What is the value of humility
1. Definition of terms
The term humility goes to the old high German diomuoti = willing to serve back. In that are the words serve and courage contain. The deeper meaning of service comes in the Lithuanian verb teketi = run, flow, run and in ancient Indian takti = hurry to expression. Teketi and tacti go to the same Indo-European root as serve back.
Gutter and flow: these are ways of being of water. Water does not insist on a particular form. Without hesitation, it flows into the form that suits its existence. The Each always denotes the absolute present. Water does not take on a form that it rigidifies in order to arbitrarily determine the future. It assumes the respective present, in which all momentary givens of reality unite to form a comprehensive process. It realizes its essence in this presence. In every how that is due to it, water remains true to its essence.
In the process of courage one recognizes the Indo-European root mō- = strive for something, strive for something, want to. From the same root arises moral. The brave man has a goal for which he stands up. Mostly it will be a goal that is personally useful to him.
Humility means to take the place that comes to the being out of its being. The stone is where it is. The tree grows where it grows. Man goes where he goes. If he goes where he goes, he can be today where the stone is, tomorrow where the tree grows and the day after tomorrow where a life leads him to which he abandons himself. If he is not lost in thought of his advantage as he walks, he is present in the wakefulness.
In the process of humility The pursuit of courage and the devotion of service are combined to designate a special attitude. Like the brave, the humble also seeks something. The humble, however, does not seek to force personal gain against the course of events. Instead of his own gain, his courage serves a higher goal. For him, it is about conformity with moral, i.e. with supra-personal values. He strives to be absorbed in the respective present in such a way that he fulfills his essence and harmoniously complements the world in which he is embedded.
The humble one accepts reality without shrinking from its hardships. Then he does what corresponds to his nature. The haughty one accuses reality of being wrong. He tries to put his judgment on them and adapt them to his purposes.
2. Relationship levels
Humility refers to a relationship. The humble person accepts to be integrated as part into a whole, in which he is not only secure as a part, but also serves as a part to complement it. The part that serves the whole is always the person who is more or less humble; or at least behave like that. All genuine humility points beyond the person of the humble. The recipient of the easement can be different.
- Is it another person or group that lies social humility in front.
Is it a transcendent level that unites opposites, can of Humility in the religious sense to be spoken.
- Alleged humility occurs when an ostensibly humble behavior actually serves the personal benefit of the apparently humble person. The servitude of alleged humility does not point beyond the person of the servant. She serves herself.
Real humility is to be distinguished from ostensible humility on all levels. Alleged humility is calculating and therefore basically hypocritical.
Hypocrisy goes to the Middle High German verb huchen = crouch down back. It's about the phrase squat and the Indo-European root keu- = to bend related. Those who bend their backs or knees in gestures designed to indicate humility are pretending to be humble without being humble. He may impress people with it, but not reality.
2.1. Social humility
On the social level, those who consider the welfare of a group or that of another person to be more important than their own are humble; without giving his attitude a meaning that goes beyond the horizon of the social fabric in which he participates.
As a rule, social humility remains egocentric because the person who serves the interests of a group is mostly a member of this group and the group for its part stands in demarcation and competition with other groups.
As a social behavior, social humility can be anticipatory obedience or the result of humiliations that one carries out on the other. Here comes the root of the word mō- = strive for something in the originally egocentric sense to train. The humility of the one who hurries ahead or is humiliated seeks the advantages that humble behavior promises: reward or exemption from the violence of a powerful. In a fully valid sense, such behavior is not humble, but just as calculating as any other that is geared towards personal advantages and disadvantages.
Social humility, i.e. the willingness to subordinate one's own interests to the interests of others, occurs as a pathological pattern in certain personality disorders, for example in depressed or dependent personalities. However, well dosed, it is a prerequisite for any solidarity community.
|Social humility||I value the personal advantages of others more than my own. I am part of a group.|
|Religious humility||I put fundamental values above personal gain; but also about the personal advantage of others. I am part of the whole.|
|Alleged humility||I behave humbly in order to benefit myself. My person is not part of a higher entity above her, but that which I actually serve.|
2.2. Religious humility
The willingness to serve a supra-personal order goes beyond the horizon of social interests and advantages in religious humility. Religious humility serves higher values per se: truth, knowledge, creation, the will and planning of a transcendent authority thought of as sacred.
In the religious sense, too, humility is more than a willingness to serve, from which the servant expects benefits from the authority to which he is willing to serve. Religion sees itself as the ego's return to the original ground of that reality from which it emerges.
