth. He describes the human condition as a great dilemma, where we are trapped people. We know nothing beyond what we think, yet he advises not to accept our thoughts as truth. This is the grinding mill in which one must be ground. What seems to be, at any given moment, becomes our truth, our experience becomes our reality. However, he states that one should not consider these experiences to be the truth. This constant struggle is what one must remain in. He likens this to being ground between two millstones, stating that by being ground in this mill, one becomes free. He identifies these two millstones. On one side are the thoughts and feelings that arise from *Prakriti* (nature/the body), which cannot be denied as they exist. On the other hand, one cannot fully assent to them because one knows they are beyond *Prakriti*. The spiritual discipline (*tapasya*) is to live in this body yet remain separate from it, to be caught between these two parts. One is neither fully the body nor fully the Self (*Atma*); one is in the middle. One cannot be completely the body, nor can one be pure consciousness. The key is not to give up or surrender, as surrender usually means accepting oneself as the body. The body will torment you throughout life, offering terms of surrender for comfort, but one must not yield. Similarly, one cannot become pure consciousness and sever all ties with the body. One will remain in the middle, being ground, and this grinding is called *tapasya*. This is what it means to be separate from one of the millstones. The body is like a car that offers comfort inside but will crush you if you stand before it. One must get out of the car and also avoid being crushed. He advises learning to rebuke and challenge oneself, even suggesting a 'fist method' of meditation where one punches oneself if inner fire is lacking. To respect the Truth, one must first learn to disrespect the false self. This requires *vivek* (discrimination) to differentiate between the high and the low, the true and the false. He concludes by rejecting the concept of *swabhimaan* (self-respect) in favor of *satyabhimaan* (pride in Truth), as the 'self' is often identified with the false.