..anything is not in control. I do not agres. If body would really be out of control, you have a problem. But moving our legs, choosing to do this or that, is not out of control. Urinating, defecating becomes very problematic when this is really out of control, but for most people it is not.
There is also a certain control over the mind. One cannot say, because i cannot concentrate mind on an object for 4 minuten, that this shows mind is not under control. We can control the mind to a certain extent. For example, we can phantasize about a beautiful woman or man and even arise lustful feelings and bodily reactions. We can concentrate on a taks. It is not true that mind is totally out of control.
I see the issue of having control as follows:
One of the definitions of anicca I’ve read from Lal is: We cannot maintain things to our satisfaction. (or something similar)
I think that when it is talked about not having control, it is not referred to as no having control never, but to as having control that we cannot maintain as we want forever. When aging we can lose capabilities to the extent of not being capable of controlling when to urinate or defecate, we can develop mental illness, parkinson for example, and not we able to control correctly our body, alzheimer and losing some mindfulness capabilities, etc. We can have accidents too and therefore lose some habilities. Also, when departing from the body, actions with the manomayakaya are not slowed down due to a karaja kaya, and then it is more difficult to reflect on our intentions before doing the actions, i.e. we have less control.
But that does not mean that we never have control. Indeed, there are times when we have control, and it is a precious time for learning Dhamma and practicing dana, sila, and bhavana.
As for the anxiety, I think that when a person has not experienced niramisa sukha and reflects too much about anicca, he fills trapped because he begins to understand that (mundane) satisfaction is no possible in the long term and does not know any other kind of satisfaction. That creates friction or restlessness in the mind.
Lal emphasizes the importance of beginning with the mundane eightfold path, and it must be for some important reason. I think it is to allow one’s mind to have glimpses (tastes) of niramisa sukha and to understand that that kind of satisfaction is a better one. When one ho knows niramisa sukha (and also have overcome micca ditthi) reflects on anicca, instead of feeling trapped and generating mental friction, he will recognize a way out of anicca (and then a way out of dukkha and anatta) in niramisa sukha and generate dispassion for this world of 31 realms. Then he begins with the Noble Eightfold Path.
Of course, all I said is what I have understood from what I have read and reflected on. If I have misunderstood something, I beg someone to correct me.