Pet worship. It used to be gods. Then Moses came and explained about God. At some point God started losing his reputation and people started worship mankind. It was thought OK to criticize God but Man was thought to be great and infallible. The Noble Savage fit with that. Anything wrong in the world was thought to be God's fault. Anything right was Man's credit. But at some point Man lost his charm, so women became objects of worship. Then children. Now it is pets and animals. I noticed this in relation to "קברי צדיקים" [graves of righteous]. Also in respect to the love people transfer to their pets from their family.

The problem is that one ought to worship and trust in God alone.
[This principle is clear in the Bible, and Christians accept it in principle, and also Muslims. It is hard to see why or how after the principle is clear, that people anyway get off track.]

Like Steven Dutch wrote that all stereotypes have a basis in fact. Before you try to correct people's perception,- correct the problem.]

There is a kind of suspicion of anything spiritual in the kind of secular world I grew up in. Not that I saw or heard anything like that in my home but I noticed this in secular Israelis.

I think this has a basis in fact. [Like Steven Dutch wrote that all stereotypes have a basis in fact. Before you try to correct people's perception,- correct the problem.]
The reason for this problem I think can be explained. The more spiritual some area of value is, the less form it has and the more content. For you would start out with Logic which is pure form no content. The rules are formal in that no matter what your sentences A and B stand for the rules apply.
[See the Kant-Fries way of thinking especially in Kelley Ross]. So as you gradually progress towards more content you would have less form. So Math is a bit less formal than Logic since it can not be reduced to Logic as Godel showed. Physics even more so. Then you get into areas with more content [something that you can feel but not know by reason.] like justice or music. As you progress even from there into holiness, you get even more content, but less form. Until you get to God. God has no form at all, but is all luminous and whom you can feel.
So you have for every positive value also a negative value which is equal and opposite. But when you are in the area of value of logic - that is an area of value that can be perceived by Reason. [Reason perceives Universals [rules and or adjectives that can apply to many individuals] or what we call form.]
If I make a mistake on a Logic test, I get marked off for that problem. But when you get into areas of value of more content but less form, it gets more into an area that reason does not perceive. That is what you would call Intuitive knowledge. "Intuition" here is technical and comes from Latin and means perceiving. It has nothing to do with women's intuition.
But since every area of value has its equal and opposite when you get to the area of God Himself all content and no form, you have the problem that Reason can not perceive what really is from God and what [God forbid] might be from the Realm of Evil. The Dark Side. Reason has no way of telling the difference.
And empirical evidence does not help since it only tells you what is, not what ought to be.

IN the concept of trust in God, I have wondered how much of that is related to the way Rav Nahman of Uman talked about learning fast and just saying the words and going on.
What I mean is that in a wider sense Rav Nahman held the basic right approach to trust in God is thus: that one makes a vessel in order that the blessing can come in it. That is one does some small action by which the blessing of flow can come into and that is all. More than that is "ריבוי השתדלות" [too much trying].

On the other hand that would not saying doing review and in depth learning could not also be done with trust. But it does seem that the "Girsa" [just saying the words and going on] is more directly related to trust.

I mean I find whether in the Avi Ezri of Rav Shach or in Math and Physics that just saying the words and going on tends to be frustrating after a while.  At some point you begin to think "If I would review this just twice I would get it while now I understand nothing. So why not do a drop of review?"

So to me it seems like they used to do in the Mir in NY. I.e. have one session for in depth learning and another one for bekiut [fast]. [That is common in all Litvak places. The morning is for in depth learning. The afternoon is for fast. But in the Litvak approach that is still not as fast as Rav Nahman recommended. Still the idea is similar.]]

America used to be part in love with technology, but also aware of the importance of being in accord with nature. So Americans always sought a balance. It was common and almost universal to go out into the wildness for the weekends all over America for the exact reason of getting in accord with nature; and that was the reason for the Boy Scouts (until they fell due to political correctness). But the idea was this same. That Americans tend towards the center. Not far left or far right. And that is how any president got elected- by showing himself somewhere near the center. This idea of moderation and balance I imagine used to part of the USA and English DNA.
However that changed dramatically recently.

[You can see why the idea of Breslov of going out into nature by oneself and talking with God in one's own mother tongue made a lot of sense to me. It is already just combing two idea I already was familiar with--prayer and nature.]

Another important aspect of trust in God is the idea that God runs the world. Not just that He created it. But it is not the idea that you get what you want or even your needs.
If you look into the verses that discuss trust in God you see the theme is that when "you trust in God kindness surrounds you", though you might not recognize it as kindness.

Psalms 32 "He who trusts in God, kindness surrounds him". "Blessed is the man that trusts in God and God is his source of trust" [Jeremiah]. And many other verses saying the same idea.

So it is clear that trust in God is not just saying "What God wants is what will happen" or being dependent of the Divine Decree. Rather the idea is there is  a certain kind of protection that is drawn on one who trusts in God. But is is certainly not that he gets what he wants.

[I think the idea of trust in God has gone down in public awareness in recent years. Rav Nahman of Uman and Breslov did mentioned faith a lot but not so much about trust. I can see the reason for that. You do not want so much trust such that when you do not get what you wanted that your faith also is shaken. However still trust in a different thing and just as important. However it is hard to know for me how to deal with it.]

[The way I think of improving one's level of trust in God is to say over to oneself those few paragraphs about trust from the Gra that the Madragat HaAdam brings right at the beginning of Shaar HaBitachon right when one gets up in the morning. Right when you open your eyes.]

The idea of trust in God was the major focus of Navardok. Even though in the Madgragat HaAdam [the major book of Yoseph Yozel Horwitz] the founder of that branch of the Musar movement has one chapter devoted to trust in God, it is a theme that permeates the entire book.

The basic approach from how I understood it in the Mir in NY is to do what is required of you and leave the rest up to God. There that meant in translation "learn Torah and God will take care of everything else". And in fact that worked for people very well.

My own approach at this point however is slightly different. I hold from that basic structure except that I would add learning Physics and Metaphysics as part of the category of "learning Torah" as mentioned in all book of Maimonides and was apparently the general approach of the Rishonim who based themselves on Rav Hai Gaon. [You can see this also in the Obligations of the Hearts  a Rishon who came before the Rambam.]

The idea that all you need is trust in God in the Mir in NY meant to do what is required of you by the Torah and leave the rest up to God. Doing what is required meant mainly learning Torah but also included doing kindness when it is a situation that requires that and taking care of one's health. [That last one is from a verse "you shalt be careful for your soul"