Why do people live with so many worries?

Any kind of "obsession" can make a person anxious day and night: perhaps, you are obsessed with a fortune, perhaps, you are obsessed with a relationship, perhaps, you are obsessed with the reputation of an act, perhaps, you are obsessed with a "great" cause! ...... As a result, you are seized by this "obsession". Your heart is not free, your eyes are not relaxed. After one obsession, there is another one. You are always in the grip of the "obsessive pursuit". There is no freedom, no liberty in your life. My friend, it's nothing. Trouble is bodhi. People are often caught up in attachment, and that's all right. If you come across an opportunity somewhere, you may have an "epiphany" again, push away the fog of attachment, and you will see the bright universe again. Trouble is Bodhi Why do people have trouble in life? Trouble arises from attachment: There are many good and bad times in life, and when people encounter difficulties, such as unemployment, loss of love, or disappointment, they are of course frustrated and annoyed; when they are in good times, if they are attached to them and afraid of losing them, they will also be trapped by the good times. Therefore, no matter whether one encounters a good or bad situation in life, one must not be obsessed with it. Trouble is caused by ignorance: the innate ignorance is greed, anger, dementia, slowness and doubt; with ignorance, there is greed, anger, pride, doubt and other troubles. Third, the trouble due to look away: the world has a lot of trouble is self-seeking, the so-called "worrying about the sky", and even worried about "the end of the world", etc., worry about half a day, but nothing happened; there are also people because of small things to look away, drilling the bull's-eye, naturally! "The trouble will never end. Look at everything, see through, can be all good and bad luck to hold a transcendent attitude, will not be self-seeking trouble. Fourth, the trouble out of too selfish: the reason why people will have trouble pain, all because there is "I"; "I love", "I want", "I am happy! "I love", "I want", "I like", "I am happy", thinking only of "my" needs in everything, it is easy to be antagonistic and conflict with others, therefore, if there is a lot of "I", there will be a lot of suffering, and if there is little "I", there will be less suffering. If a person can think more about how to benefit people, he or she will be able to live a relaxed and solid life. Buddha said: the earth is a lot of right and wrong troubles, mostly because of the "six roots" inappropriate to chase the "six dusts" inviting: for example, inappropriate to look indiscriminately look, causing death; should not listen to indiscriminate listening to hear a lot of strife and worry; should not be eaten indiscriminately eat, and then the "sick into the mouth". "Disease enters by the mouth", and so on. For the treatment of troubles, Buddhism advocates "taking in the six roots", and Confucianism advocates "don't look, don't listen, don't speak". Some artists believe in "irrationality". They would say that "irrationality" is Zen. People should throw away all the shackles and constraints of rationality, discard all trappings, let the subconscious mind be released, and let the instincts of life be expressed to the fullest extent. Consider this to be the truth of art. We believe that "irrationality" has contributed to opposing the shackles of traditional culture. But it is too shallow to think that "irrationality" is the whole truth. The philosophical and psychological foundations of the theory of irrationalism are Nietzsche, Bergson, and Freud, and it also involves various aspects of sociology. Yet relying only on the theories of Nietzsche and Bergson, including Freud, still does not essentially answer the question. First of all, our previous understanding of the psyche, of consciousness, is still very superficial. Now, staying within the theoretical framework of Freud and others and trying to explain more is not going to yield satisfactory results. So the first thing we have to say is: the whole of modern Western philosophy, modern psychology, we have to break through it. The human psyche, the human consciousness, is much more complex than the description of our existing theories. First, whether it is engaged in art or their own training, in short, human beings want to enter any kind of special realm, the realm of art, are from the rational start, are the "apparent consciousness" to determine the direction. Because the general sense of human "self-consciousness" is "manifest consciousness", which is connected with "rationality". Some people talk about "irrationality" or enter into "irrational" states, but this is the starting point of the "manifest consciousness" level, not the subconscious level. It is impossible to be completely "irrational" and not rely on the "conscious" mind. Thus, it is necessary to analyze "rationality". There is also a finer distinction between the realm of manifest consciousness. Second, where our conscious, rational mind relinquishes control, the subconscious, the preconscious, begins to take over. Much of the strain, the directing of movements while riding a bicycle, is done subconsciously. The subconscious is a very rich level. It has considerable experience in taking over many of the habitual tasks of the manifest consciousness. It does almost the vast majority of the strain and self-control work of the human being. We walk, eat, and many of the most voluminous acts are undertaken by it in command. Third, as the conscious mind further relinquishes control, what Freud called the subconscious mind, in our case the "narrow subconscious" level, begins to assume power. The most common and the most esoteric: dreams. Very similar and typical: drunkenness. Of course, it is in both cases that the conscious, rational mind does not completely relinquish control. Almost identical to the drunken state, to which an analogy can be made, is psychosis. Spouting nonsense and acting out in a big