The common perception is that knowledge is power.
Or to put it differently, that truth is power and that it hides an ulterior motive:
Truth has the power to offer contentment.
To the human mind all ‘reality’ must have a utilitarian advantage or else it cannot be ‘reality’.
The idea here is that power is not desirable for its own sake but that it too, like faith, is concerned with escaping life’s miseries and inherit suffering, that it masks a death-wish behind a seductive and hypocritical life-affirmation, that it mustn’t be endured but enjoyed.
But at what point do we concede to the notion that what is true must necessarily be advantageous or life-affirming?
Is this not a prejudice which places our needs and well-being as a central theme?
If the universe lumbers along, indifferent about its multiple creations and destructions, then why do we assume that it is concerned with life, or this ephemeral material union that becomes self-consciousness?
Nietzsche proclaimed that “…a spirit might be measured according to how much of the ‘truth’ he would be able to stand – more clearly, to what degree it would need to be watered down, shrouded, sweetened, blunted, and falsified.†– [J39; cf. WM 1041; EH-V 3]
Man enjoys the notion that his well-being is determined by his attitude and that all that is needed is a ‘correct attitude’ to create happiness through meaning.
The underlying motive here is to interpret ‘reality’ in ways that lead to the feeling of contentment; to ‘spin’ the world so that it does not bother our sensibilities and that fits into our desires.
If enough people participate in our perspective then it becomes ‘real’ by default, it becomes Karma, as a self-contained system of inter-relations agreeing on some fundamental ‘truths’ and living as if they were universal.
I have witnessed this first hand when attempting to deconstruct ‘holy’ concepts such as Love, compassion, Equality and many of our modern necessary social illusions.
This human prejudice results in many errors, one basic one being that an opinion concerning truth must necessarily offer an advantage to the one holding it.
This in turn forces us to seek what lies behind an assertion, what the person gains by it, raising questions about his psychology and past.
I would admit that for a mind which holds onto beliefs for their utility it would seem logical to assume the same for all others and it would be wise to search for what use he makes of his convictions.
But, to an honest mind, it isn’t always the case.
Do I only see what I want to?
Do I hold as ‘true’ that which I can use?
Or are certain perceptions, certain skeptical assertions unavoidable, to an honest mind?
To put it plainly, is truth necessarily life-affirming and advantageous or is it, at times, something to be endured and lived with in spite of it?