Acharya Prashant explains that what is called anxiety is simply an illness, an addiction to being troubled. When this addiction finds a subject, it becomes worry, and one says, "I am worried about such and such thing." When no subject is found, you remain sad without any subject. You may have experienced this or seen it in others, where someone is downcast, and when asked what the matter is, they say, "Nothing is the matter, it's just that the atmosphere inside is bad." This is a significant issue, to have such an addiction that you don't even need a reason to spoil your mood. We have become shameless. Previously, if people were sad, they at least felt the need to justify or validate their sadness. They wanted their sadness to have some justification, even if the reason was trivial, like being sad because it's Tuesday or because the clouds are out. At least they had that much shame. But some people have gone even further, saying they are sad for no reason. They have cast aside all internal shame and brazenly declare, "I am someone who has to be sad, and I will be openly sad, and I don't need the support of any reason." In a way, this is good because, despite the shamelessness, there is some honesty. They have at least admitted that they had to be sad, and the reason was just an excuse. The truth is that the reason was never the cause; it was a pretext. The real thing is the tendency (vritti) that sits within. This same principle applies to other tendencies as well. If you have to be angry, you will find a reason. Our actions do not arise from reasons; there is no cause-and-effect relationship to be found. Our actions arise from our tendencies. The reason is something we construct afterward. It is a logic or justification we create later. Our actions come first, and the logic comes later. The action is what it is because it is motivated and driven by the tendency. Our arguments arise from our ancient, primal, animalistic tendencies, from where all our actions originate. You run after money, and you can give a thousand arguments for it, but the truth is that the ancient violence within you makes you run after money. You are afraid, so you want to accumulate physical security, which you call money. You are also violent and want to attack others, and the weapon you accumulate for that is also called money. But you will become an economist and bring high-level theories to explain why money should be accumulated. You have to be troubled. Even if you are given the body of a sixteen-year-old girl, you will still be troubled. Then you will find another reason. You will say, "I am troubled because my body is so beautiful." You have to be troubled because if you are not, you will meet 'That,' and you are very afraid of 'That.' The lifelong hustle is to somehow stay away from 'That.'