drunken stupor is the same thing as psychosis. In the "narrow subconscious" level, there are many psychological energies, including joy, anger, hatred and love, which are usually suppressed by the conscious mind and reason, but when reason goes out of control, they are released and manifested. Fourth, when the manifest consciousness does not relax its control and reason suppresses everything, the energy of the "narrow subconscious" will gather more and more. It has only two ways out. One is to riot and overthrow the dominion of the manifest consciousness and reason, which is a serious mental illness and insanity. The other, a change of form, an altered expression of one's dissatisfaction and rebellion. This brings us to dreams, slips of the tongue, penmanship, negligence, forgetfulness, psychoneurosis, and so on. More thoroughly, there are emotions, mental illnesses, physical illnesses, and so on. Fifth, in this way, we understand: we can neither completely repress and control the "narrow subconscious", because that will inevitably lead to psychosis or neurosis, etc.; nor can we completely give up the control of the "narrow subconscious", in that case, either drunkenness and madness, or psychosis and madness. Or psychotic madness. The only course is to release and utilize the energy of the "narrow subconscious" in a controlled and guided way. In this way, we have art. Dance, music, painting, poetry, novels, are all such controlled, guided releases. With total loss of control, there are no artists, only psychopaths. Yet there is a need for as little control as possible, as much relaxation as possible, which is called the creative state of the artist. It can be said that artistic creation means a certain degree of controlled, temporary psychosis. The more the artist enters a good creative state, the closer he may be to true psychosis at the same time. When he is persistently in this state, there is Van Gogh. Van Gogh is the artist adjacent to psychosis, or the psychotic within the group of artists. In the state of creation, the artist needs to experience such a realm, with a little bit of rationality, shining like a lamp, while at the same time, allowing the "narrow subconscious" to flow, flood, perform, and act. The "narrow subconscious" is highly free and can do almost whatever it wants. However, the illumination of reason shines through, if at all. All the attachment and logic of reason are discarded, and all the "laws" governing and ruling the subconscious mind are rejected, but there is that clear and unadulterated illumination. That illumination is to be held, to be cultivated. To make it more and more pure. Sixth, there is another important way to release the energy of the "narrow subconscious" in a guided and controlled way, which is Freud's "free association" used in psychotherapy. There are also various psychoanalytic methods. These include the interpretation of dreams, neuroses, emotions, and diseases. By making the "narrow subconscious" appear in the manifest consciousness, the "ruling class" of the manifest consciousness hears the voice of the "narrow subconscious" of the ruled, and hears and confronts its repressed desires. Then the ruled will be appeased to a certain extent. The conflict is eased. Therefore, how to make the manifest consciousness communicate with the "narrow subconscious", so that the manifest consciousness can see and hear the wishes of the "narrow subconscious", or, in other words, make the desires of the "narrow subconscious" appear to the manifest consciousness, this is the way to make the "narrow subconscious" appear to the manifest consciousness. This kind of dialogue, the art of dialogue, is what we need to master. However, dialoguing with the "narrow subconscious" and releasing its energy with guidance and observation is only a matter of art, psychoanalysis, and the treatment of psychological and physiological diseases. Releasing the energy of the "narrow subconscious" is only a demonic obstacle to be overcome in one's own cultivation, and it is something that must be transcended in one's self-cultivation. The seven emotions and six desires gathered in the level of "narrow subconsciousness" will interfere with the practitioner in the form of all kinds of magic obstacles, and if the practitioner stays in this step, or if the mind is too restless to enter into the peace, he or she is likely to become mentally ill due to total loss of control. Therefore, there is a need for that little bit of illumination like a lamp. This illumination should be clearer and more thorough. Eventually, it shines through the level of the "narrow subconscious" and into the "self-natured subconscious". It is then integrated into the Self. There is nothing here and nothing there. This is what Hui Neng refers to as "seeing the nature and becoming Buddha". Nine, that clear and unambiguous illumination is, in a way, what Buddhism calls "nian power", or the so-called wisdom power. But it is not exactly the same. This kind of clear and unambiguous illumination initially appears to be at the level of the manifest consciousness, at the zero point of the coordinates of that level. When it penetrates into the multiple layers of subconsciousness and shines there, it connects again with the coordinate zeroes of those levels. It is at the zero point of the coordinates of the entire consciousness. It illuminates everything and it is without everything. It views everything and it is not dry it can relate to everything. It is if there is something, if there is nothing, if there is something. It is what the ancients called the "Original Spirit". All logic and reason are rejected, there are no thoughts, but the spirit resides there. This is an experience that can only be gained by entering a higher realm. In this way, we can summarize. The "narrow subconscious," or what Freud called the subconscious, is only the level of art, the level of psychosis, the level of neurosis, the level of emotions, and the level of disease. As for epiphany, enlightenment, and Zen, they are at the