The true trust

“I am God, who can do something against me, if I didn’t want in the deepest part of my soul?” (Buddha, philosophical atheism)

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Commit your way to the Lord

Trust in him and he will do this (Psalm 37;5)

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Once I witnessed how an old good lady visited an acquaintance, who had lost her husband a few days ago and was in a depressed state. As the old, withered, silver-haired lady said goodbye, she spoke: “Stay calm. God does not forsake the widows and orphans.”

Not these words themselves moved and shook me: it was the sound of the voice, the tone of great determination, of the most unshakable faith, of unconditional trust; it was the glance of the blue eyes, which flashed light and then glowed calmly, brightly, mildly, peacefully again.

What she said, was a clear expression of the adamant trust, which Christ painted with the words:

Truly I tell you, whoever says to this mountain: Be lifted up and thrown into the sea! and does not doubt at all in his heart but believes that what he says will take place: it will be done for him. (Mark 11;23)

These words of the Savior express very well, that which we talk about, in a bold image; since whoever rests upon the true trust, which may have emerged in whatever way, doesn’t want to move mountains, or he blissfully sits in his firm faith like a child in its fairy world, or he has much more important things to do than moving mountains, has to fulfill much harder achievements and he fulfills them, so that he does more than moving a mountain in the air and plummeting it in the sea.

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Human wants life no matter what. He wants it consciously and as demonic (unconscious) drive. In a second line he wants life in a specific form. If we ignore the wise (the holy Indian Brahmins, Buddhists, Christians and wise philosophers like Spinoza was), then everyone hopes, that divine breath will carry them, like the wings of a butterfly, from flower to flower. This is the normal trust of God’s goodness.

However, since the experience of even the stupidest one learns, that the divine breath is not only a soft Zephyr, but can also be a cold icy wind of the north or a frightening storm, which may annihilate flower and butterfly, besides trust also God-fear comes in.

Let us imagine a human of the ordinary kind, even he, built from a hardworking priest, comes from the Church and says: “I trust upon God, I stand in His hand, He will do good for me.” Could we open in his heart the most hidden ply, we would find, that with this confident expression he actually wants to express:

“My God will save me from doom and destruction.” He fears unhappiness and death, most of all a sudden death.

Does this human trust upon God? He trusts in fear: his trust is nothing else than God-fear in the shredded robe of trust: fear glimpses outwards from a thousand holes and ruptures.

One can rightly assume, that between this God-trust, resp. this God-fear and the trust of the real believers lies no other grade of trust. Differences exist only in the way and manner, how the believer puts up with the blows and benefits of fate: if in the poles prevail absolute downheartedness and absolute rest on one side, absolute joy and absolute rest on the other side, or if there’s always a point somewhere in between these boundaries; for always he says:

What God does, is done well.

It is only the flesh, as the theologians say, which shivers or rejoices: the soul is always full of trust.

From these believers those immediately become a saint (like how a doubter immediately becomes a wise the moment he starts to have contempt for death) who love death [on earth].

God-fear is fear for death, God-trust is contempt for death.

He who has overcome the fear of death, he and only he can generate the delightful, most aromatic flower in his soul: unassailability, immovability, unconditional trust; because what in the world could move such a human in any way? Need? He knows no fear of starvation. Enemies? At most they could kill him and it is death what cannot frighten him. Bodily pain? Should it become unbearable, then he throws, the “foreigner on earth”, himself together with his body away.

This is why contempt for death is the prerequisite sine qua non for the true trust.

But how can it be achieved? Through religion and through philosophy.

As religion gives the individual the marvelous trust, it gives it in the cloak of pretty delusion. It lures the humans with a sweet image, which awakens in them the passionate desire and with the embrace of the marvelous illusion it crushes the fear of death away from his breast. He has contempt for the earthly life, to maintain a more beautiful heavenly life.

Faith is therefore the prerequisite of religious trust and the more humanity’s capability to believe decreases, as a result the more rare the real God-trust becomes, or (which is the same) the more fearful, disoriented, groundless, unhappy humans become.

We live now in a period, where the blissful internalization by the continuous decrease of faith becomes more and more rare, the unhappy groundlessness and peacelessness become more and more common: it is the period of inconsolable unbelief.

