To perceive what is before me, what is with me, to know what is happening, that is, to realise something, allows consistency, creates reference systems, establishes directions, and guides. These time-space orientations sustain the other, the one before me. Thus begins the process of confidence, the belief that one is not alone, that is, that there are others. This process determines layers or levels and positions, and then the familiar and the inhospitable are structured.
When guidance systems are generated, beliefs, certainties, doubts, and fears arise. Some paths are taken, and others are avoided. Relational paths are established, as well as trust and distrust.
To trust is to find, to discover the other, to discover the evidence, and through relationships, to notice and identify levels of certainty and belief. When one trusts, one believes. These discoveries, these experiences, situate the being in the world and allow him/her to exercise his/her relational needs and possibilities.
Belief is an extrapolation of data that has been referred to wider universes and can generate trust. When beliefs are imposed, whether, by religions or ideologies, they are transformed into rigid and deadly rules that prevent transcendence and discovery. There is no way to believe in what is imposed. In imposition, there is really no place for belief because both God and icons of any ideological current survive imprisoned in conquered appearances. Ideologies do not survive either when they become rules of what is best and what is unique.
Without constatation, realisation there is no trust and no belief. The facts experienced are like loose beads on a necklace; they are punctuated. They are nothing more than a broken continuity, and therefore, the individual is left only to amass fragments, checking similarities or dissimilarities. In this context, one follows patterns and rules on which to superimpose the colourful figures of desires and hopes, which never fit together and cannot be verified. These fragmented experiences are alienating and transform the human being into an executor of rules, laws and patterns who lives, always seeking a moment of light, encounter and discovery. What we have, then, is emptiness, the fear that guides acts; there is no trust, no belief, not even personalisation since identities have long been lost. Increasingly, the similarity is perceived, and the difference is disregarded or perceived as an object and hindrance that hinders. In this context, prejudices sustain and maintain mistrust, structuring the certainties of what is good and what is bad, signalling all the paths of interaction.
Trust in others results from being available, that is, from accepting oneself, accepting one's own reality and what one lives. If the individual lives evaluating everything around him, observing losses and profits, there is no availability, there is no trust; what exists is mistrust and agreements, negotiations and contracts. To live with distrust is to live in isolation since the other is perceived, within the self-referencing, as an instrumental piece which helps or hinders life. In this way, to distrust is to be at the mercy of situations, not knowing, not configuring, and not globalising what happens. For there to be trust, it is necessary not to be self-referenced.
Autonomy is needed to be with the other and to discover the new, which denies the previously experienced, or launches it in other contexts, in relational networks. Belief and trust in oneself - which are based on discoveries and constatation - structure autonomy. To live is to trust. If there is no trust, what exists is submission, structuring depersonalised beings who are driven to survival, who live clinging to purposes, seeking to maintain their well-being in the world, and waiting for better days or societies more in line with their interests.