I made my counterpoints[denials] that no one has refuted. — Darkneos

And yet no one (here) agrees with you.

:up:

And yet no one (here) agrees with you. — 180 Proof

no one's made a counterargument, they just try to insist it's a mental issue.

Absolutely not. You have simply reiterated the same thing over, and over, and over and ignored absolutely every suggestion coming your way in service of "But no".

Again, you can only lead a horse to water. If you wanted a drink, you'd take one. — AmadeusD

No, it's because I've done that advice before and it doesn't work because it's not a mental health issue.

What is so hard to understand about that?

The problem is the subjects and things I've learned that undermine what I know to be true and what gives life meaning, like the "no self" idea of Buddhism:

https://iai.tv/articles/why-there-is-no-self-a-buddhist-perspective-for-the-west-auid-1044

But, you might say, even if I have no identity over time, I have an identity right now, a synchronic identity. There is something that is me.And it is a single, unitary thing. Buddhists, however, deny this. They urge instead that while you believe that there is a single unitary you, if only for a moment, there is nothing but a set of causally interrelated psychophysical processes and events that are in turn causally related to prior and succeeding such collections. There are perceptions, feelings, personality traits, physical parts, such as hands and a heart, but no self. These parts don't have a unity. You can take some away and still be you. You can replace some, and still be you. You can add new ones, and still be you. And if you take them all away, one by one, until there is no body and no mind left, there is no you remaining.

That is to say, you are not identical with those parts; nor are you different from them.Nor are you their owner or possessor, or something dependent upon them. You are a fiction that you and those around you have created.You imagine yourself not to be your body, but to have a body; not to be your mind, but to have a mind, not to be your experiences, but to have your experiences. That is, you imagine yourself to be some simple thing behind it all.

But, you protest, I never had any such silly idea at all. Who would ever think that s/he is anything other than a set of psychophysical processes? You, answers the Buddhist. And here is an easy way to convince yourself that you do succumb to the self-reification instinct, even if you recognize that it is a metaphysical error. Think of somebody whose body you’d love to have, for whatever reason. I have always wanted to have Ussain Bolt’s body, at his peak, for just about 9.4 seconds.Just to see what it feels like to go that fast. You probably have other desires.

In any case, I don't want to be Ussain Bolt. That would do me no good. He is already Ussain Bolt. I want to be me with Ussain Bolt’s body. That shows that I do not take myself to be my body, but to possess that body, because I can imagine (whether coherently or not) being me with a different body.

But how about my mind? Same thing. Imagine somebody whose mind you would like to have for a little while. I would like Stephen Hawking’s. Just for a bit. So that I could understand general relativity and quantum gravity. It would be so cool. Again, I don't want to be Stephen Hawking. He already is, and that does me no good. I want to be me with his mind. That shows that (whether coherently or incoherently) I don’t imagine myself to be my mind, but to be its possessor, which could be the same self with a different mind. (And, by the way, I can desire to have both Bolt’s body and Hawking’s mind at the same time, so that I can see what it is like to understand quantum gravity while running 100 meters in under 10 seconds.)

That self—the one that owns but is not identical to the body and mind—that subject of experience and agent of action, is the self that we all instinctively take ourselves to be, but which Buddhist philosophers argue does not exist. Take away the physical and the mental, and nothing remains. So, even at a given moment, I am not a self.