Only the philosophy remains. Can she help? Can she without a personal God and without a Kingdom of Heaven on the other side of the grave give a motive, which internalizes, concentrates and thereby sprouts the blossom of the real trust, the unshakable peace of mind? Yes, she can; certainly, she can do it. She bases the trust upon pure knowledge, like religion grounded it upon faith.

As little as the religion of salvation, Christianity, can be moved further, so little can my philosophy of salvation be moved further: she can only be perfected, i.e. in details, namely in Physics, be expanded; since in the world there is no miracle nor unfathomable mystery. Nature can fully be fathomed. Only the origin of the world is a miracle and an unfathomable mystery. I have nevertheless shown that for us even the divine action, i.e. the origin of the world, is explicable as an image, namely when we purposely attribute the worldly principles Will and Mind as regulative (not constitutive) principles to the pre-worldly deity. With that, in my conviction, human’s speculative desire has come at the end of his way; since I dare to state, that about the being of the pre-worldly deity no human mind can give account. On the other hand, the by my as an image mirrored origin of the divine decision to embody itself in a world of plurality, in order to free itself from existence, should be satisfying enough for all reasonable ones .

What has now followed from my metaphysics. Precisely a scientific foundation, i.e. knowledge (not faith), on which the unshakable God-trust, the absolute contempt for death, yes love for death can be built.

Namely I showed first of all, that everything in the world is unconscious Will to Die. This Will to Die namely is in humans fully and completely concealed by Will to Live, since life is the method for death, which present itself clearly for even the stupidest ones: we continually die, our life is a slow death struggle, every day death gains, against every human, more might, until it extinguishes of everyone the light of life.

Should such an organization of the things be possible at all, if human in essence, in the primordial core of his being, doesn’t want death? The savage wants life as an delectable method to die, the wise wants death directly.

One only has to make himself clear, that we in the inner core of our being want death, i.e. one has to strip off the cloak of our being and at once the conscious love of death is there, i.e. complete unassailability in life or the most blissful delightful God-trust.

This unveiling of our being through a clear look at the world, where one finds everywhere the great truth:

that life is essentially unhappy and non-existence should be preferred;

then as result of speculation:

that everything, which is, was before the world in God and that, figuratively spoken, God’s decision to not be, and has partaken in the choice of the method for this goal.

From this follows:

that in life nothing can hit me, good nor bad, which I have not chosen myself, in full freedom, before the world.

Therefore a strange hand doesn’t add anything in life, only indirectly, i.e. the strange hand only executes, what I myself have chosen, as fruitful for myself.

If I now use this principle on everything which hits me in life, on happiness and unhappiness, pain and lust, pleasure and displeasure, sickness and health, life or death, if I have made the case completely plain and clear, has my heart passionately seized the thought of Salvation, then I must accept all events of life with a smiling visage, and face all possible incidents with absolute rest and serenity.

Philosopher, c’est apprendre à mourir (Philosophizing, that’s learning to die): That is wisdom’s “last conclusion”.

He who doesn’t fear death, he plunges himself in burning houses; he who doesn’t fear death, he jumps without wavering in raging water floods; he who doesn’t fear death; he throws himself in the densest hail of bullets; he who doesn’t fear death, he takes on unarmed a thousand equipped giants – with one word, he who doesn’t fear death, he alone can do something for others, can bleed for others and has at the same time the only desirable good in this world, the real peace of heart.

With right the greatest fame of the Savior is that:

that he has conquered the horrors of the hell and the terrors of death,

i.e. the suffering of life and death.

This is why I see my philosophy, which is nothing else than the purified philosophy of the genius Schopenhauer, as a motive, which will lead to the same internalization, absorption and concentration in humans of our present time of history, which the motive of the Savior brought forth in the first centuries after his death.

However like the day is only day, because night precedes and follows it, likewise the adamant trust, the deep peace of heart cannot be achieved without the dark terrible night of despair. It must choke and distress, whip and lash them, must break them, kill them in a sense: Adam must die, if Christ wants to resurrect.

Let however no one believe, that this night relies upon harsh beatings by fate: on sicknesses, hunger, broken existence, fatalities of loved ones, difficult worries about existence. Human’s doubts are what shake the most, as well as the wasteland of the heart. Not a single enlightened one has been spared the thorns. Before he becomes enlightened, he looked into his eroding storming breast or in his desolate heart: there was only coldness, stiffness, wasteland: no hint of enthusiasm to be found, no sparkling sources splatter in the treasures of trees, on whose branches sing joyful birds.