Religious humility includes renouncing the representation of partial personal interests that do not merge into the meaning of the whole.
Which part of interest goes up in the meaning of the whole and which does not, can hardly be decided in the end. Since every situation is unique, the right thing can only be felt anew each time. Certainly rules will be formulated from experience that make decisions easier. Nevertheless, what does not apply there can be right here.
A seamless merging into the meaning of the whole is only possible if there is an equality of essence between the humble and the whole that it serves. If the sacred is categorically distinguished from the worldly, religious humility in the fully valid sense is impossible. What then appears as humility remains egocentric docility towards a foreign power whose benevolence one wants to earn.
Confession or confession
Belief based on dogmatic doctrines requires wanting to believe what one cannot know. He thinks that is humility. The humble person has to disregard his own reason. His commitment to the theorem is above the admission that he does not know whether it is true at all.
But isn't it rather a sign of humility to admit ignorance about what one does not know? Faith that claims to know something that it cannot see is humility towards one's own arrogance.
2.3. Alleged humility
The strategic refusal to represent one's own interests can hardly ever count as genuine humility. "Strategic humility" is a contradiction in terms.
If the humble person fails to defend his interests, he shrugs and tries a second time. An egocentric person believes in failure that something bad has happened. He withdraws irritated or stiffened on supposed law.
There can be a gap between real humility and humble behavior. The core criterion of real humility is not not to pursue personal interests. It is said that no particular importance should be attached to personal interests.
The adverb especially arises from common Germanic sunder = apart, for oneself. Ancient Indian belong to the same family sanutar = far away, apart and Latin sine = without. The ego's belief in its particularity fails to recognize its connection to the rest of the world. It experiences itself apart because it believes it exists without anything else.
Anyone who deliberately tries to behave humbly because he believes that humble behavior in itself will be rewarded is actually disregarding the whole. He pursues self-centered interests; namely to increase the value of oneself and one's position in an eschatological universe through behavior that he considers to be particularly noteworthy and praiseworthy.
Eschatological contains the Greek eschatos [εσχατος] = the last. The adjective eschatological refers to the fact that this does not mean a universe that is intended as a purely physical process, but rather one in which the struggle for law and truth is woven in as the final and final motive.
universe is from Latin unus = one and vertere = turn, turn educated. The universe is turned towards one thing.
Those unable to follow heaven through insight act in greater humility when they refuse rather than pretend to consent.
Humility cannot be recognized by the fact that the humble person systematically puts his self-interest in the background. The person who appears as the beneficiary of self-interest is an expression of the whole. The humble person will therefore also recognize his own interests as fully valid and represent them impartially; from the knowledge that their justification is not only to be asserted as an egocentric claim of the person, but results from the meaning of the whole.
In contrast, the advocacy of an egocentric person is biased; caught within the supposed boundary between the self and the world.
Either the egocentric person submits to their bias: Then they are shy and defend their interests in embarrassment; because she fears that impartiality could provoke adverse reactions from the world.
- Or she fends off her bias: Then she represents her interests ruthlessly, cheekily, arrogantly or impudently; because she imagines that she doesn't need the world.
3. Arrogance and normality
Arrogance is the opposite of humility. Haughty is someone who attaches importance to himself that is not his own and thus increases himself compared to the environment.
We exist as individual people. Individually means undivided (Latin dividere = divide). However, the individual only assumes a consistent understanding of his or her individuality if his self-image does not arbitrarily divide reality into I and not-I without considering the impossibility of separating the I from the not-I. Individuality is an expression of comprehensive integration at the point of space-time, from which individual integration and the world can be recognized.
It falls to individuals to attend to their concerns personally. They are advocates for themselves. That is why their worldview is distorted in perspective. They overestimate the importance that objectively attaches to their person. In reality, your own concerns are no more important than the concerns of any person. This form of overconfidence is normal.
As long as you get the term Normopathy does not understand pejorative, it is apt to describe the egocentric norm behavior. The normopath (Greek pathos [παθος] = suffering, pain) suffers from the fact that he puts his person at the center of his thoughts and actions. Since the horizon of the person does not include that of the self, egocentricity means distortion into the pathological.
Ill comes from the Indo-European root ger- = bend, bend, of which also the terms Cramp, Squiggles and wreath are derived. What is sick is something that is crooked and misses its proper form.