level of the "self-subconscious". That is why we say that "irrationality" and Zen are not the same thing. To explain art in terms of "irrationality" is still not profound enough. In order to obtain a deeper truth, one must derive an understanding of "consciousness". To use "irrationality" to explain Zen is far-fetched and ridiculous. Zen depends on our power of thought, wisdom, and enlightenment, and under the impact of a certain opportunity, the light of inspiration penetrates into the "subconsciousness of the nature". This is enlightenment. True Zen not only excludes any rational logic of the manifest consciousness, but also excludes the seven emotions and six desires of the "narrow subconscious", so there is no place for the "irrationalists" to talk about the "flow of human desires". There is no place for the "irrationalists" to talk about "the flow of human desires". The whole world is Zen. We have to put ourselves in the great realm of the circle, no action, no thought, no attachment, no abiding. We are not stuck in reasoning and preaching, nor are we stuck in the logical sense of understanding and comprehending, which is still a false realm, a false enlightenment. After reason reaches its limits and exceeds its limits, we must enter a realm that is not reason, that is, the realm of the unity of man and heaven, the realm of no action and no non-action. That is no longer the realm of logical thinking. In that realm, all logic is suspended. Whether it is all the scientific logic and philosophical logic in four-dimensional space-time, or all the value logic and moral and ethical logic that characterize human society. There is no right and wrong, no each other, no dealings, no birth and death, no existence, no gain or loss, no honor or disgrace, no dirt or purity, no increase or decrease. Some friends may say, "You have no this and no that, no logic, but you are talking at great length about "logic", isn't this a contradiction? So you can think that I am talking a lot, or you can think that I am not talking at all. After saying so many words, as far as inspiring epiphanies are concerned, it is possible that a certain sentence may have coincided with your thought. If you understand it, in the sense of cultivation, it is all in the realm of your enlightenment. Then you can throw away a thousand words. To revisit and memorize everything I have said, you may fall into the phase of words. The true meaning of cultivation, of enlightenment, is in this moment, this instant. There is no need to repeat the past, because it does not "exist". The vivid experience of each moment is the essence. The true meaning is in this moment. When scientific theories are developed to the extreme, when the doctrine of matter is complete and complete again, we will find that the logic and science of the West will ultimately be connected with the intuitive wisdom of the mysticism of the East. The whole world is Zen. Hop - Trouble is Bodhi My friend, it is time for us to enter into the world of increasing clarity. It is time for us to be like the sun, like the sky under which the sun shines, like a glittering blade of grass under the sky, like a drop of crystalline dew on the grass. We are transparent, we are vivid, we are quiet, we are peaceful, our "thoughts" are one with the universe, our thoughts are all over the universe, we are not attached to one thing, one object, one image, one thought. We are radiant, we are tranquil, we are full, we are empty, empty and without the obsession of emptiness, we are in a realm. This realm can not be said, can only be realized. It is difficult to preach and teach, but only with the heart to pass on the heart. We are entering a realm. If this entry is real and not false, sensual and not conceptual, then it is really meaningful. Without such realization, any kind of attachment can make you burn day and night and lose the real meaning of life. Perhaps you are obsessed with a great project, perhaps you are obsessed with making a fortune, perhaps you are obsessed with winning a relationship, perhaps you are obsessed with completing a work of art, perhaps you are obsessed with achieving a certain status, perhaps you are obsessed with researching an academic problem, perhaps you are obsessed with your health, perhaps you are obsessed with the reputation of an act, perhaps you are obsessed with a great cause, and so on and so forth. And so on and so forth. As a result, you are seized by this obsession. Your mind is not free, your eyes are not relaxed, you cannot see the universe around you, there is no sunlight, there is no sky, there is no glittering grass, there is no dewdrops on the grass. After one attachment, there is another one. You are always in the hands of "obsessive pursuits". Your life has no freedom, no liberty. Life has become a cage of attachment. There is no real life. I have said this over and over again in order to keep inducing people to truly liberate themselves. Some people are clear at this time, but then they are lost. In the midst of attachment, they are tormented by anxiety. Friend, let go of attachment! You say, "I know that I should live with optimism and freedom, but I am controlled by an immediate utilitarianism that I cannot get rid of. I am oppressed by my "career", I am burnt out, my subconscious resistances are showing up all the time, and I am tormented by hypochondriacs and other neuroses. My subconscious mind was running away from this unbearable "obsession", but I was still "obsessed". I can't help myself! My friend, I say to you again: let go of the obsession! This is a head start. You may look at me half-quizzically, half-comprehendingly. My friend, it's nothing. Trouble is bodhi. People are often y attached, and that's okay. If you come across an opportunity at some time or other, you may again have an epiphany, push away the fog of attachment, and you will again see the bright universe. The sun, the sky, the grass, the dewdrops are all shining brightly. We appreciate every moment of life. Every moment is eternal and absolute.