As it is Norm behavior of the individual is to take care of his personal concerns selectively, if this form of overestimation of himself is not perceived as haughty by the environment. Only those who underline their personal importance by deliberately devaluing others are considered haughty. Often these will be narcissistic personalities.
4. Humiliation and promise of salvation
Religion is the endeavor to lead a life that is not limited to the horizon of any person, but rather flows completely into the absolute system of meaning. Humility is therefore a core religious motive. Only when the individual abandons normal behavior does he no longer center his life in the twisting center of his own person, but in the indivisible wholeness that expresses his being. Only the religious person can bend completely.
An inconspicuous verb would be unfold. Since it is more commonplace, its depth of meaning would quickly fall victim to a superficial understanding. But whoever understands that the full development of his personality is only possible by giving up the claim to a special meaning, can confidently from Unfolding instead of Curvature speak.
In the occidental tradition, the fact that religion calls for the person to be placed in the background was the starting point for undesirable developments. It has been believed that religious humility can be achieved through expedient humiliation of the individual. That is why gestures of humility, submission and obedience for political-confessional forms of belief belong to the self-image and task of believers. But is that true humility? Does that serve their actual goal: namely, to no longer attach particular importance to personal interests. Indeed, gestures of humility and obedience are means of gaining meaning on earth or a better position in the hereafter. To this day, humanity has been waiting for evidence that clerical purple stands for genuine humility.
Humility and knowledge
Since it is easy to miss real humility as soon as one explicitly tries to practice it as social behavior, the question arises as to what can be done on the path to humility at all. One possible answer to this is: humility in the religious sense can be achieved if one does not consider any intention to be selfless other than the sheer distinction from true or untrue.
The question of who that Saints Owning land is at the core of Old Testament faith. When the land is taken, so Isaias promised the Israelites, they will enjoy the goods of the peoples from there and enrich themselves so that they resemble locusts.
Isaias 61, 5-6:*
Then strangers are ready to graze your flocks, foreigners are your farmers and winegrowers. But you are called "priests of the Lord" ... You will enjoy the possessions of the peoples and boast of their riches.
Isaias 33, 3-4 *:
... if you rise, the heathen will be scattered. Then you grab prey like grasshoppers grab ...
The originally Mosaic promise of property and wealth referred to an early fulfillment in this world. Since this turned out to be an illusion, belief has built a new image that transfers the success of the enrichment into the afterlife.
Do not collect treasures on earth ... but collect treasures in heaven ...
Matthew 5, 44-46:*
... pray for those who persecute you [and slander] that you may become sons of your Heavenly Father ... for if you love those who love you, what is your reward?
Romans 12: 9-20: *
Let love be uncharacteristic ... Bless your persecutors ... "if your enemy is hungry, give him food; if he thirsts, give him drink; for if you do that you will gather fiery coals on his head."
Presumably Paul dreamed of being loved instead of understanding that everyone is already lifted up in love. How can those who understand love believe that it is planning hell for others? Isn't heaven too pure to pollute itself with vengeance?
The purpose of selflessness remains trapped in the Abrahamic traditions in the self-interest of the ego. Existence is not valued. It is used to pile up something for the future.
Certainly: not to collect treasures on earth is good advice. And Treasures in heaven collecting can be seen as a metaphor for real humility. Collect but remains an appeal to egocentric patterns. Collecting accumulates what promises security. Collecting is born out of fear and at the same time imprisons it. Whoever collects treasures for the afterlife can only partially escape the confinement through personal benefit thinking. Whoever raises the treasure of being himself in this world escapes the fear that egocentric thinking forces on him. True treasure is not a collection for the future. True treasure is its presence in every form.
Since he remains trapped in dualism, the so-called Enemy love viewed by biblical faith as a tool with which the believer can bargain for something better than what he has. It's not called: Recognize the worth of the enemy. It says: Love so that you may get wages. The fact that the supposed love finally leaves the enemy to hell does not irritate them.
In the thinking of the Abrahamic tradition, the promise of salvation and the demand for humility are connected like the poles of a magnet. The more the self-worth of the individual is denied by the submission claim of faith, the greater the need to promise an all-balancing exaggeration for the future. The Abrahamic faith endured for millennia because it humiliates the individual and promises him heaven for allowing himself to be done. It would be better if the individual would not be humiliated, but rather valued in such a way that they find genuine humility out of the feeling of their worth.
* The Holy Scriptures / Family Bible / Old and New Testament, Verlag des Borromäusverein Bonn from 1966.
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